By reading the works of Miguel de Cervantes through the history of emotion, this book defies a series of long-standing commonplaces about the author's writing and the Mediterranean region at large.

Este libro es parte de la colección e-Libro en BiblioBoard.

In this book, historian María M. Portuondo takes us to sixteenth-century Spain, where she identifies a community of natural philosophers and biblical scholars. They shared what she calls the “Spanish Disquiet”—a preoccupation with the perceived shortcomings of prevailing natural philosophies and empirical approaches when it came to explaining the natural world. Foremost among them was Benito Arias Montano—Spain’s most prominent biblical scholar and exegete of the sixteenth century. He was also a widely read member of the European intellectual community, and his motivation to reform natural philosophy shows that the Spanish Disquiet was a local manifestation of greater concerns about Aristotelian natural philosophy that were overtaking Europe on the eve of the Scientific Revolution. His approach to the study of nature framed the natural world as unfolding from a series of events described in the Book of Genesis, ultimately resulting in a new metaphysics, cosmology, physics, and even a natural history of the world. By bringing Arias Montano’s intellectual and personal biography into conversation with broader themes that inform histories of science of the era, The Spanish Disquiet ensures an appreciation of the variety and richness of Arias Montano’s thought and his influence on early modern science.

Cualquier ser humano se ve expuesto a los efectos de las creencias familiares y a la disciplina impuesta por sus padres. Se podría decir que es "la ley de la vida". Los sufrimientos y las carencias no es lo único que lo limita, también ejercen poder los dictámenes de las religiones y la sociedad en general. La autora se apoya en la cualidad misteriosa y hasta mágica de la salamandra, como la fuerza de transformación que el ser humano utilizará en su búsqueda del conocimiento y la espiritualidad. El viaje personal podrá hacer uso del poder del fuego para convertir en cenizas todas sus aflicciones, esas que surgen del miedo, la ira o la tristeza. Ella comparte su jornada personal que, finalmente, le otorgó, a través de ese fuego purificador, la respuesta anhelada. Conocer el camino a la serenidad puede ser un regalo magnífico para aquel que abre su conciencia y decide que hay más, mucho más alrededor suyo.

Racism in the modern nation state is based on a Continental and an American model. In the Continental model, the racist differentiates the raced individual by religion. Because this raced individual is indistinguishable from the racist, a narrative is written to see that individual. In turn, in the American model the racist differentiates the raced individual based on skin color. Because the sign of difference is obvious, no story is written to justify racist thinking. By 1550, both models form part of imperial thinking in the Iberian world system. An Eye on Race: Perspectives from Theater in Imperial Spain describes these models at work in imperial Spanish theater. The study reveals how the display of blood in drama serves the Continental model and how the display of skin color serves the American model. It also elucidates how Miguel de Cervantes celebrates a subaltern aesthetic as he discards both racial paradigms. John Beusterien is Associate Professor of Spanish at Texas Tech University.

This book provides a detailed examination of the historical roots of psychoanalysis from ancient Greece to the late nineteenth century, focusing on social practices that were related to the founders of psychoanalytic theory and maintained within contemporary treatment. Alongside the reconstruction of an evolutionary accumulation of healing practices, the book includes linked discussions of current issues pertaining to psychoanalytic treatment and its working structure as elaborated by Freud and Lacan. There are vital political consequences for psychoanalytic practice - here articulated with an acknowledgement of these practical derivations of early pre-psychoanalytic treatments of the soul. The book demonstrates that these are neither mere techniques nor concepts of the world and the human subject, but they concern the way the problem of power is articulated. The historical establishment of psychoanalytical practice becomes legible through analysis of the traces of the elements of a political ontology, an account of the roots of those traces and the elaboration of the conceptual structure of psychoanalysis as theory and treatment, a praxis which maintains its own distinctive identity.