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My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
Ithell Colquhoun was a surrealist artist, writer, and an initiate of several magical orders. Her unique novel (first published in 1961) has a haunting and visionary quality in the way it blends surrealist imagery and occult symbolism. The hermetic plot symbolizes alchemical processes and transformations and reading it feels like being guided through an oneiric landscape, evoking myths tangled with bodily sensations and fragments of memories.
Not a novel in the usual sense of the word, but a philosophical and poetic meditation on dreams, desires, and the journey through life. This is a lovely edition, illustrated with a selection of Colquhoun’s watercolours which beautifully complement the text.
Ithell Colquhoun was a leading British surrealist artist and writer whose love of the esoteric and the occult had a profound influence on her work. Nowhere is this more apparent than in the weird and wonderful alchemical novel Goose of Hermogenes. An unnamed woman must escape her uncle's island when his sinister attentions fall upon an heirloom—a priceless jewel in her possession—that may help in his tireless efforts to conquer death. Gothic, erotic and dreamlike, Goose of Hermogenes is a dizzying work of surrealist imagination. This new edition features five of Colquhoun's watercolor paintings originally painted to illustrate the novel.…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
This book traces the astonishing history and thinking behind the secret society called Acéphale created by Georges Bataille, known as the ‘dissident surrealist.' Secret societies were a feature of occultism throughout history (the word occult itself means 'hidden’). Acéphale was represented as a headless figure holding a burning heart, a dagger, and with a skull in the groin.
The members of the society would meet in silence to perform rituals beneath a lightning-struck oak tree in a forest outside Paris, evoking the ancient Druid rites described in Frazer’s The Golden Bough, blended with Nietzsche’s philosophy of the Death of God. The book is an outstanding work of scholarship and I would highly recommend this as part of any serious library on surrealism and occultism.
Georges Bataille's secret society, long the stuff of legend, is now revealed in its texts, meditations, rules and prohibitions
This book recounts what must be one of the most unusual intellectual journeys of modern times, in which the influential philosopher, cultural theorist and occasional pornographer Georges Bataille (1897–1962), having spent the early 1930s in far-left groups opposing the rise of fascism, abandoned that approach in order to transfer the struggle onto "the mythological plane."
In 1937, Bataille founded two groups in order to explore the combinations of power and the "sacred" at work in society. The first group, the College…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
André Breton, the leader of the surrealist movement, wrote L’Art Magique in his later years, making explicit what was before then only hinted at, namely, the magical origins of art. This is a lavishly illustrated historical survey of art across different cultures and centuries and although the book has a French text and hasn’t been translated, its wonderful selection of images really conveys the surrealist perspective on what makes art magic. The book was first published in 1957 and a second edition in 1991, but was out of print for many years until this new and affordable edition which I would highly recommend.
Publi en 1957 tirage limit (rserv un cercle de bibliophiles), L'Art magique reprsentait aux yeux d'Andr Breton la somme de toute une vie : rien de moins qu'une histoire universelle de l'art, des origines prhistoriques jusqu' nos jours - mais une histoire de l'art revisite de fond en comble par le regard et la pense surralistes. Projet grandiose que cette chevauche travers les paysages de la Beaut, servi par la passion ttue d'un homme qui lui consacra, tout au long de son existence, ses recherches et le meilleur de ses intuitions. Projet exaltant surtout : car l'un des premiers crivains…
My fascination with magic and the occult emerged from growing up in Scotland, which has a long, rich history of witchcraft, fairies, and the 19th century Celtic Revival, which saw a relation between art and magic. For me, the occult is primarily about liberating the imagination and this is what surrealism does. I became enchanted by surrealist art as a teenager which then led me to study History of Art at university. After graduating in 1989, I wrote my book at a time when there was so little available on the relationship between surrealism and occultism, determined to share my passion with other readers.
This well-researched and in-depth account has been translated from French and discusses the various occult movements which inspired the art and ideas of the surrealists. It covers a diverse range of topics including divination, astrology, myth, voodoo, Gnosticism, freemasonry, alchemy, secret societies, and Celticism and shows how various artists and writers took inspiration from these systems. The book contains a selection of images, copious notes, a substantial bibliography, and a good index making this an indispensable research tool for aspiring scholars of surrealism and the occult.
A profound understanding of the surrealists’ connections with alchemists and secret societies and the hermetic aspirations revealed in their works
• Explains how surrealist paintings and poems employed mythology, gnostic principles, tarot, voodoo, alchemy, and other hermetic sciences to seek out unexplored regions of the mind and recover lost “psychic” and magical powers
• Provides many examples of esoteric influence in surrealism, such as how Picasso’s Demoiselles d’Avignon was originally titled The Bath of the Philosophers
Not merely an artistic or literary movement as many believe, the surrealists rejected the labels of artist and author bestowed upon them by outsiders,…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
This is a very short book with a single brilliant insight into the human condition.
It shows how wrong it is to suppose (as Marx and Engels did) that first there were self-sufficient nuclear families who thenproduced surpluses to exchange with other nuclear families.
Mauss used early fieldwork in the South Pacific and Northwest Coast of Canada, to demonstrate that exchange is the very essence of human social life, inseparable from the incest taboo, marriage rules, and a fully realized highly elaborate symbolic universe based upon principles of animism, sympathetic magic and rites of passage.
This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it.
This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.
Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank…
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
Still exciting after all these years! Perhaps because it is politically incorrect and unself-conscious.
The cover blurb says it is an "investigation of the sex lives of the men and women of the Trobriand Islands and deals with prenuptial intercourse, marriage, divorce, pregnancy, erotic psychology, ritual, morals, and manners" – forbidden territory nowadays.
I do not excuse the sexism and racism occasionally detectable, but think the detail, intimacy, and authorial reflexivity about a disappeared world are more valuable now than ever. A century ahead of his time, Malinowski included himself in his observations and ideas about others.
This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
I am deeply persuaded by psychoanalysis as arational scientific theory of the unconscious mind which, if it exists as Freud describes it, has a determining role in nearly every aspect of individual and social life among ourselves and exotic others.
But most scholars, feminists especially (of whom I consider myself one), even when they acknowledge Freud's genius, "then proceed to dismiss the whole business as hopelessly out of date and culture-bound."
This collection of essays, a series of paired expositions by classic thinkers and eminent scholars in many fields in dialogue with each other, provides an in-depth overview of the debate about 'women and analysis.'
I grew up in a family of beautiful, accomplished women at a time when most women stayed home. But the spectacular women in my mother's family also suffered spectacularly, and I was determined to understand family life at its very roots. I studied anthropology and, over a 15-year period, lived in a remote part of the Eastern Highlands of Papua New Guinea among a group of Gimi women who spent most of their time apart from men. I shared women's difficult daily lives, participated in their separate rites, learned their myths, and, through my writing, have devoted myself to giving them voices of their own.
Given the general skepticism about Freud, it is hard to find a brilliant application of histheory of psychoanalysis in anthropology that also focuses on women.
This book about Hindu-Buddhist religious devotees at Kataragama in southeastern Sri Lanka includes detailed case studies of female ascetic-ecstatics that explore the symbolism of long locks of matted hair. Obeyesekere demonstrates that the conventional distinction between personal and cultural symbols is inadequate and naive.
The great pilgrimage center of southeastern Sri Lanka, Kataragama, has become in recent years the spiritual home of a new class of Hindu-Buddhist religious devotees. These ecstatic priests and priestesses invariably display long locks of matted hair, and they express their devotion to the gods through fire walking, tongue-piercing, hanging on hooks, and trance-induced prophesying.
The increasing popularity of these ecstatics poses a challenge not only to orthodox Sinhala Buddhism (the official religion of Sri Lanka) but also, as Gananath Obeyesekere shows, to the traditional anthropological and psychoanalytic theories of symbolism. Focusing initially on one symbol, matted hair, Obeyesekere demonstrates…
I am an anthropologist with a background in evolutionary biology, primate behavior, and cross-cultural approaches to parenting. I taught “The Anthropology of Parenting” for 20 years at Cornell University. The book grew from interviews with anthropologists, pediatricians, and child development experts taking a different stance about parents and babies—that we should look at how babies are designed by evolution and how cultures then interfere with those expectations. My book shows there is no perfect way to raise a child but there are styles in other cultures we can borrow to make our babies, and ourselves, more at ease.
The Levines have studied the Gusii of Western Kenya for decades and in this book, they look at childhood in all its glory and compare Gusii parenting and parenting philosophy to Western culture.
When it comes to parenting, more isn't always better,but it is always more tiringIn Japan, a boy sleeps in his parents' bed until age ten, but still shows independence in all other areas of his life. In rural India, toilet training begins one month after infants are born and is accomplished with little fanfare. In Paris, parents limit the amount of agency they give their toddlers. In America, parents grant them ever more choices, independence, and attention.Given our approach to parenting, is it any surprise that American parents are too frequently exhausted?Over the course of nearly fifty years, Robert and…
As a social scientist, I've always been interested in how the communities we live in shape our values, priorities, and behavior. I also care about how institutional change—from small things like a college offering a new major to big things like a town choosing to incorporate—can shape communities. Each of these books has changed my thinking about how we influence, and are influenced by, the communities we live in, for better or worse. I'm a professor in the departments of Political Science and Quantitative Theory and Methods at Emory University in Atlanta, and I hold a Ph.D. in the Social Sciences from Caltech.
Much of what we do in the social sciences requires articulating what it is that people want. What do people find beautiful, valuable, and correct? A cultural anthropologist, Shweder details the remarkable differences in how humans make meaning of their lives, and the different conceptions of morality, modesty, and normality found in different cultures. The book's most provocative chapter, "What About Female Genital Mutilation?," can be read as a qualified defense of the practice, arguing that using state coercion to enforce our own Western conceptions of correctness can constitute a form of liberal imperialism. Regardless of whether you find Shweder's case for FGM persuasive, the argument that tolerance requires seriously engaging with beliefs that may be alien and distressing is particularly welcome in these divided times.
Why do American children sleep alone instead of with their parents? Why do middle-aged Western women yearn for their youth, while young wives in India look forward to being middle-aged? In these provocative essays, one of the most brilliant advocates of cultural psychology reminds us that cultural differences in mental life lie at the heart of any understanding of the human condition.
Drawing on ethnographic studies of the distinctive modes of psychological functioning in communities around the world, Richard Shweder explores ethnic and cultural differences in ideals of gender, in the life of the emotions, in conceptions of mature adulthood…
