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The devolution of the Sullivan Institute, from psychoanalytic organization to insular, radical cult.In the middle of the Ozzie and Harriet 1950s, the birth control pill was introduced and a maverick psychoanalytic institute, the Sullivan Institute for Research in Psychoanalysis, opened its doors in New York City. Its founders, Saul Newton and Jane Pearce, wanted to start a revolution, one grounded in ideals of creative expression, sexual liberation, and freedom from the expectations of society, and the revolution, they felt, needed to begin at home. Dismantling the nuclear family-and monogamous marriage-would free people from the repressive forces of their parents. In its first two decades, the movement attracted many brilliant, creative people as patients: the painter Jackson Pollock and a swarm of other abstract expressionist artists, the famed art critic Clement Greenberg, the singer Judy Collins, and the dancer Lucinda Childs. In the 1960s, the group evolved into an urban commune of three or four hundred people, with patients living with other patients, leading creative, polyamorous lives.But by the mid-1970s, under the leadership of Saul Newton, the Institute had devolved from a radical communal experiment into an insular cult, with therapists controlling virtually every aspect of their patients' lives, from where they lived and the work they did to how often they saw their sexual partners and their children. Although the group was highly secretive during its lifetime and even after its dissolution in 1991, the noted journalist Alexander Stille has succeeded in reconstructing the inner life of a parallel world hidden in plain sight in the middle of Manhattan. Through countless interviews and personal papers, The Sullivanians reveals the nearly unbelievable story of a fallen utopia.
The boldly original, dramatic intertwined story of Catherine de' Medici, Elisabeth de Valois, and Mary, Queen of Scots-three queens exercising power in a world dominated by men.Orphaned from infancy, Catherine de' Medici endured a tumultuous childhood. Married to the French king, she was widowed by forty, only to become the power behind the French throne during a period of intense civil strife. In 1546, Catherine gave birth to a daughter, Elisabeth de Valois, who would become Queen of Spain. Two years later, Catherine welcomed to her nursery the beguiling young Mary Queen of Scots, who would later become her daughter-in-law.Together, Catherine, Elisabeth, and Mary lived through the sea changes that transformed sixteenth-century Europe, a time of expanding empires, religious discord, and populist revolt, as concepts of nationhood began to emerge and ideas of sovereignty inched closer to absolutism. They would learn that to rule as a queen was to wage a constant war against the deeply entrenched misogyny of their time.Following the intertwined stories of the three women from girlhood through young adulthood, Leah Redmond Chang's Young Queens paints a picture of a world in which a woman could wield power at the highest level yet remain at the mercy of the state, her body serving as the currency of empire and dynasty, sacrificed to the will of husband, family, kingdom.
"[A] master class in American cultural and intellectual history." -Sarah E. Igo, The New York Times Book Review"Jackson Lears is the preeminent cultural historian of the American empire. This book is another masterpiece in his magisterial corpus.'' -Cornel WestA master historian's retrieval of the spiritual visions and vitalisms that animate American life and the possibilities they offer today.In Animal Spirits, the distinguished historian Jackson Lears explores an alternative American cultural history by tracking the thinkers who championed the individual's spontaneous energies and the idea of a living universe against the strictures of conventional religion, business, and politics. From Puritan times to today, Lears traces ideas and fads such as hypnosis and faith healing from the pulpit and stock exchange to the streets and the betting table. We meet the great prophets of American vitality, from Walt Whitman and William James to Andrew Jackson Davis (the "Poughkeepsie Seer") and the "New Thought" pioneer Helen Wilmans, who spoke of the "god within-rendering us diseaseless incarnations of the great I Am."Well before John Maynard Keynes stressed the reliance of capitalism on investors' "animal spirits," these vernacular vitalists established an American religion of embodied mind that also suited the needs of the marketplace. In the twentieth century, the vitalist impulse would be enlisted in projects of violent and racially charged national regeneration by Theodore Roosevelt and his legatees, even as African American writers confronted the paradoxes of primitivism and the 1960s counterculture imagined new ways of inspiriting the universe. Today, scientists are rediscovering the best features of the vitalist tradition-permitting us to reclaim the role of chance and spontaneity in the conduct of our lives and our understanding of the cosmos.Includes 8 pages of black-and-white images
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