Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.

Presents the story of Plenty Coups, the last great Chief of the Crow Nation. This title contains a philosophical and ethical inquiry into a people faced with the end of their way of life.

Can reason absorb the psyche’s nonrational elements into a conception of the fully realized human being? Without a good answer to that question, Jonathan Lear says, philosophy is cut from its moorings in human life. He brings into conversation psychoanalysis and moral philosophy, which together form a basis for ethical thought about how to live.

Freud is discredited, so we don’t have to think about the darker strains of unconscious motivation anymore. We know what moves our political leaders, so we don’t have to look too closely at their thinking either. In fact, everywhere we look in contemporary culture, knowingness has taken the place of thought. This book is a spirited assault on that deadening trend, especially as it affects our deepest attempts to understand the human psyche—in philosophy and psychoanalysis. It explodes the widespread notion that we already know the problems and proper methods in these fields and so no longer need to ask crucial questions about the structure of human subjectivity.“What is psychology?” Open Minded is not so much an answer to this question as an attempt to understand what is being asked. The inquiry leads Jonathan Lear, a philosopher and psychoanalyst, back to Plato and Aristotle, to Freud and psychoanalysis, and to Wittgenstein. Lear argues that Freud and, more generally, psychoanalysis are the worthy inheritors of the Greek attempt to put our mindedness on display. There are also, he contends, deep affinities running through the works of Freud and Wittgenstein, despite their obvious differences. Both are concerned with how fantasy shapes our self-understanding; both reveal how life’s activities show more than we are able to say.The philosophical tradition has portrayed the mind as more rational than it is, even when trying to account for irrationality. Psychoanalysis shows us the mind as inherently restless, tending to disrupt its own functioning. And empirical psychology, for its part, ignores those aspects of human subjectivity that elude objective description. By triangulating between the Greeks, Freud, and Wittgenstein, Lear helps us recover a sense of what it is to be open-minded in our inquiries into the human soul.

Sigmund Freud (1856-1939) developed the theory and practice of psychoanalysis, one of the twentieth century's most influential schools of psychology. He also made profound insights into the psychology and understanding of human beings. In this brilliant and long-awaited introduction, Jonathan Lear--one of the most respected writers on Freud--shows how Freud also made fundamental contributions to philosophy and why he ranks alongside Plato, Aristotle, Marx and Darwin as a great theorist of human nature. Freud is one of the most important introductions and contributions to understanding this great thinker to have been published for many years, and will be essential reading for anyone in the humanities, social sciences and beyond with an interest in Freud or philosophy.

Laurence Goldstein gives a straightforward and lively account of some of the central themes of Wittgenstein's writings on meaning, mind, and mathematics. He does this both by drawing on Wittgenstein's work to show how his thinking developed over time and by helping the reader gain some impression of what a strange character Wittgenstein was--for how he was is intimately related to how and what he wrote.

In 2001, Vanity Fair declared that the Age of Irony was over. Joan Didion has lamented that the United States in the era of Barack Obama has become an "irony-free zone." Jonathan Lear in his 2006 book Radical Hope looked into AmericaÕs heart to ask how might we dispose ourselves if we came to feel our way of life was coming to an end. Here, he mobilizes a squad of philosophers and a psychoanalyst to once again forge a radical way forward, by arguing that no genuinely human life is possible without irony. Becoming human should not be taken for granted, Lear writes. It is something we accomplish, something we get the hang of, and like Kierkegaard and Plato, Lear claims that irony is one of the essential tools we use to do this. For Lear and the participants in his Socratic dialogue, irony is not about being cool and detached like a player in a Woody Allen film. That, as Johannes Climacus, one of KierkegaardÕs pseudonymous authors, puts it, Òis something only assistant professors assume.Ó Instead, it is a renewed commitment to living seriously, to experiencing every disruption that shakes us out of our habitual ways of tuning out of life, with all its vicissitudes. While many over the centuries have argued differently, Lear claims that our feelings and desires tend toward order, a structure that irony shakes us into seeing. LearÕs exchanges with his interlocutors strengthen his claims, while his experiences as a practicing psychoanalyst bring an emotionally gripping dimension to what is at stakeÑthe psychic costs and benefits of living with irony.