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Recent world-wide political developments have persuaded many people that we are again living in what Hannah Arendt called \"dark times.\" Jackson's response to this age of uncertainty is to remind us how much experience falls outside the concepts and categories we habitually deploy in rendering life manageable and intelligible. Drawing on such critical thinkers as Hannah Arendt, Theodor Adorno, Walter Benjamin, and Karl Jaspers, whose work was profoundly influenced by the catastrophes that overwhelmed the world in the middle of the last century, Jackson explores the transformative and redemptive power of marginalized voices in the contemporary conversation of humankind.

Seclusion is a coercive measure - temporary confinement in an almost empty, non-stimulating room in a closed psychiatric admission ward to prevent (further) urgent danger due to a mental disorder. Although there is observational research about patients' behaviors during separation (e.g. hitting walls or doors, sleeping, or praying), research into the subjective and existential dimension of the experience of seclusion in psychiatry is rare. A qualitative study was carried out among former clients (N = 10) who were asked, in retrospect, about their existential concerns in the seclusion room. In the thematic analysis, the main, deductive codes were theory based (Yalom, Jaspers), composed of subcodes that were inductively derived from the interviews. The respondents affirmed the ultimate existential concerns about death (e.g. sensing to be dead already), lack of freedom (e.g. loss of agency), isolation (e.g. interpersonal, not able to speak, feeling an object) and meaninglessness. With respect to the latter, the respondents reported a rich variety of spiritual experiences (both negative, such as knowing to be in hell, as positive, hearing/imagining a comforting voice or noticing/imagining a scenery of nature in the room). Although some experiences and behaviors may conflate with symptoms of psychosis, the participants generally expressed a relief about the ability to talk about their experiences. Sharing and discussing the existential experiences fits into the paradigm of psychiatric recovery and personalized care. Their intensity was obvious and might have warranted additional support by a chaplain or spiritual counselor in mental health care settings.

Michael Mann is one of the most important American filmmakers of the past forty years. His films exhibit the existential concerns of art cinema, articulated through a conspicuous and recognizable visual style and yet integrated within classical Hollywood narrative and genre frameworks. Since his beginnings as a screenwriter in the 1970s, Mann has become a key figure within contemporary American popular culture as writer, director, and producer for film and television.

Contests the prevalent ambition to think about politics in a way that does not raise the issue of politics' moral foundations. Murderous Consent details our implication in violence we do not directly inflict but in which we are structurally complicit: famines, civil wars, political repression in far-away places, and war, as it's classically understood. Marc Crépon insists on a bond between ethics and politics and attributes violence to our treatment of the two as separate spheres. We repeatedly resist the call to responsibility, as expressed by the appeal-by peoples across the world-for the care and attention that their vulnerability enjoins. But Crépon argues that this resistance is not ineluctable, and the book searches for ways that enable us to mitigate it, through rebellion, kindness, irony, critique, and shame. In the process, he engages with a range of writers, from Camus, Sartre, and Freud, to Stefan Zweig and Karl Kraus, to Kenzaburo Oe, Emmanuel Levinas and Judith Butler. The resulting exchange between philosophy and literature enables Crépon to delineate the contours of a possible/impossible ethicosmopolitics-an ethicosmopolitics to come. Pushing against the limits of liberal rationalism, Crépon calls for a more radical understanding of interpersonal responsibility. Not just a work of philosophy but an engagement with life as it's lived, Murderous Consent works to redefine our global obligations, articulating anew what humanitarianism demands and what an ethically grounded political resistance might mean. In challenging the murderousness of consent, Crepon is subverting a fundamental political apparatus of traditional liberal rationalism and calling for a more radical understanding of interpersonal responsibility.Takes up the case for cosmopolitics in a new philosophical register, that of phenomenology and post-phenomenology.Brings literary and philosophical texts together in an unusual and productive way in order to rethink our global responsibilities.This book argues for a radical understanding of our international responsibilities and our implication in the violence that we do not directly inflict but in which we are structurally complicit.

Background Confronting terminal illness and the prospect of death and dying can severely undermine an individual’s sense of identity, meaning and purpose in life, leading to existential suffering, increasing hopelessness, depressive symptoms, and death anxieties. Objectives This study explored how narrative approaches can alleviate existential suffering, promote emotional healing, and consolidate identity for individuals confronted with death and dying. Specifically, the study aimed to (1) analyze dimensions of identity reflected in Dignity Therapy (DT) legacy documents from a randomized controlled trial, applying Ricoeur’s framework of selfhood and identity; (2) deepen the understanding of existential suffering in relation to identity and its potential transformation into meaningful adaptation; and (3) synthesize these findings into a conceptual Model of Narrative Identity at the End of Life . Methods Thirty-two DT interviews were analyzed using MAXQDA software for qualitative data analysis. An inductive category development approach was employed to construct a three-tiered coding system capturing key dimensions of identity. Drawing on Ricoeur’s framework of selfhood and identity, a hermeneutic and existential-phenomenological approach was employed to deepen understanding of the lived experiences and narrative reconstruction of self and identity in the context of vulnerability, suffering, loss, and the approaching end of life. Results The identified dimensions of narrative identity included “origin”, “family”, “movement”, “societal”, “work”, “recreation”, “disruption”, “experience of the now”, “feelings”, “sense of self”, and “future”. Analysis of patients’ narratives yielded an in-depth understanding of existential suffering, as well as the contrasting experiences of authenticity, integrity, and wholeness at the end of life. Three core mechanisms emerged through which narrative work may mitigate existential suffering while reaffirming selfhood and identity: (1) cultivation healing connections and embracing hope; (2) the search for coherence and meaning-making; and (3) inner growth and transformation. These findings informed the development of a conceptual Model of Narrative Identity at the End of Life. Conclusions Confronting death and dying is challenging, yet it may serve as a catalyst for increased self-awareness, self-growth, and transformation towards greater authenticity. Storytelling is a simple yet powerful tool for reclaiming narrative identity and alleviating existential suffering during a time marked by loss of control and powerlessness. Our Model of Narrative Identity at the End of Life illustrates how narrative work facilitates depth work, through which healing connections and hope can be embraced, enabling meaning-based adaptation to terminal illness, thereby empowering individuals to retain a sense of control, agency, and autonomy, even in the face of their own mortality. Trial registration This study was registered with Clinical Trial Registry (ClinicalTrials.gov – Protocol Record NCT02646527; date of registration: 04/01/2016).

Background Seclusion is a coercive measure - temporary confinement in an almost empty, non-stimulating room in a closed psychiatric admission ward to prevent (further) urgent danger due to a mental disorder. Although there is observational research about patients’ behaviors during separation (e.g. hitting walls or doors, sleeping, or praying), research into the subjective and existential dimension of the experience of seclusion in psychiatry is rare. Aim Aim of the current study is to describe and analyze - using the theoretical lenses of Yalom (1980) and Jaspers (1919) - how clients experience their involuntary stay in a seclusion room in a closed psychiatric clinic in existential terms. Methods A qualitative study was carried out among former clients (N = 10) who were asked, in retrospect, about their existential concerns in the seclusion room. In the thematic analysis, the main, deductive codes were theory based (Yalom, Jaspers), composed of subcodes that were inductively derived from the interviews. Results The respondents affirmed the ultimate existential concerns about death (e.g. sensing to be dead already), lack of freedom (e.g. loss of agency), isolation (e.g. interpersonal, not able to speak, feeling an object) and meaninglessness. With respect to the latter, the respondents reported a rich variety of spiritual experiences (both negative, such as knowing to be in hell, as positive, hearing/imagining a comforting voice or noticing/imagining a scenery of nature in the room). Discussion Although some experiences and behaviors may conflate with symptoms of psychosis, the participants generally expressed a relief about the ability to talk about their experiences. Sharing and discussing the existential experiences fits into the paradigm of psychiatric recovery and personalized care. Their intensity was obvious and might have warranted additional support by a chaplain or spiritual counselor in mental health care settings.

In 1980, the great English historian and Marxist theorist E. P. Thompson wrote the pathbreaking essay \"Notes on Exterminism, the Last Stage of Civilization.\" Although the world has undergone a number of significant changes since, Thompson's essay remains a useful starting point in approaching the central contradictions of our times, characterized by the planetary ecological crisis, COVID-19 pandemic, New Cold War, and current \"empire of chaos\"—all arising from features deeply embedded in the contemporary capitalist political economy.

Background Young adults with psychotic vulnerability are dealing with disrupting experiences early in life, often with far-reaching or even lifelong impacts. These experiences can lead to existential questions during young adulthood. Identity realization and finding meaning and purpose in life are central to this development stage. Aim The current study investigated to what extent profound experiences such as psychosis in young adulthood lead to existential concerns as formulated by Yalom and to other existential themes during inpatient and outpatient mental health treatment and care. Methods A qualitative study was carried out among patients ( N  = 11) with psychotic vulnerability aged between 17 and 31 years, participating in interviews about their existential life questions and experiences in mental health care. In the thematic analysis, the primary deductive codes were based on theory, while the subcodes were inductively derived from the interviews. Results The respondents clearly affirmed existential concerns about freedom (e.g., loss of or changed future), meaninglessness (e.g., questioning purpose and meaning), isolation (e.g., disconnection, importance of personal bonds), identity (e.g., loss of self, changed identity) and death (e.g., questioning life and death). The five existential themes appeared to be related to each other. Furthermore, the importance of addressing existential themes in treatment emerged as a latent care need. Discussion The results of this study provide insight into experiences with meaning-making in mental health care and existential themes. The respondents generally expressed positive feelings about addressing and the possibility to talk about existential life questions, which fits within recovery oriented mental health care.

Confronting the existential threat of climate and ecological crises in undergraduate teaching presents complex challenges. Educators in environmental and climate change studies rightly communicate the scale and urgency of these unfolding crises, yet at times fail to take into account the emotional and mental health impacts upon students acquiring this knowledge. This article examines the affective dimensions of learning in 'crisis subjects'. It draws insights from case study research on the experience of Australian university teachers and students in a subject called Environmental Communication, delivered during a period of intersecting crises: climate-change driven drought, catastrophic bushfires, and the emergence of Covid-19. The psychoanalytic concept of 'difficult knowledge' (Britzman, 1998; 2004) is taken up to shed light on the inherent challenges of teaching and learning in this context. Many students in the study were deeply affected by their learning experience, and recognise its importance, but also struggle to integrate it with anticipated future roles. The authors argue that students and educators need new knowledge, capacities and resources to address the affective dimension of teaching and learning and to grapple with the collective social trauma of the climate crisis.