One of the most prospective directions of study of C.G. Jung’s synchronicity phenomenon is reviewed considering the latest achievements of modern science. The attention is focused mainly on the quantum entanglement and related phenomena – quantum coherence and quantum superposition. It is shown that the quantum non-locality capable of solving the Einstein-Podolsky-Rosen paradox represents one of the most adequate physical mechanisms in terms of conformity with the Jung’s synchronicity hypothesis. An attempt is made on psychophysiological substantiation of synchronicity (...) within the context of molecular biology. An original concept is proposed, stating that biological molecules involved in cell division during mitosis and meiosis, particularly DNA may be considered material carriers of consciousness. This assumption may be formulated on the basis of phenomenology of Jung’s analytical psychology. (shrink)

Susan Neiman pointed out to this reviewer the danger that Carl Jung studies pose to contemporary scholars. It is keeping in mind Neiman's cautionary advice that this review establishes Jung's contributions to Romanticism. "[Craig] Stephenson’s analysis of Aurélia has now superseded Arthur Lovejoy’s (1873–1962) and Mario Praz’s (1896–1982) contributions to the definitions of Romanticism.".

We sley Salmon, in his influential and detailed book, Four Decades of Scientific Explanation, argues that the pragmatic approach to scientific explanation, “construed as the claim that scientific explanation can be explicated entirely in pragmatic terms” (1989, 185) is inadequate. The specific inadequacy ascribed to a pragmatic account is that objective relevance relations cannot be incorporated into such an account. Salmon relies on the arguments given in Kitcher and Salmon (1987) to ground this objection. He also suggests that Peter Railton’s (...) concepts of the ideal explanatory text and explanatory information (Railton 1981) can provide what the pragmatic approach lacks. This suggestion is not a conclusion of course; we read it as the promotion of part of a research program aimed at forging a greater consensus on scientific explanation-an admirable goal. However, we do not see the pragmatic approach as inadequate. We will show that a synthetic account inspired by Salmon’s adaptation of Railton would be equivalent to van Fraassen’s pragmatic account in three respects: accepting or rejecting requests for explanation; the practice of giving scientific explanations; and the evaluation of the goodness of explanations. We include all three under the general rubric of explanatory “practice.” Admittedly these are not the only three features by which an account of explanation might be evaluated. Roughly, we mean to show that a synthetic account cannot do a better job of accounting for the scientific practices which are of importance to the constructive empiricist, and therefore no argument can be presented to the constructive empiricist to convince her that by her own standards the synthetic account is superior. (shrink)

The accent on scientific and empirical character of alchemy, especially from the field of the history of science, promotes the idea that one can understand the cryptic and metaphorical language of alchemy mainly through the laboratory chemical practice. As a result, the tendency is to interpret the spiritual and esoteric language of alchemy, as metaphors for laboratory work and the most representative research on historiography of alchemy that point the spiritual character as being contaminated by esoteric sciences and Victorian occultism. (...) This paper is paying attention to this dichotomy by attempting to understand the exclusivist position of the position that alchemy is a proto-chemistry and to see the consequences of such an interpretation. It is reviewed one of the most representative voices that interpret alchemy as spiritual by Carl. G. Jung and Mircea Eliade, and their rejection, as it is illustrated by William R. Newman and Lawrence M. Principe, showing the boundaries of both approaches and the hazarded character of understanding alchemy merely as part of the history of chemistry. (shrink)

The subject of the article is a mass psychology of B.P. Vysheslavtsev. This is a socio-philosophical conception, which created by Vysheslavtsev through the synthesizing of German classical philosophy, neo-Kantianism, Russian religious philosophy and analytical psychology. He developed the mass psychology in close collaboration with C.G. Jung by his direct order. The mass psychology, despite the heterogeneity of its foundations, became an organic continuation of analytical psychology. Moreover, there is reason to suppose that Vysheslavtsev's socio-philosophical and religious ideas influenced all (...) of Jung’s later work. The main method used was a comparative analysis of the ideas of Vysheslavtsev and Jung, as well as a critical interpretation of the original sources, including unpublished archival materials — letters and manuscripts. The novelty lies in the fact that previously the mass psychology of Vysheslavtsev eluded the attention of researchers. This is primarily due to the inaccessibility of sources on this issue, since some of them are either not published and stored in archives, including the Bakhmeteff Archive (Columbia University in the City of New York) and C.G. Jung Papers Collection (ETH Zurich University Archive), or was published in rare foreign journals and not translated into Russian. At the same time, without these sources it is difficult to understand not only the evolution of Vysheslavtsev’s views, but also the logic and reasons for the development of Jung’s ideas from the 1940s to his death. Thus, this article is intended to partially replenish these gaps in the history of Russian and European philosophy and psychology. Предметом исследования данной статьи является созданная на основе синтеза немецкой классической философии, неокантианства, русской религиозной философии и аналитической психологии социально-философская концепция Б.П. Вышеславцева, названная им "массовая психология". Данная концепция разрабатывалась в тесном взаимодействии с К.Г. Юнгом, в том числе, по его непосредственному заказу. Массовая психология Вышеславцева, несмотря на разнородность её основ, стала органичным продолжением аналитической психологии. Более того, есть основания полагать, что социально-философские и религиозные идеи Вышеславцева оказали влияние на всё позднее творчество Юнга. В качестве основного метода использовался компаративный анализ идей Вышеславцева и Юнга, а также критическая интерпретация первоисточников, включая неопубликованные архивные материалы - письма и рукописи. Новизна заключается в том, что ранее массовая психология Вышеславцева ускользала от внимания исследователей. Обусловлено это, в первую очередь, труднодоступностью источников по данной проблеме, так как часть из них либо не опубликована и хранится в архивах, в том числе в Бахметьевском архиве Колумбийского университета (Нью-Йорк) и Архиве Юнга (Цюрих), либо была опубликована в редких иностранных изданиях и не переведена на русский язык. Вместе с тем, без данных источников трудно понять не только эволюцию взглядов Вышеславцева, итогом которой стал труд "Кризис индустриальной культуры", но также логику и причины развития представлений Юнга начиная с 1940-х годов и заканчивая его смертью. Тем самым, данная статья призвана отчасти восполнить указанные лакуны в истории русской и европейской философии и психологии. (shrink)

In this article is discussed an issue, how Nicolas von Grot’s theory of psychic energy had an influence upon theoretical basis of the analytical psychology, firstly, upon the concept of ‘libido’, which denotes a universal psychic energy. Also the author analyzes C.G. Jung’s objections against some moments of Grot’s argumentation and shows, how these objections can be eliminated through the Jung’s concept of psychoid factor’ (‘psychoid’) -/- В данной статье рассматривается влияние энергетизма Н.Я. Грота на формирование теоретического базиса (...) аналитической психологии К.Г. Юнга в части разработки последним учения об универсальной психической энергии либидо. Также анализируются возражения К.Г. Юнга против некоторых мест гротовской аргументации, и демонстрируется, каким образом эти возражения могут быть сняты посредством обращения к разработанному в поздних юнговских трудах понятию «психойдный фактор» («психойдное»). (shrink)

The world of entrepreneurship has historically been linked with taking risks and the potential for significant rewards. However, there persists a notable gender imbalance in the entrepreneurial landscape, wherein women entrepreneurs remain a minority. Women navigating the entrepreneurial path encounter distinct challenges, setting their experiences apart from their male counterparts. In Balayan, Batangas, despite strides towards gender equality, women entrepreneurs continue to face challenges in the entrepreneurial landscape. This qualitative study delves into the experiences of 10 successful female entrepreneurs who (...) met specific criteria. Accordingly, semi-structured interviews are conducted, exploring various aspects of participants' experiences and revealing their motivations, achievements, challenges, and strategies. Thematic analysis reveals the connection between familial, community-driven, and personal motivations that drive these entrepreneurs forward. Despite facing obstacles such as financial constraints and gender biases, they prioritize financial gains and personal growth. With resilience, innovation, and dedication, these women overcome challenges and achieve success, utilizing support networks and online marketing strategies to their advantage. Recommendations include empowering women in entrepreneurship, strengthening support networks, introducing tailored financial literacy programs, and advocating against gender biases. Implement skill development initiatives and provide specialized education in online marketing. Engage in policy advocacy, celebrate success stories, and continuously research challenges and successes. Foster collaborative partnerships between businesses, educational institutions, and communities, and advocate for increased funding opportunities for sustainable growth. This research emphasizes the strength and capabilities of women entrepreneurs in Balayan, Batangas, affirming that "pink doesn't mean weak.". (shrink)

This study sought to investigate the Human Resource and Management (HRM) Program of a preschool hereinafter referred to as the Early Years Learning Center (EYLC) in Mandaluyong City for purposes of this research study. This is a qualitative case study that delved particularly into the issue of employee retention, especially of seasoned teachers and staff of the subject learning center. It used the interview method to generate an in-depth analysis as it revisited its HRM Program. To triangulate the data gathered, (...) documents from websites and social media as well as artifacts were also utilized. There is a dearth of research on the Human Resource and Management Program in preschool education. Most studies are from India and China. In terms of the HRM Program in education, SWOT analysis was frequently used to help improve the program. There were negligible sources that used the balanced scorecard at the preschool level. Hence, a combination of the SWOT analysis and the Balanced Scorecard method were utilized - the SWOT Analysis to determine the problems the learning center faces vis-à-vis its HRM Program, and the balanced scorecard in the search for a solution or strategy to help solve the problem. Based on the study, these combined tools proved to be effective in revisiting the HRM Program of schools. After interviewing the Directress of EYLC, findings disclosed that to be able to improve the retention of employees in the learning center, the focus should be given to the hiring policies and procedures keeping in mind the job security of its targeted employees. This brings forward concerns over advertising schemes utilizing different venues and platforms as well as issues involving the provision of seasoned employees with a retirement package, comprehensive Health Management Organization (HMO), and a continuing professional development program. (shrink)

This study aims to show a similarity of Kant’s and Jung’s approaches to an issue of the possibility of scientific psychology, hence to explicate what they thought about the future of psychology. Therefore, the article contains heuristic material, which can contribute in a resolving of such methodological task as searching of promising directions to improve philosophical and scientific psychology. To achieve the aim the author attempts to clarify an entity of Kant’s and Jung’s objections against even the possibility (...) of scientific psychology and to find out ways to overcome those objections in Kant’s and Jung’s works. The main methods were explication, reconstruction and comparative analysis of Kant’s and Jung’s views. As a result it was found, that Kant and Jung allocated one and the same obstacles, which, on their opinion, prevent psychology to become a science in the strict sense. They are: 1) coincidence of subject and object in psychology; 2) impossibility to apply quantitative mathematic methods in psychology; 3) pendency of the issue of psychophysical parallelism. However, Kant and Jung indicated ways to resolve formulated by them fundamental difficulties. All those ways lay through the searching a principle of interaction and connection between the psychic and the physical. (shrink)

We develop a Priestley-style duality theory for different classes of algebras having a bilattice reduct. A similar investigation has already been realized by B. Mobasher, D. Pigozzi, G. Slutzki and G. Voutsadakis, but only from an abstract category-theoretic point of view. In the present work we are instead interested in a concrete study of the topological spaces that correspond to bilattices and some related algebras that are obtained through expansions of the algebraic language.

According to one large family of views, scientific explanations explain a phenomenon (such as an event or a regularity) by subsuming it under a general representation, model, prototype, or schema (see Bechtel, W., & Abrahamsen, A. (2005). Explanation: A mechanist alternative. Studies in History and Philosophy of Biological and Biomedical Sciences, 36(2), 421–441; Churchland, P. M. (1989). A neurocomputational perspective: The nature of mind and the structure of science. Cambridge: MIT Press; Darden (2006); Hempel, C. G. (1965). Aspects of scientific (...) explanation. In C. G. Hempel (Ed.), Aspects of scientific explanation (pp. 331–496). New York: Free Press; Kitcher (1989); Machamer, P., Darden, L., & Craver, C. F. (2000). Thinking about mechanisms. Philosophy of Science, 67(1), 1–25). My concern is with the minimal suggestion that an adequate philosophical theory of scientific explanation can limit its attention to the format or structure with which theories are represented. The representational subsumption view is a plausible hypothesis about the psychology of understanding. It is also a plausible claim about how scientists present their knowledge to the world. However, one cannot address the central questions for a philosophical theory of scientific explanation without turning one’s attention from the structure of representations to the basic commitments about the worldly structures that plausibly count as explanatory. A philosophical theory of scientific explanation should achieve two goals. The first is explanatory demarcation. It should show how explanation relates with other scientific achievements, such as control, description, measurement, prediction, and taxonomy. The second is explanatory normativity. It should say when putative explanations succeed and fail. One cannot achieve these goals without undertaking commitments about the kinds of ontic structures that plausibly count as explanatory. Representations convey explanatory information about a phenomenon when and only when they describe the ontic explanations for those phenomena. (shrink)

Contemporary discussions of egalitarian justice have often focused on the issue of expensive taste. G.A. Cohen has recently abandoned the view that all chosen disadvantages are non-compensable, now maintaining that chosen expensive judgmental tastes—those endorsed by valuational judgment—are compensable as it is unreasonable to expect persons not to develop them. But chosen expensive brute taste—the main type of non-compensable expensive taste on the new scheme—cannot be described in such a way that there is a normative difference between it and chosen (...) expensive judgmental taste. As there are related problems with denying compensation for the other kind of expensive taste that might remain non-compensable, Cohen's position on taste appears to be either implausible or virtually indistinguishable from that of equality of welfare. However, compensation for valuational judgment-based expensive taste might be justified on grounds of responsibility. (shrink)

This introductory chapter provides an overview of the recent debate about responsibility and distributive justice. It traces the recent philosophical focus on distributive justice to John Rawls and examines two arguments in his work which might be taken to contain the seeds of the focus on responsibility in later theories of distributive justice. It examines Ronald Dworkin's ‘equality of resources’, the ‘luck egalitarianism’ of Richard Arneson and G. A. Cohen, as well as the criticisms of their work put forward by (...) Elizabeth Anderson, Marc Fleurbaey, Susan Hurley, and Jonathan Wolff. Key concepts such as responsibility (individual and collective), luck (thin and thick; brute and option), control, desert, and equality of opportunity are delineated, and the implementation of responsibility-sensitive accounts of justice is considered. The chapters of this book are positioned in relation to the wider literature on responsibility and distributive justice, and a brief outline of the chapters is provided. (shrink)

ABSTRACT: This paper develops an account of what it is for a proposition to be self- evident to someone, based on the idea that certain propositions are such that to fully understand them is to believe them. It argues that when a proposition p is self-evident to one, one has non-inferential a priori justification for believing that p and, a welcome feature, a justification that does not involve exercising any special sort of intuitive faculty; if, in addition, it is true (...) that p and there exists no reason to believe that the proposition that p is incoherent, then one knows a priori that p. The paper argues that certain deeply contingent truths, e.g., the truth that I would now express by saying “I exist”, can be self-evident to, and thus known a priori by, the person they are about at the time they are about; but, since they cannot be known a priori, or even expressed, by anyone else or at any other time, they should not count as a priori truths. (shrink)

How micro- and macroevolutionary evolutionary processes produce phenotypic change is without question one of the most intriguing and perplexing issues facing evolutionary biologists. We believe that roadblocks to progress lie A) in the underestimation of the role of the environment, and in particular, that of the interaction of genotypes with environmental factors, and B) in the continuing lack of incorporation of development into the evolutionary synthesis. We propose the integration of genetic, environmental and developmental perspectives on the evolution of the (...) phenotype in the form of the concept of the developmental reaction norm (DRN) The DRN represents the set of multivariate ontogenies that can be produced by a single genotype when it is exposed to environmental variation. It encompasses: 1) the processes that alter the phenotype throughout the ontogenetic trajectory, 2) the recognition that different aspects of the phenotype are (and must be) correlated and 3) the ability of a genotype to produce phenotypes in different environments. This perspective necessitates the explicit study of character expression during development, the evaluation of associations between pairs or groups of characters (e.g., multivariate allometries), and the exploration of reaction norms and phenotypic plasticity. We explicitly extend the concept of the DRN to encompass adjustments made in response to changes in the internal environment as well. Thus, ‘typical’ developmental sequences (e.g., cell fate determination) and plastic responses are simply manifestations of different scales of ‘environmental’ effects along a continuum. We present: (1) a brief conceptual review of three fundamental aspects of the generation and evolution of phenotypes: the changes in the trajectories describing growth and differentiation (ontogeny), the multivariate relationships among characters (allometry), and the effect of the environment (plasticity); (2) a discussion of how these components are merged in the concept of the developmental reaction norm; and (3) a reaction norm perspective of major determinants of phenotypes: epigenesis, selection and constraint. (shrink)

In this pages the author suggests a spiritual interpretation of Jungian epistemology as a way towards authenticity. He also argues that Martin Heidegger's philosophy and panpsychism can confirm the possibility offered by Jung - with his alchemical - archetypical description of human nature - to achieve a deeper and more authentic awareness of our existence.

I argue that Carl Jung's theory of archetypes is incompatible with the darwinian theory of evolution.

Introduction - From the Illiad to the Studies on Hysteria: A chronology of the discovery of the unconscious mind - Freud's theories of the unconscious mind - Jung's collective unconscious - Lacan's linguistic paradigm.

Researchers often talk about a powerful heuristic potential of the Kantian heritage, but sometimes they do not show concrete examples in defense of this opinion outside Kantianism and Neo- Kantianism. This article contains an attempt to demonstrate that on the example of how efficiently C.G. Jung used Kant’s ideas to construct the theoretical basis of analytical psychology in general and his conception of archetypes in particular, we can see the urgency of Kant’s heritage not only for his direct spiritual (...) successors. In addition the question is discussed: why did Jung claim that epistemologically he took his stand on Kant? (shrink)

In the following paper I will argue that there are interesting connections between the founder of analytical psychology, Carl Gustav Jung, and the school of existentialism. Analytical psychology and existentialism share almost the same Zeitgeist (becoming influential between the 1930’s and 1960’s) and are both interested in the concept of individuality. I would like to follow the liaison between Jung and existentialism regarding authenticity and death. First of all, the concept of authenticity deserves extensive treatment. Heidegger’s das (...) Man and Sartre’s mauvaise foi have an interesting companion in Jung’s notion of the persona, the psychological concept of “the mask”. Second of all, existentialist authenticity can be compared to the Jungian integration of the shadow. Moreover, the concept of death (Heidegger’s Sein-zum-Tode) can be compared with Jung’s understanding of death from The Red Book. (shrink)

Psychoanalytic self-psychology as outlined by such depth psychologists as Jung, Fordham, Winnicott and Kohut provide a framework for conceptualizing a relationship of complementarity between psychic and immune defence as well as loss of bodily and self integration in disease. Physicist Erwin Schrödinger’s thesis that the so-called “arrow of time” does not necessarily deal a mortal blow to its creator is reminiscent of the concept of timeless dimensions of the unconscious mind and the Self in Analytical Psychology, manifest for instance, (...) in dream content and archetypal symbols. These notions are not only consistent with the concepts of timelessness and meaningful coincidence (synchronicity) in psychoanalysis. They are also implicitly spiritual with intimations of a numinous dimension of the evolutionary process in which humanity participates. This includes the idea that an evolving God becomes conscious through and is completed by humankind in a process (Incarnational) theology which regards the numinous as both immanent and transcendent. And concepts of mind which transcend the individual in a transpersonal sense. The treatment of the psychophysical problem by depth psychologist Carl Jung and physicist Wolfgang Pauli with their notion of the unconscious archetypes as timeless, cosmic ordering and regulating principles creating a bridge between mind and matter in a relationship of complementarity is compatible with such a perspective on the numinous which might in turn be useful for contemporary theology and spirituality. (shrink)

The thesis of the paper maintains it is impossible to disregard a change in the statue of analytical psychology involving the notion of psychoid and its correlation to quantum physics, being psyche not separable from matter. This change finds its most accomplished and impressive epicentre in C.G. Jung and W. Pauli’s theory of synchronicity, in which the Jungian Self becomes the psyche’s quantum psychoid regulatory center, in a Spiritual sense.

Bu kitap, Carl Schmitt'in demokrasi ve diktatörlük üzerine düşüncelerini politik felsefenin sorgu sahasında ele almayı amaçlayarak Schmitt'i kendi döneminin polemikleri arasında konumlandırmaktadır. Bu amaçla Weimar dönemi hukukçuları üzerinde önemli etkisi olan Carl Friedrich Wilhelm von Gerber ve Paul Laband'ın anayasa düşünceleri ekseninde Alman İmparatorluğu'nun hukuk mirası incelenmiştir. Weimar Cumhuriyeti'nin krizlerle şekillenen politik atmosferi, politik felsefe açısından verimli tartışmaların ortaya çıkmasını sağlamıştır. Bu tartışmaların izi; dönemin hukukçularından Gerhard Anschütz, Richard Thoma, Georg Jellinek, Hans Kelsen ve Hermann Heller'ın demokrasi ve (...) diktatörlük tartışmasına kaynaklık eden düşünceleri üzerinden sürülmüştür. Schmitt, çoğunluğu 1920'li yıllara denk gelen anayasa hukuku çalışmaları ile Weimar dönemi hukuk tartışmaları arasında belirleyici bir yerde durmaktadır. Schmitt ile anayasanın koruyuculuğu ve parlamentarizm hakkında polemiğe giren düşünürler, kitabın ayrı bir bölümünün konusunu oluşturmaktadır. Politik felsefenin güncel bir uğrağı olmayı sürdüren Schmitt'in demokrasi ve diktatörlük üzerine düşünceleri, çağdaş dünyanın karşı karşıya kaldığı demokrasi sorunlarının derinleştirilmesinde verimli bir kaynaktır. Bu kitabın amaçları arasında, kendi tarihsel bağlamı içerisinde Schmitt'in devlet düşüncesinin spesifik bir incelemesini yapmanın yanında, kendisini diktatörlüğün karşısında konumlandıran liberal demokrasi anlayışını tartışmaya açmak da bulunmaktadır. (shrink)

After coining the term “philopsychy” to describe a “soul-loving” approach to philosophical practice, especially when it welcomes a creative synthesis of philosophy and psychology, this article identifies a system of geometrical figures (or “maps”) that can be used to stimulate reflection on various types of perspectival differences. The maps are part of the author’s previously established mapping methodology, known as the Geometry of Logic. As an illustration of how philosophy can influence the development of psychology, Immanuel Kant’s table of twelve (...) categories and Carl Jung’s theory of psychological types are shown to share a common logical structure. Just as Kant proposes four basic categories, each expressed in terms of three subordinate categories, Jung proposes four basic personality functions, each having three possible manifestations. The concluding section presents four scenarios illustrating how such maps can be used in philosophical counseling sessions to stimulate philopsychic insight. (shrink)

The article discusses some facts of C. G. Jung's direct appeal to the ideas of I. Kant. The main part of the article is preceded by statistical data on the mention of various philosophers in the Collected Works of Jung. It is not surprising that Kant leads in the number of links to his ideas or personality in Jung’s heritage. Then I show examples of the mention of Kant in Jung’s correspondence, which allow understand the fundamental (...) philosophical background of analytical psychology better. For this purpose in particular I give excerpts from which it becomes clear that the creator of the analytical psychology, unlike his predecessor C. G. Carus, never hypostasized the collective unconscious, because Jung believed that this is a thing in itself. Also by correspondence it is clear that Jung grasped Kant’s criticism of the rational proofs of existence of God well. Then I point out how apriorism is manifested in analytical psychology. Also I explain briefly how to understand that archetypes and instincts are necessary a priori conditions for the formation of psychic experience. In conclusion, the reasons are given for which Kant and Jung rejected the fundamental possibility of the existence of psychology in the status of strict science. -/- В статье рассматриваются некоторые факты прямого обращения К. Г. Юнга к идеям И. Канта. Основная часть статьи предваряется статистическими данными по упоминанию различных философов в 20-томном академическом собрании сочинений Юнга. Совершенно не удивительно, что по количеству ссылок лидирует Кант. Далее приводятся конкретные примеры упоминания родоначальника немецкой классической философии в переписке Юнга, что позволяет лучше понять фундаментальную философскую подоплёку аналитической психологии. Так, приводятся отрывки, из которых становится ясно, что создатель аналитической психологии, в отличие от своего предшественника К. Г. Каруса, никогда не гипостазировал коллективное бессознательное, считая, что это вещь в себе. Также по переписке видно, что Юнг усвоил произведённую Кантом критику доказательств бытия Божия. Затем в статье указывается, каким образом в аналитической психологии проявляется априоризм. Кратко объясняется, как следует понимать то, что архетипы и инстинкты являются необходимыми априорными условиями формирования психического опыта. В заключение приводятся основания, по которым Кант и Юнг отвергали принципиальную возможность существования психологии в статусе строгой науки, и которые до сих пор не преодолены. (shrink)

This volume aims to develop a philosophical diagnostic of the present, focussing on contemporary technoscience. psychoanalysis submits contemporary technoscientific discourse to a symptomatic reading, analysing it with evenly-poised attention and from an oblique perspective. Psychoanalysis is not primarily interested in protons, genes or galaxies, but rather in the ways in which they are disclosed and discussed, focussing on the symptomatic terms, the metaphors and paradoxes at work in technoscientific discourse. This monograph presents a psychoanalytical assessment of technoscience. The first four (...) chapters provide a short introduction into the psychoanalysis of technoscience, its basic concepts and methods, as developed Sigmund Freud, Carl Gustav Jung, Gaston Bachelard and Jacques Lacan. In subsequent chapters, this approach is fleshed out with the help of case histories (palaeoanthropology, classical conditioning and virology). Psychoanalysis reveals that, rather than by disinterested curiosity, technoscience is driven by desire, resistance and the will to control. Moreover, the focus is on primal scenes, such as Dubois’ quixotic quest for the missing link and Pavlov’s discovery of the conditioned reflex. In addition, psychoanalysis opts for triangulation: understanding technoscientific research by comparing it to “different scenes”: to genres of the imagination, notably novels, so that, in this volume, the discovery of a Homo erectus skull by Dubois is compared to missing link novels by Jules Verne and Jack London (dating from the same period), Pavlov’s discovery of the conditioned reflex is compared with B.F. Skinner’s novel Walden Two and virology as a research field is considered through the lens of viral fiction. (shrink)

As an alternative for causality – which modern science found to be rather construed than objective – Jung developed his idea of synchronicity according to the demands of a modern scientific approach of nature. As I will show in the following paper, even if he promised a complementary principle of explanation, he ended by offering a principle of reality. His attempt gave birth to a pretty vast literature that links Jung’s synchronicity to Bohr’s complementarity. I will show that (...) such a connection, although not entirely groundless, should be treated with caution as long as the two approaches of reality are on completely different bases. Keywords: Jung, Bohr, causality, the measurement problem, quantum epistemology. (shrink)

This article considers distinct ways of understanding the world, referred to in psychology as Functions of Consciousness or as Cognitive Modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung's Simile of the Spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map (...) between cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an Hexagon of Opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

This article considers distinct ways of understanding the world, referred to in psychology as functions of consciousness or as cognitive modes, having as the scope of interest epistemology and natural sciences. Inspired by C.G. Jung’s simile of the spectrum, we consider three basic cognitive modes associated to: (R) embodied instinct, experience, and action; (G) reality perception and learning; and (B) concept abstraction, rational thinking, and language. RGB stand for the primary colors: red, green, and blue. Accordingly, a conceptual map (...) between cognitive modes and primary and secondary colors is built based on the physics and physiology of color perception and epistemological characteristics of the aforementioned cognitive modes, leading to logical relations structured as an hexagon of opposition. Finally, this model of cognitive modes is applied to the analysis and interpretation of some important episodes in the historical development of physics and technology. (shrink)

The article is devoted to an objective assessment of the role of Sabina Spielrein – one of the Russian pioneers of psychoanalysis – in the forming of theoretical basis of analytical psychology. A bibliographic review precedes the main part, in order to show the prevailing bias towards the consideration of personal life and the subjective features of Spielrein’s creativity, and not her ideas. In the first part the author briefly considers Spielrein’s contribution to the empirical justification and further development of (...) the complex theory and shows how her ideas are related to Jung's representations on the phylogenesis and ontogenesis of the psyche as a result of complex building-up and about the psychogenesis of schizophrenia. In particular, it is noted that Spielrein is the first one who clearly formulate a hypothesis, according to which our psyche a priori does not constitute anything integral, but is a combination of many complexes. In the second part the author focuses on the concept of speciespsyche, which anticipates the concept of collective unconscious. He draws parallels between the ideas of Spielrein and Jung on the role of collective unconscious contents of the psyche in shaping the individual's current psychic experience. In particular, the author focuses on the idea that every experience is always both conscious and unconscious, and if it does not superimpose the entire history of similar experiences inherited from the ancestors then it does not reach the needed level of intensity. In the same part the author points out three factors that do not allow us to assert with complete confidence that the concept of species-psyche is the exclusive merit of Spielrein, even though she published her ideas before Jung. The third part gives an assessment of the contribution of Spielrein to the development of Jung’s and Freud’s views on the destruction. The author points out the two main sources of Spielrein’s reflection on the destruction nature. The first is the ideas of the Russian biologist I.I. Mechnikov concerning the instinct of normal death. The second is Jung's ideas about the ambivalent nature of the libido. The author also demonstrates the close connection between the notion of species-psyche and the concept of destruction. Then a distinction is made between the simple static instinct of self-preservation and the ambivalent dynamic instinct of preservation of the species. In addition, the author compares Spielrein’s and Jung’s views on the essence of the destruction with the views of Freud. For this purpose a distinction is made between the death instinct as a positive drive for transformation through the destruction and the death instinct as the drive to completely destruction or stop of all processes. Дается оценка роли С.Н. Шпильрейн в формировании теоретического базиса аналитической психологии. Демонстрируется значимость ее научного вклада в развитие представлений К.Г. Юнга о комплексе, фило- и онтогенезе психики, психогенезе шизофрении, коллективном бессознательном и деструкции. Особый акцент делается на последние два момента. Кроме того, выявляются некоторые различия в понимании сущности феномена деструкции С.Н. Шпильрейн, К.Г. Юнгом и З. Фрейдом. (shrink)

Ο Νίτσε – αλλά και πιο πριν ο Σπινόζα και ο σύγχρονός του Σοπενάουερ -ηταν αυτός που συνόψισε την κληρονομιά της κρίσιμης φιλοσοφίας του 18ου αιώνα δείχνοντας στο έργο του το μέλλον της ψυχολογίας βάθους του εικοστού αιώνα. Από τότε το ασυνείδητο μέρος της ψυχής ασκεί αποφασιστική επιρροή στην ανθρώπινη αντίληψη, αυτή η ιδέα όμως εξελίχθηκε σε μεγάλο βαθμό στη δυτική σκέψη με τον Φρόυντ που την εισήγαγε στο στερέωμα της σύγχρονης πνευματικής ανησυχίας. Ήδη, από τις εισαγωγικές του διαλέξεις ο (...) Φρόυντ, θεωρούσε ότι η ψυχανάλυση αντιπροσώπευε το τρίτο χτύπημα στην παιδική αφέλεια του ανθρώπου, το πρώτο ήταν η θεωρία του Κοπέρνικου για το ηλιοκεντρικό σύστημα και η δεύτερη ήταν η θεωρία της εξέλιξης του Δαρβίνου. Η ψυχανάλυση αποκάλυψε ότι όχι μόνο η Γη δεν είναι το κέντρο του σύμπαντος, όχι μόνο ο άνθρωπος δεν είναι το προνομιούχο επίκεντρο της κοσμικής δημιουργίας, αλλά ακόμη και ο ανθρώπινος νους και το ενσυνείδητο εγώ, η πολύτιμη αίσθηση της ύπαρξης ενός λογικού εαυτού, είναι μόνο μια πρόσφατη και επισφαλής ανάπτυξη από την αρχέγονη ταυτότητα της φύσης, και το ανθρώπινο εγώ δεν είναι καθόλου κύριος του σπιτιού του, αντίθετα είναι ενεργούμενο μη συνειδητών ενορμήσεων και παθών. -/- -/- Και πάλι, όπως ο Κοπέρνικος και όπως ο Καντ, αλλά σε ένα εντελώς νέο επίπεδο, ο Φρόυντ έφερε τη θεμελιώδη αναγνώριση ότι αυτό που αποκαλούμε ‘’πραγματικότητα’’ του ‘’αντικειμενικού κόσμου’’ διαμορφώνεται συμβολικά, εν πολλοίς από τις ασυνείδητες δυνάμεις που υποκινούν τον ψυχισμό του υποκειμένου, αυτό συνέβαλλε περαιτέρω στην αποδυνάμωση του ανθρώπινου ναρκισσισμού, αλλά και στη σχετικοποίηση της αλήθειας και στην απομυθοποίηση του γνωστικού εγχειρήματος.. Αλλά ενώ ήταν ο Φρόυντ που ανασήκωσε το πέπλο των ψευδαισθήσεων και των αυταπατών, ο Jung ήταν εκείνος που ανέλαβε να διερευνήσει πιο συστηματικά τις φιλοσοφικές συνέπειες των ανακαλύψεων της δομικής ψυχολογίας. Εν μέρει αυτό συνέβη επειδή ο Jung είχε μελετήσει την κριτική φιλοσοφία του Κάντ, την οποία θεωρούσε ότι ήταν η μητέρα της σύγχρονης ψυχολογίας, ήταν ενημερωμένος για την επιστημολογικές επισημάνσεις που είχε διατυπώσει ο Carl Popper και βέβαια λόγω της πνευματικής του ιδιοσυγκρασίας ήταν αποστασιοποιημένος από τον επιστημονισμό-θετικισμό που ελλόχευε στη σκέψη του Φρόϋντ. -/- -/- -/- ΑΡΧΕΤΥΠΑ ΚΑΙ ΕΞΕΛΙΞΗ -/- -/- Ο Φρόυντ, τόσο στο Τοτέμ και Ταμπού, όσο και στο Μωυσής και μονοθεϊσμός, επικαλείται σαφώς την έννοια μιας συλλογικής κληρονομιάς αρχέγονων αναμνήσεων. Έκανε λόγο για μεταφορά αρχετυπικών εμπειριών και τραυμάτων μέσω του ασυνειδήτου του ανθρώπινου είδους. Η ίδια ιδέα των κληρονομικών ή φυλετικών αρχέτυπων αναμνήσεων, υπονοείται στην μεταψυχολογία του Πέραν της αρχής της ηδονής, όπου μιλάει για τον Οιδίποδα, για το μύθο του φόνου στην πρωτόγονη ορδή, προβαίνει στην αναλυτική διάκριση της ψυχικής δομής σε Υπερ-Εγώ Εγώ και Αυτό, διερευνά την αντινομική φύση των θεμελιωδών ενορμήσεων του Έρωτα και του Θανάτου, με άλλα λόγια είχε δεχτεί δηλαδή τα ένστικτα ως ουσιαστικά αρχέτυπα. Αλλά οι αναγωγιστικές του υποθέσεις και ο επιστημονισμός-θετικισμός που διαπερνούσε το έργο του, περιόρισαν δραστικά την έρευνα των αρχετύπων και του συλλογικού ασυνειδήτου. Άλλωστε, όπως ο ίδιος ο Φρόυντ αναγνώριζε, επρόκειτο για μυθολογικές κατασκευές, για δραματουργικές μεταφορές και εικονιστικές αλληγορίες, εξίσου ζωτικές για την κατανόηση του ανθρώπινου δράματος όσο και η αγνωστικιστική-επιστημονική κοσμοθεωρία του. -/- Η ιδέα, λοιπόν, του συλλογικού ασυνειδήτου, όπου το ψυχικό υλικό και οι αρχέτυπες εικόνες, όπως τα όνειρα, οι αναμνήσεις, οι σπερματικές εικόνες, ενσωματώνονται και μεταφέρονται από γενιά σε γενιά διαμέσου των χιλιετιών είναι γνώρισμα που χαρακτηρίζει τόσο τη σκέψη του Φρόυντ όσο και του Jung. Η διαφορά έγκειται στο γεγονός ότι η φροϋδική ψυχανάλυση σκόπευε να απαλλάξει την ανθρώπινη ψυχή από την παιδικότητα των μεταφυσικών δοξασιών, αντίθετα η ψυχολογία του Jung αντλούσε στοιχεία από τη θρησκευτική εμπειρία για πολλές από τις βασικές της κατηγορίες και έβλεπε τη θρησκεία ως αναγκαίο εξελικτικό παράγοντα στην ιστορία και στην υγεία της ανθρώπινης ψυχής. Έτσι, η σύγκρουση Φρόυντ και Jung, πέραν από τις διαφορετικότητα των ιδιοσυγκρασιών, μπορούμε να πούμε ότι ήταν μια επιστημολογική διαμάχη ανάμεσα στον αγνωστικισμό και την υπερβατική πίστη, σ΄ένα βαθύτερο επίπεδο μια μονομαχία ανάμεσα σε μια νέα μυθολογία, υποκατάστατο πίστης και σε μυθολογικό σύστημα που ήθελε να επαναφέρει τους αρχαίους θεούς. Ο Φρόυντ επιχείρησε να ξορκίσει τους πανάρχαιους μύθους του ανορθολογισμού και της πίστης στο υπερφυσικό και ο Jung επιχείρησε να αποκαταστήσει την παλιά λατρεία και τον ιερό μύθο, την ‘’ομορφιά και τον σκοπό της αρχαίας θρησκείας’’, όπως υποστήριζε ο ίδιος. Ο Φρόυντ γνήσιο τέκνο του ουμανιστικού ανθρωπισμού πίστευε στο διαφωτισμό του Λόγου και της επιστήμης, παρά το γεγονός ότι θεωρούσε ότι και αυτή η συμβολική μορφή συνιστά εκλογίκευση και εξειδανίκευση, αλλά επέμενε ότι ήταν η μόνη συμβολική μορφή η οποία αυτοελέγχεται και αυτοδιορθώνεται, δηλαδή δεν είναι δογματικό και αυταρχικό γνωστικό σύστημα. Ο Jung, από την άλλη πλευρά, διαβλέπει το υπαρξιακό κενό που επιφέρει η απομάγευση του τεχνικο-επιστημονικού κόσμου στη σύγχρονη ψυχή και πασχίζει να διασώσει τη μαγεία, επαναφέροντας τη μεταφυσικό στοιχείο και τη θρησκευτική ιερότητα της ζωής, όπως αυτή εκφραζόταν στους αρχαίους μύθους. -/- Όλοι οι παραπάνω λόγοι, μεταφυσικοί, ψυχολογικοί, κοινωνιολογικοί και βιογραφικοί, οι οποίοι διαφοροποιούν τον Φρόυντ από τον Jung, μπορούν να συνοψιστούν στη διαφορετική αντίληψη όσον αφορά τον χρόνο. Ο Φρόυντ είχε, κυρίως, μια γραμμική θεώρηση του χρόνου, αναγνώριζε και αποδεχόταν την οριστική και αμετάκλητη θνητότητα του ανθρώπου και το πεπερασμένο των δυνατοτήτων του και πάσχιζε να τον συμφιλιώσει με την αναπόφευκτη εντροπία της δημιουργίας, η οποία θα επαναφέρει τον άνθρωπο στη φυσική κατάσταση της ανόργανης ύλης. Σ΄αυτή την κατάσταση, τη φυσική κατάσταση της ανόργανης ύλης, θα συναντήσει ξανά τη γαλήνη και την ανάπαυση, αυτό το ον, που όσο ζει, δεν εξισορροπεί τη σχέση του με το περιβάλλον, βρίσκεται σε μια κατάσταση μη-ισορροπίας, ασυμμετρίας, κατάσταση που δημιουργεί την επίγνωση του χρόνου, του εγώ-εαυτού και του επικείμενου θανάτου. Το βέλος του χρόνου καθορίζεται από την αυξανόμενη εντροπία, δηλαδή από την κατεύθυνση που αυθόρμητα ακολουθεί ένα σύστημα προσπαθώντας να ισορροπήσει. Το γεγονός ότι ο άνθρωπος νοιώθει ‘’αταίριαστος’’, σε σχέση με το περιβάλλον του, αποτελεί από τη μια το ελατήριο της εξέλιξης και της δημιουργικής αλλαγής του, αλλά από την άλλη βιώνει άφατο πόνο και διχασμούς οδυνηρούς. -/- Ο Jung, είχε, κυρίως, μια κυκλική θεώρηση του χρόνου, είχε ως όραμά του την Ονειρική εποχή των αρχαϊκών εποχών, όπου η φυσική αντιστοιχία του ανθρώπου με τους κύκλους της ζωής – ενσωματωμένη μέσα στη βαθιά ριζωμένη πίστη της μετενσάρκωσης και της ανάστασης-αναγέννησης- καθησύχαζε και κατεύναζε το φόβο του θανάτου. Ο υποσυνείδητος φόβος του θανάτου, αναιρείτο από την αναζωογονητική υπόσχεση του κυκλικού χρόνου, σ΄αυτή την προ-προσωπική κατάσταση του όντος, σύμφωνα με την αφήγηση του Jung, το πλάσμα εκείνο ταίριαζε με το περιβάλλον του και δεν είχε κανένα λόγο να αλλάξει, βρισκόταν σε μια άχρονη κατάσταση ύπαρξης. -/- Εξελικτική ιστορία ή αδιαφοροποίητη επανάληψη του Ίδιου αρχετυπικού κοσμικού προτύπου; Χρόνος ή Άχρονο, Ύλη ή Πνεύμα, Πολιτισμός ή Φύση, αυτές είναι μερικές από τις διαφοροποιήσεις ή και αντιθέσεις που αντιπαραθέτουν τη Φρουδική επιστημολογία με τη Γιουγκιανή και βέβαια ταλαιπωρούν συνολικά τη μεταφυσική, δηλαδή, τη φιλοσοφική ιστορία. Αν δεχτούμε την κυκλική περιστροφή των αρχετυπικών δομών, τότε αποδεχόμαστε τη μεταφυσική της αναγκαιότητας ενός αυτόνομου μοτίβου που επαναλαβάνεται αέναα και δεν γνωρίζει διαφοροποίηση, δηλαδή αποδεχόμαστε μια μεταφυσική της ουσίας ή αλλιώς μια πάγια και αμετάβλητη ανθρώπινη φύση. Αυτό συνδηλώνει μια οντολογία του άχρονου και αιώνιου κόσμου που επαναλαβάνεται αέναα. Από την άλλη, αν δεχτούμε τη γραμμική αντίληψη της εξελικτικής ιστορίας της φύσης, αναγνωρίζουμε συνεχείς διαφοροποιήσεις και αλλαγές που δεν έχουν σχέση με κληρονομημένες διαχρονικές μορφές και μοτίβα συμπεριφοράς της ανθρώπινης εμπειρίας, αυτό σημαίνει ότι αποδεχόμαστε το αέναο γίγνεσθαι της δημιουργίας. -/- Από τη μια η δομή που επαναλαμβάνεται και από την άλλη μια δομή, ανοιχτή και σε διαδικασία δόμησης. Θα λέγαμε ότι οι αρχετυπικές δομές των αμετάβλητων στοιχείων και η εξελικτική φυσική ιστορία των μεταβλητών, συνυπάρχουν, συν-διαμορφώνονται και συν-μεταβάλλονται. Τα αρχέτυπα ως καλούπι μορφοποιούν τις εμπειρίες που μεταβάλλονται και οι εμπειρίες μορφοποιούν το καλούπι που μεταβάλλεται –δίχως καλούπι και εμπειρίες να ταυτίζονται ή να διακρίνονται-, σαν ένα κύκλωμα ανάδρασης που μεταβολίζει τα αντίθετα, τα αναιρεί και τα εγγράφει στον σφαιρικό χωροχρόνο που μεταμορφώνεται απροσδιόριστα. Ενδεχομένως, να μπορούμε να αναγνωρίσουμε έναν συνολικό αρχέτυπο ρυθμό στην κοσμική εξέλιξη της συνείδησης, ξεκινώντας από μια αρχέγονη αδιαφοροποίητη ενότητα, μια συγχωνευτική και συμβιωτική κατάσταση, οδεύουν σε μια σταθερή μετακίνηση προς διαφοροποίηση, σταδιακή ενδυνάμωση της αυτόνομης ανθρώπινης διάνοιας, την αργή σφυρηλάτηση του υποκειμενικού εαυτού που τη συνοδεύει η απογοήτευση για την έλλειψη σύνδεσης με τον κόσμο, την απόσυρση στο ασυνείδητο, την οικουμενική αποξένωση, τη ριζική αποδόμηση και, τέλος, ίσως, την ανάδυση μιας συμμετοχικής συνείδησης ​​που επανασυνδέεται με το συμπαντικό, με την πλήρη σημασία του όρου. -/- -/- Ο ΑΟΡΑΤΟΣ ΡΥΘΜΟΣ -/- Μια ριζική προσέγγιση δεν βλέπει αυτές τις δυνάμεις –τα αρχετυπικά μοτίβα και τις εξελικτικές μεταβολές-, ούτε ως ανταγωνιστικές, ούτε ως συμπληρωματικές, ούτε και τις συνθέτει σε μια αδιαφοροποίητη ενότητα. Αυτό που παρουσιάζεται υπό την όψη της δυαδικότητας κυριαρχείται από έναν ενιαίο και πολλαπλασιαζόμενο ρυθμό: οι δύο εκδηλώσεις ούτε ταυτόσημες είναι, αλλά ούτε διαχωρισμένες, ενεργούν και ενιαία και διαφοροποιημένα. Μπορούμε να αναλάβουμε τις δυαδικές αντιθέσεις και να τις εγγράψουμε στον σφαιρικό χωροχρόνο και στις μεταμορφώσεις του που τον διαφοροποιούν απροσδιόριστα. Ο σφαιρικός χωροχρόνος, οι μεταμορφώσεις ‘’του’’, αδιαχώριστος από το μηδέν, δεν είναι, δημιουργείται και καταστρέφεται ταυτοχρόνως. Ανατρέχοντας πέραν των διακρίσεων, διασχίζοντάς τες, έχουμε να σκεφτούμε το αινιγματικό κέντρο από όπου προέρχονται οι μεταγενέστερες διαφοροποιήσεις και αντιθέσεις, οι οποίες ενέχουν αυτό το κέντρο άσχετα αν το αγνοούν. Το μετέωρο αυτό κέντρο – το διαρθωμένο και εν κινήσει σύνολο – δεν δρά σαν αιτία, πραγματική, μεταφυσική ή μεταφορική, αλλά αυτό το κέντρο, παρόν-απόν, ένα και διαφοροποιημένο μαζί, γνωρίζει πολλαπλές μεταμορφώσεις, χωρίς να μπορούμε να πούμε ποιά διάσταση προηγείται και ποιά έπεται. -/- Θα λέγαμε ότι η εξελικτική διαδικασία εμπλουτισμού της συνείδησης είναι η κατανόηση της εξελικτικής διαδικασίας μέσω της συνείδησης, για να κλείσει ο κύκλος ανάδρασης ανάμεσα στην ύλη και το νου και να διαβούμε το κατώφλι της εξόδου προς το μεγάλο Όλον. Αυτό έχει ήδη συμβεί, ο χωροχρόνος ‘’τυλίγεται γύρω από τον εαυτό του’’ για να σχηματίσει τη σφαίρα της αχρονικότητας, όχι την άχρονη ισορροπία (όπου δεν υπάρχει ούτε παρελθόν, ούτε παρόν, ούτε μέλλον, μια κατάσταση που καταλύεται η Σκέψη, ο Λόγος και η Συνείδηση και γλυστράμε στο βάραθρο του αβυσσαλέου Μηδενός) αλλά τον καθολικό χρόνο της συνείδησης (όπου παρελθόν, παρόν και μέλλον, συνυπάρχουν, ενιαία και τρισδιάστατα, δηλαδή κάθε διάσταση περιλαμβάνει και τις άλλες δύο, όπως εκδηλώνονται συγχρονικά, διαχρονικά και πανχρονικά, τόσο τοπικά, όσο πλανητικά και συμπαντικά). Ακόμα, βέβαια, το ανθρώπινο είδος βρίσκεται σε μια κοιλάδα που το τυλίγει η ομίχλη, ο δρόμος για να φτάσει ψηλά στην κορυφή και να ατενίσει καινούργιους ορίζοντες είναι μακρύς και επικίνδυνος, έχει να αναρριχηθεί γκρεμούς, όμως το μέλλον υπάρχει ήδη στο παρόν, έχει υπάρξει στο παρελθόν. Ο δρόμος για τις απάτητες και αφώτιστες κορυφές διέρχεται μέσα από τον θάνατο του εγώ-εαυτού και στοχεύει την κατεύθυνση της ενιαίας διόρασης του κόσμου. Οι άνθρωποι, που δεν είναι άνθρωποι, αλλά ερευνητές και πειραματιστές ή καλύτερα διαβάτες που οδοιπορούν, δίχως να γνωρίζουν προς ποιά ακριβώς κατεύθυνση στοχεύει η πορεία τους και γιατί, ήδη βρίσκονται σε διαδικασία ανάληψης και ξεπεράσματος, μετατοπισμένοι σ΄έναν τόπο, μη τοπολογικό και σ΄έναν χρόνο, μη χρονολογικό, στον Κόσμο, όχι τον φυσικοεπιστημονικό, τον Κόσμο, ως Εν-Παν, ως Παν-Τίποτα. (shrink)

In this paper, I attempt to find a middle ground between the formalist critic, Vladimir Propp, and the psychoanalytic critic, Carl Jung. I argue that, instead of regarding Russian formalism and psychoanalysis as irreconcilable adversaries, the theories of the two figures can (and should) be unified; the result of which can be devised to establish a theory of what I call an ‘‘archetypal narrative’’. To be more explicit, Propp’s Morphology and Jung’s archetypal psychoanalysis are reconciled to bring (...) about an archetypal narrative theory, in which the underlying structure of narratives lies in the collective unconscious of humanity. (shrink)

One of the most well-known and defining characteristics of indigenous Andean thought is its adherence to a “complementary dualism” in which the “opposites” of existence are viewed as interdependent parts of a harmonious whole. This is in many ways in stark contrast to Western philosophical models, which have historically tended towards an “antagonistic dualism,” the view that the opposites are engaged in an eternal struggle for dominance. This paper considers how a culture’s relationship to the opposites—whether seen as a “war” (...) or a “dance”—influences the way an individual creates psychological meaning. The results of my research into Andean complementary dualism are first presented. I then consider how this cultural-philosophical worldview compares to other complementary models, specifically that of G.W. Hegel and C. G. Jung. The paper concludes with a consideration of how the similar ideals of these complementary worldviews might inform the work of transpersonal researchers and practitioners. (shrink)

This chapter provides a historical reconstruction of how Alfred Schutz’s American writings were critically engaged by the feminist sociologists Dorothy E. Smith and Patricia Hill Collins. Schutz’s articulation of a phenomenological sociology in relation to, among others, the sociology of Talcott Parsons and the philosophies of science of Ernest Nagel and Carl G. Hempel proved fruitful to Smith in the development of her feminist standpoint theory in her 1987 The Everyday World as Problematic: A Feminist Sociology. Collins likewise draws (...) on Schutz’s writing in the development of her own standpoint theory in her 1986 paper “Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought,” but in a way that addresses some of her own concerns with Smith’s feminist sociology. As I hope to show with the recovery of this underappreciated history, the critical insights of Smith and Collins with regard to the possible uses and limits of phenomenology for feminist theorizing, are still valuable today. (shrink)

Experiments with remote perception and Random Event Generators (REG) performed over the last decades show small but significant anomalous effects. Since these effects seem to be independent of spatial and temporal distance, they appear to be in disagreement with the standard scientific worldview. A very simple explanation of quantum mechanics is pre- sented, rejecting all unjustified claims about the world. A view of mind in agreement with cognitive neuroscience is introduced. It is argued that mind and consciousness are emer- gent (...) properties of the brain and are understandable without any nonphysical assumptions. A plausible explanation of the results of anomalous experiments, based on the concept of synchronicity, introduced by C.G. Jung and advocated by W. Pauli, is offered. A proof is given that strong correlations should exist between any systems that once interacted. Synchronicity events between parts of the brain and physical objects may be sufficient to explain the results of anomalous experiments. Standard physics is sufficient to understand these phenomena. Motto. (shrink)

Metaphors allow us to come to terms with abstract and complex information, by comparing it to something which is structured, familiar and concrete. Although modern science is “iconoclastic”, as Gaston Bachelard phrases it, scientists are at the same time prolific producers of metaphoric images themselves. Synthetic biology is an outstanding example of a technoscientific discourse replete with metaphors, including textual metaphors such as the “Morse code” of life, the “barcode” of life and the “book” of life. This paper focuses on (...) a different type of metaphor, however, namely on the archetypal metaphor of the mandala as a symbol of restored unity and wholeness. Notably, mandala images emerge in textual materials related to one of the new “frontiers” of contemporary technoscience, namely the building of a synthetic cell: a laboratory artefact that functions like a cell and is even able to replicate itself. The mandala symbol suggests that, after living systems have been successfully reduced to the elementary building blocks and barcodes of life, the time has now come to put these fragments together again. We can only claim to understand life, synthetic cell experts argue, if we are able to technically reproduce a fully functioning cell. This holistic turn towards the cell as a meaningful whole also requires convergence at the “subject pole”: the building of a synthetic cell as a practice of the self, representing a turn towards integration, of multiple perspectives and various forms of expertise. (shrink)

The thesis of this paper is that panpsychism theory is very close to jungian theory, especially thinking of the quantum psychoid aspects of C.G.Jung and W.Pauli theory: a psyche that touches matter and matter with a “latent psyche”. The two theories seem to describe the same reality, an animation of matter in a spiritual sense, as the jungian Self seems to do at a higher level.The complexity theory appears instead to be a description of reality still nomothetic.

“Vocatus atque non vocatus Deus aderit." (C.G. Jung) -/- Dans le Liber Novus, la résonance des champs archétypiques, qui se manifeste dans dans le primat de l'imago et de l'imaginal, explose dans toute sa « pathique » évidence. L'archétype jungien semble contenir en soi l'écho du telos omniprésent qui parcourt la coincidentia oppositorum. On est alors amené à penser à la conception de Nicola Cusano.

The thesis we’re going to present gets to maintain it impossible to disregard a quantum – psychoid change of the analytical psychology statute – being the psyche not separable from the matter – that finds its most accomplished and impressive epicentre in C. G. Jung and W. Pauli’s theory of the synchronicity. Since we intended to go ahead with this research line – in our opinion still ‘in becoming’ - we’ve just formalized the thesis of a quantum psychoid turning (...) point of analytical psychology together with quantum physicist T. Cantalupi ( Cantalupi T. , Santarcangelo D. , “Psiche e realtà”, Tecniche Nuove , Milano 2014 ). In our opinion this operation is justified on one hand by the imperative of looking into the inner nature of psychic processes, that appear at quantum matrix, on the other hand by the necessity of facing the fundamental effects of such approach in epistemological, clinical and ethical – social sense, as we ‘re going to make clear. Let’s note right away that the a – causal foundation of the theory of synchronicity seems to suggest between the lines the revolution of the conception of a physical universe that is in itself substantially a - causal and governed by laws fundamentally filled with an interpenetrated union between cause and effect, case and synchronical “necessities” unexpectedly governed by analogical – finalistic (spiritual ) laws . (shrink)

In wisselende mate van virtuositeit beheersen wij drie talen: de taal van de beelden, de taal van de woorden en de taal van de getallen. In wetenschappelijk onderzoek tekent zich echter een onmiskenbaar verlangen af om beelden door woorden en, uiteindelijk, door getallen te vervangen. Vigerende beeldvorming en gevestigde wereldbeelden moeten plaats maken voor geijkte termen en voor cijfers en symbolen (aanduidingen van getallen), Daarin berust de arbeid die wetenschap verricht. Paradoxalerwijze echter heeft juist ook wetenschap behoefte aan inspirerende en (...) oriënterende beelden. Juist wetenschappers blijken door de eeuwen heen bijzonder creatieve leveranciers van krachtig en invloedrijk beeldmateriaal. Beelden die aanvankelijk uit het wetenschappelijke vertoog worden verdrongen, doen (gerevitaliseerd en gezuiverd) vroeg of laat weer van zich spreken. Deze studie onderzoekt de fundamentele beelden (archetypen) die de wil tot weten (de cupido sciendi) door de eeuwen heen structureerden. Van het antieke beeld van het universum als een serie concentrische sferen (bollen) via de monsterbeelden van de moderne levenswetenschappen (zoals de gigantische gedrochten van het fossielenonderzoek of de minuscule monstertjes van de virologie) tot en met de hardnekkige gedachte dat we aan de vooravond staan van een door onszelf bewerkstelligde catastrofe, een beeld dat zich in de loop van de geschiedenis telkens weer aan nieuwe vormen van collectieve bezorgdheid weet te hechten: van Zondvloed en atoomoorlog via millenniumwisseling tot en met klimaatverandering. Dergelijke beelden moeten kritisch worden benaderd, ze kunnen de werkelijkheid vertekenen en verhullen, maar ons ook op risico’s attenderen. Zo zullen laboratoriumonderzoekers bij tijd en wijle daadwerkelijk monsters in de wereld zetten, die domesticatie en inburgering vergen, terwijl mondiale rampen bij tijd en wijle harde werkelijkheid worden. (shrink)

This paper discusses an almost sixty year old problem in the philosophy of science -- that of a logic of confirmation. We present a new analysis of Carl G. Hempel's conditions of adequacy (Hempel 1945), differing from the one Carnap gave in §87 of his Logical Foundations of Probability (1962). Hempel, it is argued, felt the need for two concepts of confirmation: one aiming at true theories and another aiming at informative theories. However, he also realized that these two (...) concepts are conflicting, and he gave up the concept of confirmation aiming at informative theories. We then show that one can have Hempel's cake and eat it, too: There is a (rank-theoretic and genuinely nonmonotonic) logic of confirmation -- or rather, theory assessment -- that takes into account both of these two conflicting aspects. According to this logic, a statement H is an acceptable theory for the data E if and only if H is both sufficiently plausible given E and sufficiently informative about E. Finally, the logic sheds new light on Carnap's analysis (and solves another problem of confirmation theory). (shrink)

La sincronicità, è “la simultaneità di un certo stato psichico con uno o più eventi esterni che paiono paralleli significativi della condizione momentaneamente soggettiva” (Jung, 1952). C.G.Jung e il fisico quantistico premio Nobel, W. Pauli, ci introducono con tale concettualizzazione in un mondo, nel quale ciò che è interno e ciò che è esterno a noi non è così nettamente definito, mondo nel quale le “coincidenze” non sono più tali, ma rivestono un significato ed un’importanza per la nostra (...) psiche, per la nostra vita. Se un bambino mentre gioca sulla riva di un fiume, vi cade e rischia di venire trascinato dalla corrente, e nello stesso momento sua madre dall’altra parte della città è preda di un’angoscia che l’attanaglia e grida: “il mio bambino!”, siamo in presenza di un evento sincronistico, nel senso della definizione di Jung sopracitata. Noi crediamo, sulla scia di Jung e Pauli che la sincronicità possa essere un possibile principio esplicativo della realtà da affiancare alla causalità, per Pauli vi sono nella realtà sia elementi razionali sia irrazionali ed è quindi impossibile per la fisica dire l’ultima parola sulla realtà, visto che quest’ultima è così complessa. L’attuazione dei fenomeni sincronistici è fuori dalla portata di qualsiasi tipo di previsione razionale, l’evento sincronistico non è riproducibile ed è in qualche modo l’emblema dell’aspetto non razionale della realtà, e come detto, insieme alla più consueta logica causalistica, (ad esempio, una mela su un albero quando è matura può anche cadere), danno una visione più completa della realtà. E questa visione più completa era l’intento di Jung nell’approcciare questi fenomeni: “Cercare di aprire una via verso “l’animazione della materia” a partire dall’assunzione che “ciò che esiste sia dotato di senso”…” ( Pauli e Jung 1992, lettera n.59 di Jung, p. 100). (shrink)

Este artigo procura analisar algumas das principais ideias abordadas no encontro anual promovido pela “American Association for the Advancement of Sciencie” em Boston (EUA) em 1953. Parte do encontro foi para abordar sobre o estado atual da concepção operacional de significado desenvolvida por Percy W. Bridgman a partir de 1927. As principais ideias tratadas no encontro foram posteriormente publicadas pela revista “The Scientific Montly” em 1954-1955 e republicadas no capítulo 2 do livro “The validation of scientific theories” (1961), editado por (...) Philipp Frank. A obra de 1961 será utilizada aqui como referência para as citações. Os autores dos capítulos são Henry Margenau, Gustav Bergmann, Carl G. Hempel, R. B. Lindsay, Raymond J. Sieger, Adolf Gründbaun, além do artigo do próprio Percy Bridgman. Este debate surgiu a mais de 20 anos depois da publicação da primeira obra de Bridgman, a saber, “The Logic of Modern Physics” (1927), onde ele apresenta pela primeira vez sua concepção de significado dos conceitos científicos baseada em procedimentos operacionais. A obra de 1927 trouxe os debates sobre a importância da linguagem científica e da correspondência empírica, uma questão pertinente na filosofia da ciência da época inflacionada pela filosofia da ciência do empirismo lógico. Os debates do encontro tiveram como objetivo apresentar questionamentos e fazer exposições gerais sobre a forma como a concepção operacional pode ser interpretada por cientistas e filósofos da época, seja em seus elementos favoráveis na ciência, enquanto resolvendo questões pertinentes para cientistas e filósofos da ciência, seja por mostrar também as limitações da concepção operacional através dos questionamentos dirigidos a ela. Ressaltamos a importância deste debate na época e nos dias atuais. Temos aqui um material que pode servir de direcionamento histórico e de debate filosófico para algumas das questões pertinentes dos filósofos da ciência da época. (shrink)

The thesis we’re going to present gets to maintain it impossible to disregard a quantum – psychoid change of the analytical psychology statute – being the psyche not separable from the matter – that finds its most accomplished and impressive epicentre in C.G.Jung and W.Pauli’s theory of the synchronicity.

As the title, The Entangled State of God and Humanity suggests, this lecture dispenses with the pre-Copernican, patriarchal, anthropomorphic image of God while presenting a case for a third millennium theology illuminated by insights from archetypal depth psychology, quantum physics, neuroscience and evolutionary biology. It attempts to smash the conceptual barriers between science and religion and in so doing, it may contribute to a Copernican revolution which reconciles both perspectives which have been apparently irreconcilable opposites since the sixteenth century. The (...) published work of C.G. Jung, Wolfgang Pauli, David Bohm and Teilhard de Chardin outline a process whereby matter evolves in increasing complexity from sub-atomic particles to the human brain and the emergence of a reflective consciousness leading to a noosphere evolving towards an Omega point. The noosphere is the envelope of consciousness and meaning superimposed upon the biosphere a concept central to the evolutionary thought of visionary Jesuit palaeontologist Pierre Teilhard de Chardin (The Phenomenon of Man). -/- His central ideas, like those of Jung with his archetypes, in particular that of the Self, provide intimations of a numinous principle implicit in cosmology and the discovery that in and through humanity, evolution becomes not only conscious of itself but also directed and purposive. Although in Jung’s conception it was a “late-born offspring of the unconscious soul”, consciousness has become the mirror which the universe has evolved to reflect upon itself and in which its very existence is revealed. Without consciousness, the universe would not know itself. The implication for process theology is that God and humanity are in an entangled state so that the evolution of God cannot be separated from that of humankind. -/- A process (Incarnational) theology inseminated by the theory of evolution is one in which humankind completes the individuation of God towards the wholeness represented for instance in cosmic mandala symbols (Jung, Collected Works, vol. 11). Jung believed that God needs humankind to become conscious, whole and complete, a thesis explored in my book The Individuation of God: Integrating Science and Religion (Wilmette, IL: Chiron Publications 2012). This process theology like that implicit in the work of Teilhard de Chardin, is panentheistic so that God is immanent in nature though not identical with it (Atmanspacher: 2014: 284). (shrink)

Both G.F.W. Hegel and Carl Schmitt took seriously the problem of political sovereignty entailed by liberal political theories. In Dictatorship (1919) and Political Theology (1922), Schmitt rejects liberal political theories that argue for the immediate unity of democracy and legality i.e., popular sovereignty, because he thinks they cannot secure political sovereignty. In the Philosophy of Right, Hegel denounces popular sovereignty for similar reasons. Yet given Schmitt’s negative assessment of Hegel their positions are seldom related to one another. I argue (...) in this paper that Schmitt’s analysis of liberal political theories is similar to Hegel’s analysis of Rousseau’s liberal ideas. I contend, however, that Schmitt’s solution, which collapses the distinction between the executive and the legislative power in favor of the former, fails to secure political sovereignty. Contrary to Schmitt, Hegel conceives of the liberal predicament as a basic determination of any political state that rests on the division of the legislative and executive power. Hegel argues that the constitutional monarchy is a genuine instantiation of political sovereignty that can maintain not only the division of these powers, but also their unity. In this regard, I argue that Hegel’s conception of the division of powers provides a more convincing theory of the problem afflicting modern states than Schmitt’s and at least deserves to be taken more seriously by critics of Schmitt’s solution such as Hannah Arendt, Leo Strauss, Jurgen Habermas, Andreas Kalyvas and Chantal Mouffe. (shrink)

Several metaphysical/philosophical concepts are developed as tools by which we may further understand the essence, structure, and events/symbols of “Complex” Synchronicity, and how these differ from “Chain of Events” Synchronicity. The first tool is the concept of Astronomical vs Cultural time. This tool is to be the basis of distinguishing Simple from Complex Synchronicity as Complex Synchronicities are chunks of time that have several coincidences in common with each other. We will also look at the nature of the perspective of (...) the time being quantized. The next tool is a particular case study of two movies, The Matrix and Black Swan, that may be viewed as an example of a Complex Synchronicity in the collective conscious of popular culture (as opposed to Simple Synchronicity or a single coincidence). And the final tool is the concept of “Chain of Events” synchronicity as a separate concept from Simple or Complex synchronicities. This 3rd tool is developed using a mathematical metaphor of foreshadowing (an element of storytelling) in the seemingly random pattern of prime numbers. The purpose of this paper is to distinguish and develop these concepts and to lay a foundation for the further study of the concept of Synchronicity first illuminated by Carl Jung as an acausal connecting principle between coincidences. (shrink)