New Release Books by Jonathan Lear

The Apsáalooke people, also known as the Crow, are noted for their bravery and artistry, twin pillars of a centuries-old culture rooted in the landscape of the Northern Plains. This book, published in conjunction with a multi-site exhibition jointly organized by the Field Museum and the Neubauer Collegium at the University of Chicago, offers a rich narrative of the Apsáalooke paste with a keen eye on issues that concern present-day Apsáalooke identity. Apsáalooke Women and Warriors features contributions by contemporary Apsáalooke artists, intellectuals, and writers. Together, they constitute a major statement on the cosmologies, iconographies, and lifeways of the Apsáalooke people past, present--and, above all--future.

Written by Jonathan Lear, The Monkey-Proof Box: Curriculum design for building knowledge, developing creative thinking and promoting independence is a manifesto on how to dismantle the curriculum we''re told to deliver and construct in its place the curriculum we need to deliver. A group of monkeys. A box full of nuts. A lever. A chute. The monkeys excitedly poke at the box with rocks ... nothing happens. Meanwhile, one monkey sits to the side, observing. Then, when the others wander off, he gets up and - with a curious push of his palm - presses the lever and the nuts tumble down the chute! Not believing his luck, he eats the nuts, presses the lever again and is rewarded with yet more nuts. He''s cracked the challenge of the monkey-proof box. In their early years, children experience a world full of monkey-proof boxes - it''s a time of discovery, observation and experimentation, as they engage in the frustration and joy of learning how to release life''s nuts. Then, as they progress through school, learning becomes more formal, easier in many ways. The nuts are handed to them on a plate and something important is lost. But it doesn''t have to be that way. In this absorbing book, Jonathan sets out how primary school teachers can resist the ''nuts on a plate'' approach and deliver a curriculum rich in authentic learning experiences that help children learn from one another and grow into empowered, knowledgeable and creative thinkers who are driven by insatiable curiosity. In doing so, he inspires educators to unclutter their classrooms of the latest shiny initiatives and to foster a more refined pedagogical approach - incorporating elements of facilitated and concept-based learning - that simply improves pupils'' learning. Suitable for teachers, middle leaders and head teachers in primary school settings. Contents include: Part I: Curriculum. 1 - Slippers; 2 - Less is more; 3 - Skills; 4 - Tightrope walking; 5 - Planning; 6 - ''Love and hugs, Dave C.''; 7 - Softly, softly, catchee monkey; 8 - Hitches and hiccups. Part II: Pedagogy. 9 - Monkey sex; 10 - Rapid and sustained nonsense; 11 - Nuts on a plate; 12 - Nuts scattered in a clearing; 13 - Across the curriculum; 14 - The awkward banana; 15 - Caveman Dave and the TARDIS; 16 - Mastery and independence; 17 - The monkey-proof box; 18 - A spanner in the works; 19 - Freedom.

Can reason absorb the psyche’s nonrational elements into a conception of the fully realized human being? Without a good answer to that question, Jonathan Lear says, philosophy is cut from its moorings in human life. He brings into conversation psychoanalysis and moral philosophy, which together form a basis for ethical thought about how to live.

Guerrilla Teaching is a revolution. Not a flag-waving, drum-beating revolution, but an underground revolution, a classroom revolution. It''s not about changing policy or influencing government; it''s about doing what you know to be right, regardless of what you''re told. It''s sound advice for people on the ground: people in real classrooms, working with real children, trying to make a real difference. Jonathan Lear''s new book, Guerrilla Teaching, is packed with ideas to refresh teaching practice - combining direct teaching with creative child-led learning - and forge cross-curricular links to create engaging, motivating and fun learning experiences. Ultimately, Guerrilla Teaching is about making a difference. It''s a book Jonathan Lear never meant to write, but it was just too important not to. Guerrilla: to be a member of an unofficial group of combatants using the element of surprise to harass a larger less mobile target. Guerrilla teaching: To put children, and their learning, at the heart of lessons. To embrace problem-solving and risk-taking in the classroom. To be adaptable and creative. To think about the skills and knowledge children will need in the future. To stand up and make sure children get the education they deserve (even if it means subverting the system!). Filled with thoughts, ideas and strategies that will help to develop creativity and creative thinking in the primary classroom, Guerrilla Teaching is for trainee teachers, new teachers, teaching assistants, experienced teachers and head teachers - there''s something for everyone!

In this fully updated second edition, the author clearly introduces and assesses all of Freud''s thought, focusing on those areas of philosophy on which Freud is acknowledged to have had a lasting impact. These include the philosophy of mind, free will and determinism, rationality, the nature of the self and subjectivity, and ethics and religion. He also considers some of the deeper issues and problems Freud engaged with, brilliantly illustrating their philosophical significance: human sexuality, the unconscious, dreams, and the theory of transference. The author''s approach emphasizes the philosophical significance of Freud’s fundamental rule – to say whatever comes to mind without censorship or inhibition. This binds psychoanalysis to the philosophical exploration of self-consciousness and truthfulness, as well as opening new paths of inquiry for moral psychology and ethics. The second edition includes a new Introduction and Conclusion. The text is revised throughout, including new sections on psychological structure and object relations and on Freud’s critique of religion and morality.

In 2001, Vanity Fair declared that the Age of Irony was over. Joan Didion has lamented that the United States in the era of Barack Obama has become an "irony-free zone." Jonathan Lear in his 2006 book Radical Hope looked into America’s heart to ask how might we dispose ourselves if we came to feel our way of life was coming to an end. Here, he mobilizes a squad of philosophers and a psychoanalyst to once again forge a radical way forward, by arguing that no genuinely human life is possible without irony. Becoming human should not be taken for granted, Lear writes. It is something we accomplish, something we get the hang of, and like Kierkegaard and Plato, Lear claims that irony is one of the essential tools we use to do this. For Lear and the participants in his Socratic dialogue, irony is not about being cool and detached like a player in a Woody Allen film. That, as Johannes Climacus, one of Kierkegaard’s pseudonymous authors, puts it, “is something only assistant professors assume.” Instead, it is a renewed commitment to living seriously, to experiencing every disruption that shakes us out of our habitual ways of tuning out of life, with all its vicissitudes. While many over the centuries have argued differently, Lear claims that our feelings and desires tend toward order, a structure that irony shakes us into seeing. Lear’s exchanges with his interlocutors strengthen his claims, while his experiences as a practicing psychoanalyst bring an emotionally gripping dimension to what is at stake—the psychic costs and benefits of living with irony.

Presents the story of Plenty Coups, the last great Chief of the Crow Nation. This title contains a philosophical and ethical inquiry into a people faced with the end of their way of life.

List of Contributors. Introduction. Martin Jay. Reification and Recognition: A New Look at an Old Idea. Axel Honneth. Comments. Judith Butler. Raymond Geuss. Jonathan Lear. Rejoinder. Axel Honneth. Index.

This book argues that, properly understood, irony plays a crucial role in therapeutic action. However, this insight has been difficult to grasp because the concept of irony itself has been distorted, covered over. It is regularly confused with sarcasm; it is often mistakenly assumed that if one is speaking ironically, one must mean the opposite of what one says, that one must be feigning ignorance, that irony and earnestness cannot go together. All of these assumptions are false. So part of the therapeutic action of this book is conceptual therapy: we need to recover a vibrant sense of irony. This book, then, is not merely about the therapeutic action of psychoanalysis; it is an enactment of conceptual therapy. It is thus written as an invitation to clinicians--psychologists, psychoanalysts, psychiatrists--to renew their own engagement with the fundamental concepts of their practice.

Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers'' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn''t understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.

Freud is discredited, so we donÕt have to think about the darker strains of unconscious motivation anymore. We know what moves our political leaders, so we donÕt have to look too closely at their thinking either. In fact, everywhere we look in contemporary culture, knowingness has taken the place of thought. This book is a spirited assault on that deadening trend, especially as it affects our deepest attempts to understand the human psycheÑin philosophy and psychoanalysis. It explodes the widespread notion that we already know the problems and proper methods in these fields and so no longer need to ask crucial questions about the structure of human subjectivity. ÒWhat is psychology?Ó Open Minded is not so much an answer to this question as an attempt to understand what is being asked. The inquiry leads Jonathan Lear, a philosopher and psychoanalyst, back to Plato and Aristotle, to Freud and psychoanalysis, and to Wittgenstein. Lear argues that Freud and, more generally, psychoanalysis are the worthy inheritors of the Greek attempt to put our mindedness on display. There are also, he contends, deep affinities running through the works of Freud and Wittgenstein, despite their obvious differences. Both are concerned with how fantasy shapes our self-understanding; both reveal how lifeÕs activities show more than we are able to say. The philosophical tradition has portrayed the mind as more rational than it is, even when trying to account for irrationality. Psychoanalysis shows us the mind as inherently restless, tending to disrupt its own functioning. And empirical psychology, for its part, ignores those aspects of human subjectivity that elude objective description. By triangulating between the Greeks, Freud, and Wittgenstein, Lear helps us recover a sense of what it is to be open-minded in our inquiries into the human soul.

"Jonathan Lear has shown us both Freud`s texts and his subject matter from a new angle of vision, one that renders much recent controversy about psychoanalytic theory irrelevant. For any student of those texts this book is indispensable."--Alasdair MacIntyre "Lear makes one understand how psychoanalysis works not only on the therapist`s couch but also as a condition of being alive. . . . Love and Its Place in Nature not only offers a form of spiritual nutriment for the self, it also defines that self with a clear profundity that few readers will have encountered before."--Christopher Lehmann-Haupt, New York Times "A brief and engaging philosophical perspective on Freudian psychoanalysis. The book is simply written, but important themes are profoundly investigated. . . . An important philosophic reading of Freud."--Don Browning, Christian Century In this brilliant book, Jonathan Lear argues that Freud posits love as a basic force in nature, one that makes individuation--the condition for psychological health and development--possible. Love is active not just in the development of the individual but also in individual analysis and indeed in the development of psychoanalysis itself, says Lear. Expanding on philosophical conceptions of love, nature, and mind, Lear shows that love can cure because it is the force that makes us human.

This is a 1988 philosophical introduction to Aristotle, and Professor Lear starts where Aristotle himself starts. The first sentence of the Metaphysics states that all human beings by their nature desire to know. But what is it for us to be animated by this desire in this world? What is it for a creature to have a nature; what is our human nature; what must the world be like to be intelligible; and what must we be like to understand it systematically? Through a consideration of these questions Professor Lear introduces us to the essence of Aristotle''s philosophy and guides us through the central Aristotelian texts - selected from the Physics, Metaphysics, Ethics, Politics and from the biological and logical works. The book is written in a direct, lucid style which engages the reader with the themes in an active, participatory manner.

Aristotle was the first and one of the greatest logicians. He not only devised the first system of formal logic, but also raised many fundamental problems in the philosophy of logic. In this book, Dr Lear shows how Aristotle''s discussion of logical consequence, validity and proof can contribute to contemporary debates in the philosophy of logic. No background knowledge of Aristotle is assumed.