The Fantasy Principle makes a strong case for a new school of psychoanalysis - the school of 'imaginal psychology'. It radically affirms the centrality of imagination and emphasizes the transformative impact of images.

"I have entitled this book For Love of the Imagination. Long ago, I fell in love with the imagination. It was love at first sight. I have had a lifelong love affair with the imagination. I would love for others, through this book, to fall in love, as I once did, with the imagination." Michael Vannoy Adams, from the Preface. For Love of the Imagination is a book about the imagination – about what and how images mean. Jungian psychoanalysis is an imaginal psychology – or what Michael Vannoy Adams calls "imaginology," the study of the imagination. What is so distinctive – and so valuable – about Jungian psychoanalysis is that it emphasizes images. For Love of the Imagination is also a book about interdisciplinary applications of Jungian psychoanalysis. What enables these applications is that all disciplines include images of which they are more or less unconscious. Jungian psychoanalysis is in an enviable position to render these images conscious, to specify what and how they mean. On the contemporary scene, as a result of the digital revolution, there is no trendier word than "applications" – except, perhaps, the abbreviation "apps." In psychoanalysis, there is a "Freudian app" and a "Jungian app." The "Jungian app" is a technology of the imagination. This book applies Jungian psychoanalysis to images in a variety of disciplines. For Love of the Imagination also includes the 2011 Moscow lectures on Jungian psychoanalysis. It will be essential reading for psychoanalysts, psychotherapists, students, and those with an interest in Jung.

Ancient gods and goddesses, heroes and heroines, and fabulous creatures are alive and well within our unconscious. Sigmund Freud speaks of "endopsychic myths" and "psycho-mythology"; C.G. Jung, of the "mythopoeic imagination" and the "mythforming structural elements" of the psyche. James Hillman contends that "the essence of the psyche is myth." Michael Vannoy Adams provides persuasive examples of how myths appear in our dreams and fantasies and does so with erudition, wit, and eloquent clarity. Adam's authoritative study, now appearing in a second, expanded edition, has won high praise from fellow analysts. Ginette Paris called The Mythological Unconscious "a treasure trove of the imagination," and Beverly Zabriskie cited its "balance of charm and scholarship, humor and gravitas, which simultaneously amuses and enlightens."

This book puts forward the concept of “subjective anthropology” and outlines a theoretical system that will allow subjective anthropology to qualify as a new academic discipline in its own right. In an effort to respond to the field’s proper role as the science of humanity, subjective analysis has been introduced into the study of anthropology. The book fills two distinct gaps in our knowledge and understanding of modern man, offering detailed descriptions of personality and of groups, while also advancing the theory of “structure and choice.” The book formulates seven basic principles of subjective anthropology and divides anthropology into three major branches: subjective anthropology, cultural anthropology, and biological (or physical) anthropology, which can be further divided into sub-branches. The book pursues three key goals: advancing and developing the theoretical system of subjective anthropology, reconstructing the discipline of anthropology, and establishing a Chinese anthropology with Chinese characteristics, Chinese visions, and Chinese styles.

An exponentially growing industry, human robot interaction (HRI) research has drawn predominantly upon psychologists’ descriptions of mechanisms of face-to-face dyadic interactions. This book considers how social robotics is beginning unwittingly to confront an impasse that has been a perennial dilemma for psychology, associated with the historical ‘science vs. art’ debate. Raya Jones examines these paradigmatic tensions, and, in tandem, considers ways in which the technology-centred discourse both reflects and impacts upon understanding our relational nature. Chapters in the book explore not only how the technology-centred discourse constructs machines as us, but also how humans feature in this discourse. Focusing on how the social interaction is conceptualised when the human-robot interaction is discussed, this book addresses issues such as the long-term impact on persons and society, authenticity of relationships, and challenges to notions of personhood. By leaving aside terminological issues, Jones attempts to transcend ritual of pitching theories against each other in order to comprehensively analyse terms such as subjectivity, self and personhood and their fluid interplay in the world that we inhabit. Personhood and Social Robotics will be a key text for postgraduate students, researchers and scholars interested in the connection between technology and human psychology, including psychologists, science and technology studies scholars, media studies scholars and humanists. The book will also be of interest to roboticists and HRI researchers, as well as those studying or working in areas of artificial intelligence and interactive technologies more generally.

The Multicultural Imagination is a challenging inquiry into the complex interrelationship between our ideas about race and color and the unconscious. Michael Vannoy Adams takes a fresh look at the contributions of psychoanalysis to a question which affects every individual who tries to establish an effective personal identity in the context of their received 'racial' identity. Adams argues that 'race' is just as important as sex or any other content of the unconcscious, drawing on clinical case materal from contemporary patients for whom 'race' or color is a vitally significant social and political concern that impacts on them personally. He does not assume that racism or 'colorism' will simply vanish if we psychoanalyse them, but shows how a non-defensive ego and a self-image that is receptive to other-images can move us towards a more productive discourse of cultural differences. Wide-ranging in its references and scope, this is a book that provokes the reader - analyst or not - to confront personally those unconscious attitudes which stand in the way of authentic multicultural relationships.