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The cultural unconscious of the Celtic Tiger in the writings of Paul Howard
Eugene O’Brien

it is through such fictional representations that the ‘real’ of this period can be accessed. Humour, according to Sigmund Freud, can be ‘purposive’, and he goes on to define this purposivity in terms of its ‘tendency’ to run ‘the risk of ruffling people who do not wish to hear it’ (Freud 1922, p. 128). Howard’s work is an example of such tendency-­ wit. Even the rhyming slang has an exclusionary quality to it, as those who are part of the elite group are aware of the rhyming significations, while those who are not part of this group are not, and are left at an

in From prosperity to austerity
Thomas Stubblefield

in the military’s pursuit of full spectrum dominance, a strategy which understands the psychological dimensions of combat as inseparable from aerial, nautical, cyber, terrestrial and extraterrestrial fronts. In Inhibitions, Symptoms and Anxiety , Freud distinguishes ‘signal anxiety’ from its less evolved counterpart, automatic anxiety, on the basis of its anticipatory nature. It is not the loss of the object that produces the former condition, but rather the fear of the impending trauma this loss provokes. As the internal movement of drone networks increasingly

in Drone imaginaries
On Skynet, self-healing swarms and Slaughterbots
Jutta Weber

Stewart Sugg. Written by Matt Wood. YouTube . The confusion is partly grounded in the fact that autonomy has different meanings in the humanities and in computer science/engineering. From the Enlightenment onwards, autonomy has been related to the free and self-aware subject which chooses its own maxims self-determinedly and consciously – as famously formulated by Immanuel Kant. Even though this concept has been challenged by theorists such as Karl Marx, Sigmund Freud, Michel Foucault and Judith Butler, it still predominates in many realms – for example, ethics

in Drone imaginaries
Humour, subjectivity and the everyday
Alister Wedderburn

eminence or supremacy: it signifies security and self-assurance. 1 The second category is the ‘relief’ theory (e.g. Freud, 2002 ; Spencer, 1878 ). For relief theorists, laughter can be explained as a release of nervous or unconscious energy: it opens up an emotional valve otherwise under unbearable pressure and strain. Finally, there is the ‘incongruity’ theory (e.g. Bergson, 1974 ; Hutcheson, 1758 ; Kant, 2007 : 159–164; Schopenhauer, 1969 , vol. 1: 59–61). In this instance, laughter indicates a recognition of contradiction or dissonance, either generally or of a

in Humour, subjectivity and world politics
A clinical archive, 1938
Michal Shapira

analysts, such as Barbara Low and Susan Isaacs, wrote for wide consumption during the interwar period, while Donald Winnicott and Anna Freud worked in nurseries and hostels serving hundreds of children during the war. During this period, Klein mainly worked in private practice with a few patients. Her views, however, had tremendous influence on some of her British colleagues who used versions of her work in public forums. In this way, unusual ideas developed in Klein’s clinic were to reach a vast audience. Klein’s uncharted archival records allow examination of her work

in The Munich Crisis, politics and the people
Irish contemporary women’s fiction and the expression of desire in an era of plenty
Sylvie Mikowski

who could be upbraided by the parish priest, but a potential consumer convinced that he/she can buy their way to happiness. By encouraging the rise of new needs, capitalism raises individual expectations, exacerbates the sense of a unique, separate self and creates the illusion of unlimited freedom of access to all forms of pleasures. The limits of human desire thus seem to constantly recede, and everybody is induced to take it for granted that the unattainable is in our reach. But human desire, or ‘jouissance’, as Freud and Lacan have shown, are not meant to be

in From prosperity to austerity
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Eamon Maher and Eugene O’Brien

of austerity against which it railed while in opposition. This would appear to go against political wisdom and economic sense, which is where once more a cultural analysis can be useful. Sigmund Freud postulated that, as well as the pleasure principle, the desire to achieve some form of pleasure as a core motivation of human behaviour, there existed ‘in the mind a compulsion to repeat which overrides the pleasure principle’ (Freud 1961, p. 16). Cultural analysis of the First World War further developed this thesis: Victims of shell shock were regularly reported to

in From prosperity to austerity
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The day the Government fell
Timothy Noël Peacock

something of the ad hoc nature of the British political Dissolving myths 205 tradition of handling minority government, where such instances of cooperation could exist even in the midst of a deeply divided and adversarial setting. Similarly, there are challenges when considering the apparent government offer to Liberal MP Clement Freud, which was not acted upon, of obtaining his abstention by missing his train back from Liverpool, in return for the Government passing a version of his Private Member’s Bill on Official Information.47 The Government had opposed the

in The British tradition of minority government
The development of FOI in Britain
Ben Worthy

and approved by Labour’s National Executive Committee (Robertson 1982, 90; Theakston 1992). The combined effects of this opposition were ‘enough to convince the government that it should do its best to forget the whole subject’ (Michael 1982, 208). However, FOI was proving hard to stop as the multiple groups now pressing for change began to press harder. The issue was forced once more onto the government’s agenda when, in early 1979, the Liberal member Clement Freud MP won the ballot for a Private Member’s Bill and was persuaded to exchange his legislation

in The politics of freedom of information
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Saul Newman

willing abrogation of one’s power and autonomy to the state simply the result of the way we have been positioned or constructed by the power – as Foucault believed – or does it also suggest a deeper psychological dependency on the part of the individual? In other words, what is it that ties us to the power that dominates us; why are we so enthralled to power and authority that we actively participate in our own repression? Self-repression forms the other side – or, to use Balibar’s term (borrowed from Freud) the ‘other scene’4 – of power. Let us start, then, with this

in Unstable universalities