ENCOUNTERS WITH EMERGENT DEITIES: ARTIFICIAL INTELLIGENCE IN SCIENCE FICTION NARRATIVE

In the mid-twentieth century, theorists began seriously forecasting possibilities for artificial intelligence (AI). As related research gathered momentum and resources, the topic made impressions on public discourse. One effect was increasingly pointed emphasis on AI in popular narratives. Although considerably earlier thematic examples may be located, we can observe swelling and generally pessimistic threads of speculation in science fiction of the 1950s and 1960s. This discussion identifies some pertinent science fiction texts from that period, alongside public discussion arising from contemporary research. One consistent theme is human receptiveness to the numinous, and the capacity to ascribe personality and even divinity to sufficiently impressive manifestations, even artificial ones. Science fiction has long contemplated such reactions, prefiguring today's anticipations of AIs that might abruptly develop themselves beyond any possible human comprehension or control. This body of exploratory projections is a useful resource for the engineers and philosophers currently grappling with realistic prospects for Western humanity's shifting conception of itself.     

Is the Self other to the self? Why does the numinosum feel like another? The relevance of Matte Blanco to our understanding of the unconscious

Using Ignacio Matte Blanco’s approach to the unconscious, this paper attempts to explain why the experience of the Self or the unconscious, for example in dreams, is difficult for the ego to understand. Matte Blanco believes that the logic of the unconscious is radically different from the logic of consciousness. The unconscious uses processes that Matte Blanco refers to as symmetry and generalization. Symmetry means that the converse of any relationship is identical to it, so that asymmetrical relationships are treated as if they were symmetrical. Generalization means that the unconscious treats any object as belonging to a larger class of objects that is a subset of an even larger class which is in turn a subset of a wider class ad infinitum. Hence Matte Blanco’s idea of the unconscious as infinite sets. These unconscious mechanisms, combined with the possibility that the unconscious has more dimensions than consciousness, contribute to the difficulty of understanding dreams, and help to explain why the Self is experienced as other to the ego.     

The Self as violent other: the problem of defining the self

This paper identifies the problem of arriving at a solid definition of C. G. Jung's notion of the Self, and seeks its resolution. The author first demonstrates how this problem is articulated by scholars of Jungian theory by showing that they have ultimately depended upon 'limited' definitions of the Self, where the Self is no more than a transcendental postulate, a simple derivative from the internal structure of Jungian argument. She then determines the reason for the problem by arguing that there can never be a complete definition of the Self for it encompasses that which is unconscious and is thus irreducible to ego-comprehension. By using a method of philosophical analysis (in the guise of Levinas) the author will show that through the Self's very need to evade comprehension the Self is essentially comprehended as an overpowering and violent entity. The author will argue that the Self as a force of violence is crucial to its definition, and scholars must not ignore the Self as numinous experience in favour of passive functionality. She will thus argue that through the adoption of a Levinasian critique, the Self can be defined and justified outside of the internally self-consistent system from which it is conventionally derived.     

A collective unconscious reconsidered: Jung's archetypal imagination in the light of contemporary psychology and social science

A needed rapprochement between Jung and the contemporary human sciences may rest less on the much debated relevance of a biologistic collective unconscious than on a re-inscribing of an archetypal imagination, as the phenomenological and empirical core of Jungian psychology. The most promising approaches in this regard in terms of theory and research in psychology come from combining the cognitive psychology of metaphor and synaesthesia, individual differences in imaginative absorption and openness to numinous experience and spirituality as a form of symbolic intelligence. On the socio-cultural side, this cognitive psychology of archetypal imagination is also congruent with Lévi-Strauss on the metaphoric roots of mythological thinking, and Durkheim on a sociology of collective consciousness. This conjoined perspective, while validating the cross cultural commonality of physical metaphor intuited by Jung and Hillman on alchemy, also shows Jung's Red Book, considered as the expressive source for his more formal psychology, to be far closer in spirit to a socio-cultural collective consciousness, based on metaphoric imagination, than to a phylogenetic or evolutionary unconscious. A mutual re-inscribing of Jung into congruent areas of contemporary psychology, anthropology, sociology, and vice versa, can help to further validate Jung's key observations and is fully consistent with Jung's own early efforts at synthesis within the human sciences.     

The Red Book and clinical practice

Jung's work is fundamentally an experience, not an idea. From this perspective, I attempt to bridge conference, consulting room and living psyche by considering the influence of the 'Red Book' on clinical practice through the subtle and imaginal. Jung's journey as a man broadens out to have relevance for women. His story is individual but its archetypal foundation finds parallel expression in analytic practice today.