Psychology

What makes a person want to become a terrorist? Who becomes involved in terrorism, and why? In what ways does participating in violent extremism change someone? And how can people become deradicalized?

John Horgan—one of the world’s leading experts on the psychology of terrorism—takes readers on a globe-spanning journey into the terrorist mindset. Drawing on groundbreaking personal interviews as well as decades of research from psychologists and others, he traces the pathways that lead people into violent extremism and explores what happens to them as their involvement deepens. Horgan provides an up-to-date, evidence-based understanding of the patterns, motives, and mentalities of violent extremists from the Islamic State and al-Shabaab to white supremacists and incels. He argues that there is not a straightforward psychological profile of a terrorist, in part because of the great variety of today’s extremists, who are able to attract a more diverse pool of recruits than ever before. But even though there is no one-size-fits-all profile, psychological study can provide crucial insight into why and how people become terrorists.

Accessible and nuanced, Terrorist Minds is an essential book for readers interested in what psychology can explain about extremist behavior.

Winner, 2025 Book Prize of the American Psychoanalytic Association

For decades, psychoanalysis has provided essential concepts and methodologies for critical theory and the humanities and social sciences. But it is also, inseparably, a clinical practice and technique for treatment. In what ways is clinical practice significant for critical thought? What conceptual resources does the clinic hold for us today?

Carolyn Laubender examines cases from Britain and its former colonies to show that clinical psychoanalytic practice constitutes a productive site for novel political thought, theorization, and action. She delves into the clinical work of some of the British Psychoanalytic Society’s most influential practitioners—including Anna Freud, Melanie Klein, Wulf Sachs, D. W. Winnicott, Thomas Main, and John Bowlby—exploring how they developed distinctive and politically salient practices. Laubender argues that these figures transformed the clinic into a laboratory for reimagining race, gender, sexuality, childhood, nation, and democracy. By taking up the clinic as both a site of inquiry and realm of theoretical innovation, she traces how political concepts such as authority, reparation, colonialism, decolonization, communalism, and security at once informed and were reformed by each analyst’s work.

While psychoanalytic scholarship has typically focused on its intellectual, social, and political effects outside of the clinic, this interdisciplinary book combines history with feminist and decolonial social theory to recast the clinic as a necessarily politicized space. Challenging common assumptions that psychoanalytic practice is or should be neutral, apolitical, and objective, The Political Clinic also considers what progressive clinical praxis can offer today.

Winner, 2025 Book Prize of the American Psychoanalytic Association

For decades, psychoanalysis has provided essential concepts and methodologies for critical theory and the humanities and social sciences. But it is also, inseparably, a clinical practice and technique for treatment. In what ways is clinical practice significant for critical thought? What conceptual resources does the clinic hold for us today?

Carolyn Laubender examines cases from Britain and its former colonies to show that clinical psychoanalytic practice constitutes a productive site for novel political thought, theorization, and action. She delves into the clinical work of some of the British Psychoanalytic Society’s most influential practitioners—including Anna Freud, Melanie Klein, Wulf Sachs, D. W. Winnicott, Thomas Main, and John Bowlby—exploring how they developed distinctive and politically salient practices. Laubender argues that these figures transformed the clinic into a laboratory for reimagining race, gender, sexuality, childhood, nation, and democracy. By taking up the clinic as both a site of inquiry and realm of theoretical innovation, she traces how political concepts such as authority, reparation, colonialism, decolonization, communalism, and security at once informed and were reformed by each analyst’s work.

While psychoanalytic scholarship has typically focused on its intellectual, social, and political effects outside of the clinic, this interdisciplinary book combines history with feminist and decolonial social theory to recast the clinic as a necessarily politicized space. Challenging common assumptions that psychoanalytic practice is or should be neutral, apolitical, and objective, The Political Clinic also considers what progressive clinical praxis can offer today.

"These days, who still has a soul?" asks Julia Kristeva in this psychoanalytic exploration. Drawing on her many years of experience as a practicing psychoanalyst, Kristeva reveals to readers a new kind of patient, symptomatic of an age of political upheaval, mass mediated culture, and the dramatic overhaul of familial and sexual mores. New Maladies of the Soul poses a troubling question about the human subject in the West today: Is the psychic space that we have traditionally known disappearing?

Kristeva finds that the psychoanalytic models of Freud and Lacan need to be reread in light of this new patient, a product of the contemporary moral crisis of values resulting from a loss of ideology and a deterioration of belief. By revisiting Freud and Lacan, Kristeva offers the hope of a new psychoanalysis. Each patient, she contends, suffers from a unique malady which must be targeted. In the first half of the book, Kristeva offers a series of detailed case studies that reinforce her provocative theoretical notions. These case studies illustrate today's "new maladies"—common psychiatric disturbances as they are manifested in today's patient. Drawing on the work of the psychologist Helene Deutsch and the writer Germaine de Stael. Kristeva turns her attention to women's experiences and contributions. Delving into art, literature, autobiography, and theories of language, she continues with an exploration of cultural products ranging from the Bible to the work of Leonardo da Vinci. Kristeva offers the hope that these maladies harbor new creative potential and new hope for the soul—if we can comprehend their effect on the individual and collective experiences of our time.

Julia Kristeva is a true polymath, an intellectual of astonishingly wide range whose erudition and insight have been brought to bear on psychoanalysis, literary criticism, gender and sex, and cultural critique. Passions of Our Time showcases recent essays of Kristeva’s that demonstrate the scope of her capacious intellect, her gifts as a stylist, and the profound contribution of her thought to the challenges of the present.

The collection begins with а vivid recollection of celebrating, as a child in Bulgaria, Alphabet Day, the holiday honoring the Cyrillic letters, which proceeds outward into a contemplation of the writer as translator. Kristeva considers literature with Barthes, freedom through Rousseau, Teresa of Avila and mystical experience, Simone de Beauvoir’s dream life, and Antigone and the psychic life of women. A group of essays drawing on her psychoanalytic work delve into Freud, Lacan, maternal eroticism, and the continued importance of psychoanalysis today. In a series of striking investigations, she thinks through disability and normativity, monotheism and secularization, the need to believe and the desire to know. Calling for the courage to renew and reinvent humanism, she outlines the principles of a stance founded on the importance of respecting human life. Finally, Kristeva discusses French culture and diversity, rethinking universalism and interrogating the potential for Islam and psychoanalysis to meet, and pays homage to Beauvoir by rephrasing her dictum into the provocative “One is born woman, but I become one.”

“Be the best you can be!” Practically from the moment we are born, we are taught to optimize our lives—to devote ourselves to increasing our productivity and efficiency, which, we are told, will make us happier and more successful. The imperative of constant self-improvement, however, drains us dry even as it promises to build us up.

The Creative Self delves into the hegemony of neoliberal self-optimization and turns to psychoanalysis in search of an alternative. In paired chapters, Mari Ruti and Gail M. Newman examine the works of the psychoanalysts Marion Milner and Donald W. Winnicott. They provide deeply personal accounts of how these thinkers resonate with day-to-day life, exploring modes of selfhood that subtly but profoundly resist the lure and escape the trap of competitive individualism. Milner urges us to relinquish the ego in the face of loss and lack, and Winnicott asks us to accept the paradoxes of the self instead of demanding their resolution. Together, their insights help us flourish where neoliberal self-improvement would stifle us. Combining the intellectual, the personal, and the political from two perspectives that converge and diverge in striking ways, this book offers an antidote to transactional individualism and envisions forms of creative living beyond its confines.

“Be the best you can be!” Practically from the moment we are born, we are taught to optimize our lives—to devote ourselves to increasing our productivity and efficiency, which, we are told, will make us happier and more successful. The imperative of constant self-improvement, however, drains us dry even as it promises to build us up.

The Creative Self delves into the hegemony of neoliberal self-optimization and turns to psychoanalysis in search of an alternative. In paired chapters, Mari Ruti and Gail M. Newman examine the works of the psychoanalysts Marion Milner and Donald W. Winnicott. They provide deeply personal accounts of how these thinkers resonate with day-to-day life, exploring modes of selfhood that subtly but profoundly resist the lure and escape the trap of competitive individualism. Milner urges us to relinquish the ego in the face of loss and lack, and Winnicott asks us to accept the paradoxes of the self instead of demanding their resolution. Together, their insights help us flourish where neoliberal self-improvement would stifle us. Combining the intellectual, the personal, and the political from two perspectives that converge and diverge in striking ways, this book offers an antidote to transactional individualism and envisions forms of creative living beyond its confines.

Why are people inclined to believe misinformation? This wide-ranging and comprehensive book shines a light on how false beliefs take root and spread, exploring the cognitive, emotional, and social factors that make us all susceptible to misinformation.

Challenging approaches that focus solely on education and media literacy, Matthew Facciani emphasizes the important role identities and social ties have in the complex interplay of forces that lead people to believe things that are not true. Susceptibility to misinformation is largely shaped by social dynamics. The pressure to affirm one’s personal and group identities can leave individuals vulnerable to false beliefs. Facciani examines both offline and online connections, highlighting how social media, news media, and personal networks can promote and amplify false claims. To bring social-scientific findings to life, he shares the stories of people who fell for misinformation, with contemporary examples including the COVID-19 pandemic and antivaccine movement.

Facciani examines the effectiveness of various approaches to combating misinformation, underscoring the importance of understanding the psychological and sociological mechanisms behind its spread. He provides actionable recommendations for reducing the influence of misinformation at all levels, from having productive conversations with friends and family to rebuilding trust in institutions. Distilling the latest research accessibly and featuring compelling case studies, Misguided equips readers with practical strategies to counteract false beliefs.

Why are people inclined to believe misinformation? This wide-ranging and comprehensive book shines a light on how false beliefs take root and spread, exploring the cognitive, emotional, and social factors that make us all susceptible to misinformation.

Challenging approaches that focus solely on education and media literacy, Matthew Facciani emphasizes the important role identities and social ties have in the complex interplay of forces that lead people to believe things that are not true. Susceptibility to misinformation is largely shaped by social dynamics. The pressure to affirm one’s personal and group identities can leave individuals vulnerable to false beliefs. Facciani examines both offline and online connections, highlighting how social media, news media, and personal networks can promote and amplify false claims. To bring social-scientific findings to life, he shares the stories of people who fell for misinformation, with contemporary examples including the COVID-19 pandemic and antivaccine movement.

Facciani examines the effectiveness of various approaches to combating misinformation, underscoring the importance of understanding the psychological and sociological mechanisms behind its spread. He provides actionable recommendations for reducing the influence of misinformation at all levels, from having productive conversations with friends and family to rebuilding trust in institutions. Distilling the latest research accessibly and featuring compelling case studies, Misguided equips readers with practical strategies to counteract false beliefs.

Should we feel inadequate when we fail to be healthy, balanced, and well-adjusted? Is it realistic or even desirable to strive for such an existential equilibrium? Condemning our current cultural obsession with cheerfulness and "positive thinking," Mari Ruti calls for a resurrection of character that honors our more eccentric frequencies and argues that sometimes a tormented and anxiety-ridden life can also be rewarding.

Ruti critiques the search for personal meaning and pragmatic attempts to normalize human beings' unruly and idiosyncratic natures. Exposing the tragic banality of a happy life commonly lived, she instead emphasizes the advantages of a lopsided life rich in passion and fortitude. She also shows what matters is not our ability to evade existential uncertainty but our courage to meet adversity in such a way that we do not become irrevocably broken.

We are in danger of losing the capacity to cope with complexity, ambiguity, melancholia, disorientation, and disappointment, Ruti warns, leaving us feeling less "real" and less connected and unable to process a full range of emotions. Heeding the call of our character means acknowledging the marginalized, chaotic aspects of our being, and it is precisely these creative qualities that make us inimitable and irreplaceable.