100 books like Beyond the Pleasure Principle

In Žižek’s view, philosophy as we know it today does not well and truly begin until the late-eighteenth century, with Kant’s critical-transcendental “Copernican revolution.” The Critique of Pure Reason inaugurates this revolution. It insists on the ineliminable centrality of the structures and dynamics of minded subjectivity for the constitution of what we experience as objective reality. Moreover, on Žižek’s psychoanalytic rereading of Kant’s epoch-making 1781/1787 masterpiece, Kant anticipates, among many other things, Lacan’s idea of an internally divided subject as the ultimate unconscious condition of possibility for how we humans register and understand ourselves and our world. Moreover, the Kant of the first Critique is crucial for Žižek as the inspiration for the entire tradition of post-Kantian German idealism so central to Žižek’s own philosophical program.

Schelling’s 1809 Freiheitschrift is one of Žižek’s favorite philosophical works of all time. Schelling therein strives to develop an account of evil as a positive ontological reality unto itself, rather than a negative rendition of it as a simple privation of goodness. In so doing, he is led to elaborate a metaphysics in which determinism, à la a Spinoza-inspired ontological monism, and freedom, à la the self-legislating subject of German idealism, are rendered compatible. As part of this vision, Schelling distinguishes between “ground” and “existence”—with free subjectivity depicted as the resurgence, within the pacified, stable reality of existence, of the unruliness of shadowy, primordial ground. Žižek’s repeated recourses to quantum physics for ontological insights are heavily reliant on this Schelling in particular.

By Žižek’s own admission, Hegel is as important to him as Lacan. And, Hegel’s mature Logic, spelled out in greatest detail in his hulking Science of Logic, sits at the very center of the entire Hegelian system in all its sprawling, encyclopedic scope. In the Science of Logic, Hegel elaborates and explores at great length the basic categories most fundamental to the very intelligibility of anything whatsoever. In addition to delineating the various conceptual contents contributing to reality being knowable, Hegel also provides, in the Science of Logic, a virtuoso display of the ways of thinking peculiar to his (in)famous speculative dialectics. One cannot fully appreciate Hegel without appreciating his Logic. Likewise, one cannot fully appreciate Žižek without appreciating Hegel.

One prominent feature of Žižek’s oeuvre that initially brought him to fame is his impressive ability to make Lacan’s writings and ideas crystal-clear and tangibly concrete—and this by contrast with Lacan himself, who often is described as “notoriously difficult.” Écrits is Lacan’s magnum opus, containing his most important essays and articles from the 1930s through the mid-1960s. Although the volumes of Lacan’s Seminar are comparatively easier to read, Écrits provides the single most comprehensive survey of Lacan’s thinking provided by Lacan himself. This 1966 book contains such Lacanian contributions to psychoanalytic theory as the mirror stage, the unconscious structured like a language, and the Real-Symbolic-Imaginary triad. Neither Lacan nor Žižek can be fully comprehended without a tour of the Écrits.

For me, Žižek is the most brilliant and insightful, even if controversial, philosopher of our times, and this work is largely considered his masterpiece.

Drawing on popular culture (movies, jokes, science fiction), it provides a psychoanalytic view of ideology, exploring the unconscious foundations of such phenomena as totalitarianism, capitalism, and racism.

Žižek beckons us to pay close attention to any ideology that attempts to present reality as unified or harmonious (e.g., “Make America Great Again,” or “happy shopping”), as it most often hides (“disavows,” in psychoanalysis) its many contradictions (e.g., how “greatness” is often built on a history of colonialism or slavery; or how consumerism most often depends on the exploitation of workers, many of whom are women and racialized people working under sweatshop conditions). 

Sanborn’s is one of the best books for tracing a thought process experienced by Melville, or many a Western traveler in the Pacific trying to make sense of challenging cultural differences. Focusing on the taboo topic of cannibalism, Sanborn breaks down Western anxieties and fears of the unknown, showing how Melville balanced different cultural perspectives against his own experience. The result is a profoundly informative guide to how one may rethink cultural norms and how Melville’s later works reflected on his foundational early experiences and travels.

Seneca was one of the last of the ancient Stoics who lived during the time of Nero. Towards the end of his life, he wrote several letters to a young prefect, Lucilius. These letters were not just meant to be read by Lucilius but the generations to come as well. Seneca’s letters are well written and cover a wide range of topics as they relate to the art of living. These essays are a ‘how to’ guide to living.

Why this translation? Although there are 124 letters in all, modern translators tend to translate just a selection. Robin Campbell is no exception. I chose this translation because it is as good as any and it is not pricey.

In principle, psychoanalytic theory and practice rely on evidence adduced from the clinical case studies of patients. Freud, however, presented very few such cases. With this in mind, Borch-Jacobsen has done something of permanent importance to the field: he researched and wrote 38 ‘lost’ and unofficial case studies of Freud’s patients and gathered them all into one volume. The book as such functions as a shocking disconfirmation of everything we thought we knew about Freud the man, the theorist, and the therapist. And, best of all, it does so in plain, highly accessible language.  

Webster’s book is one of the best assessments of psychoanalysis.

Freud persistently claimed that psychoanalysis was a serious science. It met with hostility because it had insulted the world: by emphasizing the influence of the Unconscious on our behaviour and the role of sexuality in human life. Naturally, Freud’s claims came under scrutiny.

Webster criticizes psychoanalysis as "one of the most subtle attempts to use reason in a magical manner." Psychoanalysis is not explanatory and protects itself against refutations. Webster traces the history of the psychoanalytic movement.

The book is excellent because of Webster’s grasp of primary and secondary literature, his lucid prose, and his understanding of Freud’s influence. My book also comes to the conclusion that psychoanalysis is not some kind of physics of the psyche.    

Freud has had a massive influence on Western culture: he created the "psychological human." People interpret slips of the tongue, strange dreams, or neurotic behaviour almost automatically in Freudian terms. Freud never wrote a textbook on psychoanalysis.

In these lectures, which were held at the University of Vienna during World War I, he presented the full range of his theories and observations. It covers Freudian slips, dreams, neuroses, and sexuality. (The unfinished Outline of Psychoanalysis, 1938, includes the Id, Ego, and Superego.)

Freud is a very persuasive and stylish writer who presents his theory as if it were a natural science, comparable to physics. He claims that his contemporaries were hostile to psychoanalysis because of its explosive revelations about human nature. He explains why his theory allegedly completed the Copernican revolution. Freud describes his findings and sets them in a cultural context.