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Profile: Robert D. Stolorow (Institute of Contemporary Psychoanalysis)
  1.  2
    Robert D. Stolorow (2016). Matthew Ratcliffe: Experiences of Depression: A Study in Phenomenology. Human Studies 39 (2):307-311.
    In this review essay, the author commends Matthew Ratcliffe for his masterful and highly valuable account of the emotional phenomenology of existential change—of shifts in our experience of belonging to a shared world of possibilities—but criticizes him for his commitments to two frameworks that are actually extraneous and inimical to his project and that perpetuate remnants of Cartesian isolated-mind thinking—Husserlian ‘‘pure phenomenology’’ and traditional diagnostic psychiatry. The author contends that Ratcliffe’s devotion to a decontextualizing psychiatric language in particular conceals the (...)
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  2.  4
    Robert D. Stolorow (2015). Radicalizing Ratcliffe. [REVIEW] Human Studies 38 (2):DOI 10.1007/s10746-015-9364-2.
    Reading Experiences of Depression was a somewhat maddening experience. On one hand, Ratcliffe presents a masterful and highly valuable account of the emotional phenomenology of existential change—of shifts in our experience of belonging to a shared world of possibilities. On the other hand, embedded in this account are commitments to two frameworks that are actually extraneous and inimical to his project and that perpetuate remnants of Cartesian isolated-mind thinking—Husserlian ‘‘pure phenomenology’’ and traditional diagnostic psychiatry. Here I wish both to affirm (...)
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  3.  30
    Robert D. Stolorow (2010). Heidegger's Nietzsche, the Doctrine of Eternal Return, and the Phenomenology of Human Finitude. Journal of Phenomenological Psychology 41 (1):106-114.
    Nietzsche’s doctrine of the eternal return of the same, seen through the lens of Heidegger’s interpretation, captures the groundlessness of existence in a technological world devoid of normative significance. The author contends that the temporality depicted poetically in the thought of eternal return is the traumatic temporality of human finitude, to which Nietzsche was exposed at the age of 4 when the death of his father shattered his world. Nietzsche’s metaphysical position is seen as a metaphorical window into the phenomenology (...)
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  4.  16
    Robert D. Stolorow (2014). Fleshing Out Heidegger's Mitsein. [REVIEW] Human Studies 37 (1):161-166.
    McMullin argues persuasively that individualized interpersonal encounters entail the mutual recognition of the particularity of each participant’s temporalizing way of Being-in-the-world.
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  5.  35
    Robert D. Stolorow (2010). Friendship, Fidelity, and Finitude: Reflections on Jacques Derrida's The Work of Mourning. Comparative and Continental Philosophy 2 (1):143-146.
    Presents the author's reflections on Derrida's philosophical insights concerning the interrelationships among friendship, fidelity, human finitude, and mourning, and the implications of these insights for "relationalizing" Heidegger's conception of finitude.
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  6.  39
    Robert D. Stolorow (2006). Autobiographical and Theoretical Reflections on the "Ontological Unconscious". Contemporary Psychoanalysis 42 (2):233-241.
    In this article I draw on some personal experiences of my own as a springboard for a theoretical discussion of the contextuality of the several varieties of unconsciousness and, in particular, of a form of unconsciousness that I propose to call the ontological unconscious.
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  7.  10
    Robert D. Stolorow (2012). The Historicity of the A Priori. [REVIEW] Human Studies 35 (1):131-135.
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  8.  10
    Robert D. Stolorow (2010). An Unholistic Alliance. [REVIEW] Human Studies 33 (2):353-357.
  9. Robert D. Stolorow (2009). Trauma and Human Existence : The Mutual Enrichment of Heidegger's Existential Analytic and a Psychoanalytic Understanding of Trauma. In Roger Frie & Donna M. Orange (eds.), Beyond Postmodernism: New Dimensions in Theory and Practice. Routledge
  10. Robert D. Stolorow (2011). World, Affectivity, Trauma: Heidegger and Post-Cartesian Psychoanalysis. Routledge.
    Stolorow and his collaborators' post-Cartesian psychoanalytic perspective – intersubjective-systems theory – is a phenomenological contextualism that illuminates worlds of emotional experience as they take form within relational contexts. After outlining the evolution and basic ideas of this framework, Stolorow shows both how post-Cartesian psychoanalysis finds enrichment and philosophical support in Heidegger's analysis of human existence, and how Heidegger's existential philosophy, in turn, can be enriched and expanded by an encounter with post-Cartesian psychoanalysis. In doing so, he creates an important psychological (...)
     
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