Jung has never pursued the "psychology of religion" apart from general psychology. The unique importance of his work lies rather in his discovery and treatment of religious, or potentially religious, factors in his investigation into the unconscious as a whole and in his general therapeutic practice. In Answer to Job , first published in Zurich in 1952, Jung employs the familiar language of theological discourse. Such terms as "God," "wisdom," and "evil" are the touchstones of his argument. And (...) yet, Answer to Job , perhaps Jung's most controversial work, is not an essay in theology as much as it is an examination of the symbolic role that theological concepts play in a person's psychic life. (shrink)
Stanley and Williamson (The Journal of Philosophy 98(8), 411–444 2001 ) reject the fundamental distinction between what Ryle once called ‘knowing-how’ and ‘knowing-that’. They claim that knowledge-how is just a species of knowledge-that, i.e. propositional knowledge, and try to establish their claim relying on the standard semantic analysis of ‘knowing-how’ sentences. We will undermine their strategy by arguing that ‘knowing-how’ phrases are under-determined such that there is not only one semantic analysis and by critically discussing and refuting the positive account (...) of knowing-how they offer. Furthermore, we argue for an extension of the classical ‘knowing-how’/‘knowing-that’-dichotomy by presenting a new threefold framework: Using some core-examples of the recent debate, we will show that we can analyze knowledge situations that are not captured by the Rylean dichotomy and argue that, therefore, the latter has to be displaced by a more fine-grained theory of knowledge-formats. We will distinguish three different formats of knowledge we can have of our actions, namely (1) propositional, (2) practical, and (3) image-like formats of knowledge. Furthermore, we will briefly analyze the underlying representations of each of these knowledge-formats. (shrink)
It is widely held that, as Morgenbesser’s case is usually taken to show, considerations of causal or probabilistic dependence should enter into the evaluation of counterfactuals. This paper challenges that idea. I present a modified version of Morgenbesser’s case and show how probabilistic approaches to counterfactuals are in serious trouble. Specifically, I show how probabilistic approaches run into a dilemma in characterizing probabilistic independence. The modified case also illustrates a difficulty in defining causal independence. I close with a suggestion for (...) a strategy to handle this difficulty. (shrink)
This paper examines the other side of Enlightenment which privileges the authority and autonomy of reason for human progress and emancipation. It contends that Enlightenment marginalizes and denigrates the categories of (1) body, (2) woman, (3) nature, and (4) non-West which happen to be four central landmarks of postmodern thought.
This paper advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it attempts to deconstruct the notion of universality in modern Western philosophy. It begins with a critique of the notion of Eurocentric universality which is founded on the fallacious premise that what is particular in the West is made universal, whereas whereas what is particular in the non-West remains particular forever. Eurocentric Universality has no (...) place in the globalization of the multicultural world. It simply ignores the reality of interlacing of multiple life-worlds. The concept of transversality, whose icon is the Maitreyan Middle Way, is proposed to replace universality. It not only reduced ethnocentric particularism but also fosters a hybridity that in fact dissolves the binary opposition between particularism and universalism. In short, transversality is conceived of as a radically new paradigm in philosophical conceptualization or world philosophy. (shrink)
If we are to constrain our place in the world, two principles are often appealed to in science. According to the Copernican Principle, we do not occupy a privileged position within the Universe. The Cosmological Principle, on the other hand, says that our observations would roughly be the same, if we were located at any other place in the Universe. In our paper we analyze these principles from a logical and philosophical point of view. We show how they are related, (...) how they can be supported and what use is made of them. Our main results are: 1. There is a logical gap between both principles insofar as the Cosmological Principle is significantly stronger than the Copernican Principle. 2. A step that is often taken for establishing the Cosmological Principle on the base of the Copernican Principle and observations is not incontestable as it stands, but can be supplemented with a different argument. 3. The Cosmological Principle might be crucial for cosmology to the extent it is not supported by empirical evidence. (shrink)
The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The Buddha visited Uruvela-Kassapa and took (...) lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesy that they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at leastcomposed under India bramins influence, and are prejudiced against the brahmins. (shrink)
The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The Buddha visited Uruvela-Kassapa and took (...) lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesythat they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at least composed under India bramins influence, and are prejudiced against the brahmins. (shrink)
A variety of stakeholders including investors, corporate managers, customers, suppliers, employees, researchers, and government policy makers have long been interested in the relationship between the financial performance of a corporation and its commitment to business ethics. As a subject of research, the relations between business ethics and corporate valuation has yet to be thoroughly quantified and investigated. This article is an effort to amend this inadequacy by demonstrating a statistically significant association between ethical commitment and corporate valuation measures. Consistent with (...) anecdotal evidence, we have found a significant association between the ethical commitment of Korean companies and their valuation on the Korean stock market. However, the result reveals that the association between ethical commitment and financial performance is not significantly supported. (shrink)
Einstein's special and general theory of relativity abolished the Newtonian concept of absolute time. Moreover, Einsteinian physics revealed the mutual interdependence of space, time, and matter. Applying general relativity to cosmology leads again to the existence of a preferred time coordinate among the homogeneous and isotropic cosmological models. Einstein referred to this time coordinate as ,,almost absolute time." What is the exact relation between absolute time in relativistic cosmology and absolute time in Newtonian physics? To answer this question firstly we (...) investigate which features are characteristic of Newtonian absolute time. Secondly we show how the preferred time in relativistic cosmology is related to the cosmological principle. After that we compare the two concepts of time. Finally, we consider the concept of time in particular cosmological models like the static Einstein universe, the relation between cosmic time and the evolution of the universe and different possibilities to introduce the time coordinate in oscillating cosmological models. German Die Spezielle und Allgemeine Relativitätstheorie Einsteins räumten mit dem Konzept einer absoluten Zeit, wie es von Newton für seine Physik vorausgesetzt worden war, auf und zeigten die wechselseitige Abhängigkeit von Raum, Zeit und Materie. In Anwendung der Allgemeinen Relativitätstheorie auf das kosmologische Problem ergibt sich jedoch für die üblicherweise herangezogene Klasse der homogenen und isotropen Weltmodelle die Möglichkeit, eine ausgezeichnete Zeitkoordinate einzuführen, die Einstein als ,,quasi-absolute Zeit bezeichnete. Wie verhält sich die absolute Zeit der relativistischen Kosmologie zur absoluten Zeit Newtons? Diese Frage wird beantwortet, indem die wichtigsten Momente der absoluten Zeit Newtons herausgestellt werden, die auf dem Kosmologischen Prinzip basierende Möglichkeit der Einführung einer ausgezeichneten Zeit in der Kosmologie erörtert wird und anschließend beide Zeitkonzepte konfrontiert werden. Abschließend wird der Begriff der Zeit im Rahmen bestimmter kosmologischer Modelle weiter untersucht, vor allem seine Bedeutung im statischen Einstein-Universum, seine Verknüpfung mit der Evolution des Universums und die verschiedenen Möglichkeiten, die Zeit in oszillierenden bzw. zyklischen Modellen zu definieren. (shrink)
The recent controversy over whether Marxism is an ecologically viable theory or can justify astate of harmony between man and nature has a serious flaw because none of the participants in the discussion seems to think that technology is intrinsic to the reconciliation of man with nature. While it is correct that the writings of the early Marx offer some basis for the reconciliation, the later Marx was preoccupiedwith the question of nature’s instrumentality or the human significance of nature, and (...) he saw technology as the human mode of dealing with nature. Marx and Marxists have contributed to making us aware of man’s exploitation of and alienation from other men, but not man’s exploitation of and alienation from nature. To eradicate the second requires a radical deconstruction of modern technomorphic culture and its metaphysical foundations. (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.
The voice of Orpheus symbolizes the everlasting importance of music and poetry in the animus of man. According to the ancient legend, Orpheus by his very gift of music tills the radical sense of enjoyment in us all and enables entire nature to dance in delight. Music resonates the most primordial and invariant mood of man in his harmony with the universe (uni-verse) from time immemorial. On the basis of the image of “roundness” derived from the auditory model of space, (...) an “ecotopia” or a new orientation of ecological ethics is projected. By affirming man as the responsible caretaker of the Earth, it rejects both speciesism and individualism -the antitheses of social principle. (shrink)
New class of therapies, including bipolar therapies (BPT) and paradoxical unipolar therapies (PUT) were firstly proposed in relation to a clinical insight and to some results of biological investigations, then they gave rise to mathematical modeling which brought a justification of these therapies, at least from a theoretical point of view. After recalling the mathematical model for the regulation of agonistic antagonistic couples, and reporting the fundamental types of control simulation by means of it, we point out the validity of (...) therapeutical applications inferred from this model. These therapy modalities, including BPT and PUT, now concern the following diseases: astrocytomas, epilepsia and trials on multiple sclerosis. Even if such attempts are in their early stage, noticeably for the last case where biological changes have mainly been studied, it seems that a large span of treatments is open to BPT and PUT. Improvement of these techniques in the future depends, in our opinion, on a parallel working on the dynamics of the mathematical model and the dynamics, perceived by clinical insight and confirmed by biological investigations, of the body reactions to such strategies. Justification of BPT and PUT was given, by resorting to the notion of pathological homeostasis which, too often, intervenes in order to nullify the effects of unilateral (not paradoxical) therapies. This research has elicited some therapies which use two agents with antagonistic effects or only an agent with effects similar to the agent already in excess in the body - in both cases at nearly physiological doses. (shrink)
The aim of this essay is to bring to light what I take to be the two most seminal philosophical insights of John Macmurray in the face of the postmodern condition which establishes the foundation and platform of a new philosophy, a new ethics, and a new politics.
From June 26 to 27, the workshop Ironists, Reformers, or Rebels? The Role of the Social Sciences in Participatory Policy Making took place at the Collegium Helveticum of the UZH/ETH in Zurich. The organisersâ motivation was the apparently missing involvement of social scientists in public engagement processes. This impression persists because, while social scientists often observe public debates or develop participatory methods for public policy-making, they rarely take part in those processes themselves. A closer look at ethics commissions, expert committees (...) or public hearings concerned with science and technology issues shows natural scientists, physicians, lawyers and the occasional philosopher. Sociologists, anthropologists and other social scientists, on the other hand, are often not involved. Because of this imbalance, the organisersâ aim was to bring together scholars and researchers from different areas of the social sciences to consider the role of their disciplines in public policy making. This article will focus on some of the ideas about specific roles of social scientists in participatory policy-making, discussed at the workshop, and their implications and give a commentary on some future prospects of the social sciences. (shrink)
The goal of this thesis is to undo those assumptions about understanding and the doxastic and social relationships that are concomitant with those assumptions, while offering a different way of construing understanding that is conducive to allowing Christian religious educators to move forward in their work, especially as that work concerns intergenerational strife. This rewriting of our notions of understanding and relationship will be in a direction wherein thedistinctions between faith, knowledge, self-understanding, enculturation, and ethical choice are blurred. Accordingly, this (...) thesis finds the concern with many of those interdisciplinary approaches to the study of philosophy, theology, and education that have been influenced by both Korean Christian religious education and its radical, deconstructive re-positionings. The thesis also attempts to reflexively deploy such approaches throughout. (shrink)
Michael Palmer provides a detailed account of two of the most important theories of religion in the history of psychology--those of Freud and Jung. The book first analyzes Freud's claim that religion is an obsessional neurosis, a psychological illness fueled by sexual repression. He then considers Jung's rejection of Freud's theory, and his own assertion that it is the absence of religion, not its presence, which leads to neurosis.
This paper considers the question of whether predictions of wrongdoing are relevant to our moral obligations. After giving an analysis of ‘won’t’ claims (i.e., claims that an agent won’t Φ), the question is separated into two different issues: firstly, whether predictions of wrongdoing affect our objective moral obligations, and secondly, whether self-prediction of wrongdoing can be legitimately used in moral deliberation. I argue for an affirmative answer to both questions, although there are conditions that must be met for self-prediction to (...) be appropriate in deliberation. The discussion illuminates an interesting and significant tension between agency and prediction. (shrink)
The psychological writing of Jung and the post-Jungians is all too often ignored as anachronistic, archaic and mystic. In Jung and the Postmodern, Christopher Hauke challenges this, arguing that Jungian psychology is more relevant now than ever before - not only can it be a response to modernity, but it can offer a critique of modernity and Enlightenment values which brings it in line with the postmodern critique of contemporary culture. After introducing Jungians to postmodern themes in Jameson, (...) Baudrillard, Jencks and Foucault, the author introduces postmodernists to Jung's cultural critique and post-Jungian discussions of representation, individuation, consciousness, and the alternatives to Enlightenment rationality. He also takes a totally fresh approach to topics such as hysteria and the body, Jung and Nietzsche, architecture and affect, Princess Diana and the 'death' of the subject, postmodern science and synchronicity, and to psychosis and alternative 'rationalities'. Jung and the Postmodern is vital reading for everyone interested in contemporary culture, not only Jungians and other psychotherapists who want to explore the social relevance of their discipline, but anyone who shares a assionate concern for where we are heading in postmodern times. (shrink)
What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.
The dreaming body -- The philosophical Jung -- Locating identities : individual and collective matters -- Projection : the mirror image -- Divine reversal -- Mimesis revisited : Demeter and Persephone -- Jung, Irigaray, and essentialism : a new look at an old problem -- Speaking of the collective unconscious.
Hitler could have won World War II; I could have been a fisherman; The speed of light could have been twice as fast as it actually is; Swans could have been black; It’s impossible for there to be round squares; Necessarily, 2+2=4. Modal statements also include counterfactual statements: Scientific: If the speed of light were faster, atomic explosions would be more deadly; Ethical: If you hadn’t have made the deceased play on the motorway, he would’ve lived; Everyday: If I hadn’t (...) have gone out last I wouldn’t have a hangover. Modal statements can cover a variety of different types of modality: Logical Possibility: It’s logically possible for me to grow wings and fly to New York; Physical Possibility: It’s physically impossible to grow wings and fly to New York; Economic Possibility: It’s impossible for me to fly to New York. 2. Modal Logic.. (shrink)
This paper addresses the unconscious dimension as articulated in Carl Jung's depth psychology and in Gilles Deleuze's philosophy. Jung's theory of the archetypes and Deleuze's pedagogy of the concept are two complementary resources that posit individuation as the goal of human development and self-education in practice. The paper asserts that educational theory should explore the role of the unconscious in learning, especially with regard to adult education in the process of learning from life-experiences. The integration of the unconscious (...) into consciousness becomes a constitutive part of subject-formation and self-knowledge, which in turn serves as a basis for experiential self-education. (shrink)
Just as formal religion appears to dwindle to a minority interest, 'New Age' spirituality gathers increasing momentum and baffles us with its popular appeal. What is more, it has appropriated Jung as one of its spiritual leaders. In his own trenchant style, David Tacey, offers a theoretical and philosophical account of the New Age phenomenon and the archetypal imperatives that have brought it about. He also investigates the popular claim that Jung is a prophet or mystic, and argues (...) that critics have been only too willing to concur with what the New Age has made of him, conspiring to turn Jung into a figure of ridicule. Jung and the New Age redresses the balance while offering a wide-ranging discussion about the state of consciousness in the New Age culture and the future of spirituality versus formal religion. (shrink)