Jung's reflections on self-healing

Not long before his death on July 17, 1998, Edward Edinger asked me to draw together a book of quotations by Jung on religious themes. Edinger's image was that of a thin, leather-covered book containing spiritual uplift and consolation, that one might carry around in a pocket or purse: a “vademecum” or “enchiridion,” as he termed it. It was a project he had begun by collecting quotations from Jung's Answer to Job and Letters. Always fond of “giving the last word to Jung,” he then employed those quotes to conclude Transformation of the God-Image and The New God-Image, respectively. But he lacked the energy, he confessed, to complete this project

The Vademecum which, I hope, resembles what Edinger had in mind-is now nearly complete. It is tentatively entitled, Jung on Soul: Quotations on Religious Themes. The following excerpted chapter is entitled “On Self-Healing.” The other topical divisions are: First Principles; The Inner Life; Consciousness; Good and Evil; The Paradoxical God-Image; Individuation; Continuing Incarnation; Psychology and Christianity; Old Age, Death and Beyond; Community, Society, Culture; Civilization in Crisis; Love and Sex; Parents and Children; Healing; Analyst and Patient; C. G. Jung: Personal; and From Jung's Answer to Job.     

ON THE TENACITY OF CHRISTIAN ANTI‐JUDAISM1

Joachim of Fiore's three ages of Father, Son and Spirit demonstrated that the supersessionist gambit Christianity had introduced against Judaism is a logic any successor can employ. Modernity (cf. modo, “now”) is constituted by a relentless supersessionist logic; the modern issue is less supersessionism than a conflict of supersessionisms. Christianity has repeatedly overspiritualized God's “bodily covenant” with Israel (Wyschogrod). This distortive tendency is intensified in modernity by Christianity's anxiety that it too will appear old/“Jewish” vis‐à‐vis a new New Testament of infinite spiritual freedom (cf. Romanticism.) One corrective would be for Christianity to return to a more Jewish understanding of election.     

Concerning the psychological type of the redeemer: Nietzsche on the methods of philosophy

In section 24 of The Antichrist, Nietzsche notes a problem namely “the origin of Christianity.” He offers two propositions toward its solution: the first is that “Christianity can only be understood on the soil where it grew:” and the second is that “the psychological type of the Galilean is still recognizable, but it had to assume a completely degenerate form (simultaneously mutilated and full of alien features) before it came to be used as a redeemer of humanity” (A 24). Significantly this passage suggests that the origins of Christianity rest on a reinterpretation of the type of the redeemer. This paper seeks to clarify the nature of such a modification and to identify some of its key ramifications. After clarifying the type, the paper argues that the type, thus understood, serves as a link between the texts On the Genealogy of Morality and The Antichrist and, as such, reveals the connection between Nietzsche's genealogical methods and the wider project of reevaluation. Though this reading is not the standard interpretive strategy, the paper argues that it is the strategy that Nietzsche himself recommends.     

Some Current Trends of Christianity in Africa

This article examines three trends in current African Christianity. Its denominational fragmentation is currently marked by the coexistence of three major groups: the “churches that emerged from the apostolic process of Christian antiquity”; the “churches born from Western missionary processes”; and the “African revivalists” (African initiated churches and African Pentecostal churches). The African revivalists are characterized by doctrinal and institutional creativity that largely draws on Africa's historical trajectory, with its challenges of a sociocultural, identity, and economic nature. This “fragmented African Christianity” inevitably has a diverse view of African cultures, ranging from a positive viewpoint on one end of the scale and radical rejection on the other, and including various patterns of taking over Christian heritage with the goal of giving new value to the formally scorned African identity. This diversity of attitudes in turn prompts overall judgments on Christianity in Africa, which range from praise to suspicion regarding the pertinence of this religion on the continent. This complex shape of current African Christianity is not an obstacle to the Ad Gentes mission, whose current dynamism is increasingly marked by the phenomenon of African emigration. All of this represents a great challenge for ecumenism, because a trend toward a “religion market” is taking the lead over collaboration and search for Christian unity. This is why it is important to recognize the quality of this African missionary Christianity, whose fragmentation is quite original.     

A Religiously Partisan Science? Islamic and Christian Perspectives

Both within Christianity and Islam we can find influential scholars who maintain that science is not religiously neutral because it contains a naturalist bias. They argue that Christians or Muslims should respond by developing their own kind of science, an “Islamic science,” a “sacred science,” a “theistic science” or a “faith-informed science.” In this article the recent writings of two advocates of such a view, standing in two different religious traditions, namely Mehdi Golshani (Islam) and Alvin Plantinga (Christianity) are compared, analyzed, and evaluated. A distinction between different ways in which religion might enter into the fabric of science is introduced and it is argued that the most crucial issues surround the question of whether or not religion ought to play a part in the validation of theories.     

Faith and belief in The Anti-Christ: A re-evaluation of Nietzsche’s relation to Jesus

This paper re-evaluates the significance of Jesus for Nietzsche by looking at The Anti-Christ. Specifically we will ask whether a re-evaluation of this relation can shed new light on Nietzsche’s critique of Christianity. And we will do this first by surveying the standard interpretations of this issue, as well as the existing literature on The Anti-Christ. Arguing that the latter picks out nothing new regarding a critique of Christianity, we nonetheless suggest that a new criticism can be developed via the discussion of Jesus there. Further, this can be done by looking at the account given of faith and belief in that text. That is, we will explore the status of Jesus for Nietzsche by looking at the origins and development of “faith” as a mode of belief. In particular, we trace the former’s development as a type from a basic mode of faith. As such, we begin by looking at the psychological origins of this kind of belief in “decadence”, and why Nietzsche is critical of this. However, we will then discuss the emergence of a more positive faith in the form of Buddhism, and see how this represents an analogue for Jesus’s faith. Continuing, we will see how Jesus signifies a similar problematic development, but also “overcoming”, of initial decadence faith. And we will argue, also, that this overcoming is rooted in his emphasis on the immediacy of lived experience. Finally though, we will look at how Christianity returns Jesus’s more productive relation to the world again to a primitive mode of faith. In other words, we will see how Christianity converts the fluid, lived, “faith” of Jesus into something again based on transcendent belief. And lastly, we will ask what new light this point sheds on Nietzsche’s critique of Christianity, and his affinity with Jesus the man.     

The Wretchedness of Belief

In Culture and Value Wittgenstein remarks that the truly “religious man” thinks himself to be, not merely “imperfect” or “ill,” but wholly “wretched.” While such sentiments are of obvious biographical interest, in this paper I show why they are also worthy of serious philosophical attention. Although the influence of Wittgenstein's thinking on the philosophy of religion is often judged negatively (as, for example, leading to quietist and/or fideist‐relativist conclusions) I argue that the distinctly ethical conception of religion (specifically Christianity) that Wittgenstein presents should lead us to a quite different assessment. In particular, his preoccupation with the categorical nature of religion suggests a conception of “genuine” religious belief which disrupts both the economics of eschatological‐salvationist hope, and the traditional ethical precept that “ought implies can.” In short, what Wittgenstein presents is a sketch of a religion without recompense.     

Editorial introduction

Abstract

Three views of “self” have emerged as part of the same Zeitgeist: the “self that humanistic psychology salvaged from the reductionisms of behaviorism and psychoanalysis; the “selves” postmodern critics find as they deconstruct hegemonies of modernity; and the “illusion of separate selfhood” of transpersonal theory. The differences and overlaps of these views are examined in an effort to find a coherence without compromising the differences. This examination begins with a recognition of the splitting views as part of the same recent Zeitgeist, and of a longer philosophical history which grounds these. Next, recent critiques of the humanistic sense of self are surveyed, followed by distinction between “self,” “identity,” and “life.” Then a contextualization follows in classical terms of “fate” and “destiny” as well as the values inherent in these views of humanness, notably happiness and fulfillment. Finally, a single example, offered by Bergson, is used to illustrate the compatibility, even necessity of a compatibility, of differences.     

SEXUAL DIVERSITY AND DIVINE CREATION: A TIGHTROPE WALK BETWEEN CHRISTIANITY AND SCIENCE

Abstract Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of the larger context of the difficulties related to attempts to reconcile Christianity and a recognition of diversity in human sexuality as a norm. Through a critical discussion of arguments which are upheld most disturbingly on a global scale by the Roman Catholic Church and supported with much sophistry by important stakeholders of an influential stream in analytic philosophy of religion, this paper aims to contextualize and defend the legitimacy of the question why God would create homosexuals as such if it is true that every homosexual act is prohibited by God. While recently advanced nonheterosexist scientific models of sexuality in nature inform the discussion, I reject the simplistic view that religions suppress and the sciences liberate in matters sexual.     

Enthusiastic Improvement: Mary Astell and Damaris Masham on Sociability

Many commentators have contrasted the way that sociability is theorized in the writings of Mary Astell and Damaris Masham, emphasizing the extent to which Masham is more interested in embodied, worldly existence. I argue, by contrast, that Astell's own interest in imagining a constitutively relational individual emerges once we pay attention to her use of religious texts and tropes. To explore the relevance of Astell's Christianity, I emphasize both how Astell's Christianity shapes her view of the individual's relation to society and how Masham's contrasting views can be analyzed through the lens of her charge that Astell is an “enthusiast.” In late seventeenth‐century England, “enthusiasm” was a term of abuse that, commentators have recently argued, could function polemically to dismiss those deemed either excessively social or antisocial. By accusing Astell of enthusiasm, I claim, Masham seeks to marginalize the relational self that Astell imagines and to promote a more instrumental view of social ties. I suggest some aspects of Astell's thought that may have struck contemporaries as “enthusiastic” and contrast her vision of the self with Masham's more hedonistic subject. I conclude that, although each woman differently configures the relation between self and society, they share a desire to imagine autonomy within a relational framework.     

Internal Reformation Within the Contemporary Coptic Imagined Community: The Sunday School Movement and Mechanisms of Minority Survival

Abstract

With the centennial jubilee of the Sunday School Movement (SSM) occurring in 2018, this article explores two main questions: what are the main features of the Coptic community as imagined by the leaders of the SSM? And what is the nature of the relationship between “Coptic” Christian and “national Egyptian” identities within the dominant discourse of the SSM? The article argues that the contemporary Coptic identity, as reconstituted by the SSM, helps the Coptic community to survive as a vertical ethnie. The new Coptic identity is rooted in and relies upon the exclusive use of demotic symbols and narratives. Thus equipped, modern Copts perceive themselves as part of an imagined spiritual community within the wider Egyptian community. Indeed, this article argues that the SSM’s discourse presents a unique ‘marble cake’ model wherein religious and national identities are both present. By portraying Coptism as the area of interplay between Christianity and Egyptian-ness, the SSM blends “biological” and “cultural-ideological” modes of myth-making. Accordingly, to identify as Copt becomes equivalent to identifying as Egyptian.     

Comparing Lives: Rush Rhees on Humans and Animals

In several posthumously published writings about the differences between humans and animals, Rush Rhees criticises the view that human lives are more important than (or superior to) animal lives. Rhees' views may seem to be in sympathy with more recent critiques of “speciesism.” However, the most commonly discussed anti‐speciesist moral frameworks – which take the capacity of sentience as the criterion of moral considerability – are inadequate. Rhees' remark that both humans and animals can be loved points towards a different way of accounting for the moral considerability of humans and animals that avoid the problems of the capacity‐based approaches.     

Public Theologies of Love in the Civitas Dei and Civitas Terrena: Sexuality and the Transformation of Sydney,Australia 1960–2010

This article discusses the emergence of a public LGBTQI culture in Sydney that both challenged hetero-normative philosophies and praxes of love and sexuality, and engaged with Christian urban theologies to give voice to alternative, queer-affirming forms of eros, agape, and philia. This case study is situated in the context of the problematic relationship between Christianity and the urban throughout history; the ideal Civitas Dei negated the real Civitas Terrena, faithful Jerusalem triumphed over decadent Sodom. Public theologies, initially formulated by Christians, were hijacked to expose tensions resulting from notions of “proper” and “improper” love being mapped onto urban spaces. Churches and other “official” structures represented planning in the service of institutional religion and heterosexual married love (a Civitas Dei), and the clean, modern city as eschatological ideal (the heavenly Jerusalem). The existence of ruins and “undesirable” places, temporary heterotopias where “unnatural” acts of love and sex took place, challenged this order (a Civitas Terrena or Sodom). We argue that public theologies, mainstream and fringe, play a vital creative role in the planning, regulation, and lived experience of the modern city of Sydney.     

Notes toward “a user's guide to the quantum connection”

Nick Herbert is an experimental physicist living in California whose recent book, Quantum Reality: Beyoad the New Pbysics, has been highly regarded as a lucid introduction to the many alternative interpretations of quantum mechanics that are currently being debated among professional physicists. In this playful article, he treads the fine line between science, fact, and fantasy to give us a metaphorical glimpse into some future possibilities about quantum dynamics in everyday life.

Dr. Herbert will be a speaker and panelist at our upcoming Fall 1988 conference on “Cod, Consciousness, and the New Quantum Psychologies” where he will present his most recent views on the reconstruction of a physics that includes consciousness and observer-created realities on many levels.     

Nominalism and Realism. How Not to Read the Tractatus' Conception of a Name

This paper focuses on a central aspect of the “picture theory” in the Tractatus – the “identity requirement” – namely the idea that a proposition represents elements in reality as combined in the same way as its elements are combined. After introducing the Tractatus' views on the nature of the proposition, I engage with a “nominalist” interpretation, according to which the Tractatus holds that relations are not named in propositions. I claim that the nominalist account can only be maintained by rejecting the “identity requirement.” I then consider an opposite – “realist” – interpretation, according to which Tractarian names include names of properties and relations. I argue that, although it can accommodate the “identity requirement,” the realist interpretation falls short of providing a correct interpretation of the Tractatus' conception of a name. I conclude by presenting an alternative account (to both nominalism and realism) of the Tractatus' conception of a name.     

Damasio’s body-map-based view,Panksepp’s affect-centric view,and the evolutionary advantages of consciousness

Although dualism has the advantage of being intuitively plausible, it is not compatible with a 21^st-century (scientific) world view. Jaak Panksepp and Antonio Damasio are contemporary writers who reject dualism, and whose views take the form of “biological naturalism”. I first discuss how their views compare in five specific respects; and then I look more closely at how the different emphases of the views affect their ability to account for the evolutionary advantages of consciousness, specifically. Both authors agree that “consciousness” provides creatures with a survival advantage in terms of their ability to produce novel and/or flexible responses, their ability to plan ahead, and their motivation to promote their own survival – but the exact means by which they think these advantages are conferred, in each of these respects, differ. One might say that, whereas Damasio thinks the main evolutionary advantages of “consciousness” (the “higher reaches” of which are unique to humans) have to do with enabling creatures to work out what to do to promote their well-being, Panksepp thinks the main advantage of “consciousness” is that being “conscious” of affective feelings urgently motivates creatures to take action when their well-being is threatened. Considering that “working out what do” is only possible for a small selection of cognitively sophisticated organisms, I argue that Panksepp’s account is more plausible than Damasio’s account.     

Psychiatry in the labyrinth: Deconstructing deviancy

Abstract

Deviancy is a key concept in psychiatry and other therapeutic disciplines, because it dramatizes the way in which they depend on the establishment of norms, in order to justify their theory and practice. The writings of Derrida as well as Goethe provide a different view: that “deviation” from a “norm” can be fundamentally important to the well‐being of the norm. Thus deviancy can be viewed not as something to be “corrected” but rather as a creative possibility to be encouraged and shaped in productive ways. As a case of “deviancy” we have selected the writings of John Perceval, whose Narrative provides a critique of the mental‐health establishment of his day, particularly the asylum, and offers an alternative to 19th‐century views of “lunacy.” We see his “schizophrenic” commentary on his “psychosis” and its treatment as analogous to the deconstructive, “schizophrenic” discourse of postmodernity which is similarly critical of the reigning, modernist psychiatric order.     

AN EASTERN ORTHODOX CRITIQUE OF THE SCIENCE–THEOLOGY DIALOGUE

On the basis of both philosophical arguments and the theological perspectives of Eastern Orthodox Christianity, a critique of two beliefs that are common within the mainstream science–theology dialogue is outlined. These relate to critical realism in understanding language usage and to naturalistic perspectives in relation to divine action. While the naturalistic perspectives on the history of the cosmos that are predominant within the dialogue are seen as generally acceptable from an Orthodox perspective, it is argued that they require theological expansion. This expansion suggests an understanding other than the “causal joint” model commonly adopted in relation to “special” divine action. This alternative model renders the distinction between “special” and “general” divine action redundant, and is based on what has been called a “teleological‐Christological” understanding of the cosmos, rooted in the fourth gospel's notion of the divine Logos. The relevance of this critique to scholars outside of the Orthodox community is urged.     

Does inversion affect boundary extension for briefly-presented views?

Inverting scenes interferes with visual perception and memory on many tasks. Might scene inversion eliminate boundary extension (BE) for briefly-presented photographs? In Experiment 1, an upright or inverted photograph (133, 258, or 383?ms) was followed by a 258 ms masked interval and a test photograph showing the identical view. Test photographs were rated as “same”, “closer”, or “farther away” (5-point scale). BE was just as great for inverted as upright views at the 133 and 383 ms durations, but surprisingly was greater for inverted views at the 258 ms duration. In Experiment 2, 258-ms views yielded greater BE when the study photographs were always tested in the opposite orientation, indicating that the difference in BE was related to encoding. Results suggest that scene construction beyond the view boundaries occurs rapidly and is not impeded by scene inversion, but that changes in the relative quality of visual details available for upright and inverted views may sometimes yield increased BE for inverted scenes.     

Contradictions of emotion in schizophrenia

This paper considers contradictory features of emotional or affective experience and expression in schizophrenia in light of the “Kretschmerian paradox”—the fact that schizophrenia-spectrum patients can simultaneously experience both exaggerated and diminished levels of affective response. An attempt is made to explain the paradox and explore its implications. Recent research on emotion in schizophrenia is reviewed, including subjective reports, psychophysiological measures of arousal or activation, and behavioural measures, focusing on flat-affect and negative-symptom patients. After discussing relevant concepts and vocabulary of emotion (“affect”, “emotion”, “mood”, “feelings”, the “passions”), the need for a phenomenological approach focusing on subjective experience is proposed. Four modes of nonparanoid experience in schizophrenia are discussed: Bodily Alienation, Disengagement, Unworlding, and Subjectivisation. Each mode involves withdrawal from functional contexts—temporal, practical, and interpersonal—normally associated with emotional reactivity and expression; each may be accompanied by forms of non-emotional affectivity no less intense than the emotions they replace. Possible relationships between psychophysiological measures, expressive behaviour, and subjective emotional or affective response are considered.