English Research Guide

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In Music in the Holocaust Shirli Gilbert provides the first large-scale, critical account in English of the role of music amongst communities imprisoned under Nazism. She documents a wide scope of musical activities, ranging from orchestras and chamber groups to choirs, theatres, communal sing-songs, and cabarets, in some of the most important internment centres in Nazi-occupied Europe, including Auschwitz and the Warsaw and Vilna ghettos. Gilbert is also concerned with exploring the ways in which music-particularly the many songs that were preserved-contribute to our broader understanding of the Holocaust and the experiences of its victims. Music in the Holocaust is, at its core, a social history, taking as its focus the lives of individuals and communities imprisoned under Nazism. Music opens a unique window on to the internal world of those communities, offering insight into how they understood, interpreted, and responded to their experiences at the time

Eagleton first examines how centuries of thinkers and writers--from Marx and Schopenhauer to Shakespeare, Sartre, and Beckett--have responded to the ultimate question of meaning. He suggests, however, that it is only in modern times that the question has become problematic. But instead of tackling it head-on, many of us cope with the feelings of meaninglessness in our lives by filling them with everything from football to sex, Kabbala, Scientology, "New Age softheadedness," or fundamentalism. On the other hand, Eagleton notes, many educated people believe that life is an evolutionary accident that has no intrinsic meaning. If our lives have meaning, it is something with which we manage to invest them, not something with which they come ready made. Eagleton probes this view of meaning as a kind of private enterprise, and concludes that it fails to holds up. He argues instead that the meaning of life is not a solution to a problem, but a matter of living in a certain way. It is not metaphysical but ethical. It is not something separate from life, but what makes it worth living--that is, a certain quality, depth, abundance and intensity of life.

Landscapes of the Soul paints a disturbing picture of American spiritual life. In his search for answers to his questions, Porpora interviewed clerks and executives, Jews, evangelical Christians, Buddhists, Taoists, and even followers of Bhagwan Sri Rajneesh. He asked them about God, and about what they saw as their own place in the universe. What he found was a widespread inability to articulate any grand meaning of life. We lack heroes to inspire us. We lack a sense of calling, of transcendent purpose in our existence. Many of us seem incapable of caring deeply about the suffering of others. Our society is permeated with moral indifference. Yes, we are a believing people, but God is often a distant abstraction and rarely an emotional presence in our lives. Only such an emotional connection, Porpora argues, can be the basis of a genuine moral vision. Our emotional estrangement from God and the sacred keeps us from caring about social justice, keeps us from wanting to change the world, keeps us enclosed in our own private worlds. Landscapes of the Soul is a passionate call to broaden our spiritual and moral horizons, to raise our eyes to the greater reality that unites us all.

Arne Johan Vetlesen argues that to do evil is to intentionally inflict pain on another human being, against his or her will, and cause serious and foreseeable harm. Vetlesen investigates why and in what sort of circumstances such a desire arises, and how it is channeled, or exploited, into collective evildoing. He argues that such evildoing, pitting whole groups against each other, springs from a combination of character, situation, and social structure. Vetlesen shows how closely perpetrators, victims, and bystanders interact, and how aspects of human agency are recognized, denied, and projected by different agents.

It is known that exposure to stressful and traumatic events can have severe and chronic psychological consequences. At the same time-mindful of the suffering often caused by trauma-there is also a growing body of evidence testifying to post-traumatic growth: the positive psychological changes that can result for survivors of trauma. Blending these two areas of research and exploring the relevance of positive psychology to trauma practice, Trauma, Recovery, and Growth: Positive Psychological Perspectives on Post-traumatic Stress provides clinicians with the resources they need to implement positive psychology interventions in their trauma treatment across a spectrum of therapeutic perspectives, including cognitive-behavioral, psychodynamic, humanistic, existential, and group therapies.

Drawing on his clinical practice, his research on sleep and dreaming, and over five thousand of his own dreams, psychiatrist and psychoanalyst Ernest Hartmann proposes a new theory of dreams that shows us how they help us make sense of our emotions and, ultimately, reveal most profoundly who we are. Dreams are meaningful, he argues-and in the process takes on neurobiologists, who believe that dreams are merely random products of the chemistry of the brain, and Freudians, who attribute every dream to the fulfillment of a childhood wish. He shows how dreams, guided by the emotions of the dreamer, make broad connections among our experiences in life. In the end, he concludes, dreaming is immensely useful to the most important psychological task we face-gathering knowledge about ourselves.

One of the few books on the topic, this updated edition offers alternatives to disease models of addiction by exploring personal pathways to recovery. Focusing on alcohol and drug problems, it provides a literature review of 40 years of studies on self-change with particular emphasis on the current decade and methodological issues (starting with how much or how little treatment constitutes "treatment"). The 24 experts keep the coverage consistently readable, and dozens of brief narratives from individuals who have successfully recovered from an addictive behavior without formal help lend valuable personal perspectives.

This book analyzes the individual and collective experience of and response to trauma from a wide range of perspectives including basic neuroscience, clinical science, and cultural anthropology. Each perspective presents critical and creative challenges to the other. The first section reviews the effects of early life stress on the development of neural systems and vulnerability to persistent effects of trauma. The second section of the book reviews a wide range of clinical approaches to the treatment of the effects of trauma. The final section of the book presents cultural analyses of personal, social, and political responses to massive trauma and genocidal events in a variety of societies. This work goes well beyond the neuro-biological models of conditioned fear and clinical syndrome of post-traumatic stress disorder to examine how massive traumatic events affect the whole fabric of a society, calling forth collective responses of resilience and moral transformation.

The Myth of Evil explores a contradiction at the heart of modern thought about what it is to be human: the belief that a human being cannot commit a radically evil act purely for its own sake and the evidence that radically evil acts are committed not by inhuman monsters, but by human beings. This contradiction can be seen most clearly when we consider the most extreme forms of evil: war crimes, serial murders, sex offences, murders committed by children. Taking the traditional position that evil is an active force creating monsters in human shape, this book shows that this idea is still at work—both in the popular imagination, cultivated in fiction and film (about vampires, monsters, and serial killers) and in real form (in the media, most recently in relation to migrants and terrorism.). Cole delves deeply into two approaches to evil: the traditional approach where evil is regarded as a force that creates monsters in human form, and a more recent perspective that regards evil as the consequence of the actions of misguided or mentally deranged agents. Cole rejects both approaches and posits that evil is a myth humankind has created about itself. Drawing on philosophical ideas as well as on theological perspectives, psychological theories, and fictional representations, this book provides a thorough and thought-provoking account of the puzzling concept of evil and a reconsideration of the common understanding of human nature.

The phenomenon of positive personal change following devastating events has been recognized since ancient times, but given little attention by contemporary psychologists and psychiatrists, who have tended to focus on the negative consequences of stress. In recent years, evidence from diverse fields has converged to suggest the reality and pervasive importance of the processes the editors sum up as post-traumatic growth. This volume offers the first comprehensive overview of these processes. The authors address a variety of traumas--among them bereavement, physical disability, terminal illness, combat, rape, and natural disasters--following which experiences of growth have been reported. How can sufferers from post-traumatic stress disorder best be helped? What does "resilience" in the face of high risk mean? Which personality characteristics facilitate growth? To what extent is personality change possible in adulthood? How can concepts like happiness and self-actualization be operationalized? What role do changing belief systems, schemas, or "assumptive worlds" play in positive adaptation? Is "stress inoculation" possible? How do spiritual beliefs become central for many people struck by trauma, and how are post-traumatic growth and recovery from substance abuse or the crises of serious physical illnesses linked?

This book presents poems, stories and journal work spontaneously written by people, young and old, who have suffered serious abuse. The editors' explanations and commentaries suggest how health and social care workers can facilitate creative writing as a potential contribution to emotional healing in work with both individuals and small groups. In addition to individual contributors, the book records the activities of groups developed by Barnardos for children and young people and by Beyond Existing for adults. Although not written as a training manual per se, the book offers exercises and an appendix of writings for use in staff training. Can You Read Me? illustrates the great potential for applying our creative imaginations and personal qualities like sensitivity in work with survivors of abuse and those with mental health and disability problems.