#suzanne gieser

[maaarine]

The Innermost Kernel — Depth Psychology and Quantum Physics (Suzanne Gieser, 1995)

“To Jung it was self-evident that the neurosis had not only a cause but also a purpose.

Just as a physical illness makes us aware that something is wrong, this is the psyche’s attempt at self-help. (…)

The purpose of the neurosis is to increase consciousness or to contribute to insight and self-realization.

The neurosis shakes the laziest and most recalcitrant individual out of his apathetic unconsciousness. (…)

The Self has a function in the psychic sphere similar to that of the endocrinological system in the physiological: to maintain a balance that permits the survival and maturity of the organism.

This psychic self-regulation strives towards wholeness and balance in each individual and its tool appears to be expanded consciousness. (…)

Pauli regarded the relationship between conscious and unconscious similarly to the relationship between measuring instrument and object in quantum physics.

He therefore made the influence of consciousness the key point in his consideration of the matter,

but also asserted that every expansion of consciousness results in an irreversible transformation of the psychic system as a whole.

To Pauli it was essential to underline that mental content can only be changed if it is observed –

or, expressed differently: the archetypal patterns can only undergo change by means of an intervention from consciousness.”

[batvalentinworld]

“Suddenly I had a remarkable feeling experience. The <observation> of microphysics appeared to me to be a kind of black mass and I felt remorse. Remorse to regard with matter, which appeared to me a maltreated living thing. (Biological implication.) - […]”

Wolfgang Pauli, letter to Aniela Jaffe, [August, 1954]

[maaarine]

The Innermost Kernel —  Depth Psychology and Quantum Physics (Suzanne Gieser, 1995)

“This position Jung calls the reality of the psyche.

This principle assumes that reality is always perceived through the psyche and that this is the only reality we know of.

However this does not mean that reality is in itself psychic or intra-mental.

Jung was convinced that there is an objective reality that causes the sensory impression and the dream, but how this reality is constituted is something on which we can only speculate. (…)

Reality is not therefore primarily some external object, but consists of everything that acts on us. 

Reality is what works, i. e. has an effect upon the human psyche.

This definition of reality is most certainly inspired by William James’ pragmatic criterion of truth.

Human products can furthermore be looked upon as ‘psychic facts’: religious beliefs, art, philosophical and scientific theories –

all these can in a certain sense be seen as ‘psychic phenomena’, since they also give us information about how our mind works.

As psychic phenomena they represent real facts about the psyche and in that sense they contain psychological truths. (…)

Spirit and matter are only names for the perceived source or place of origin of the mental content.

We know as little about the innermost nature of matter as we do about that of the spirit.

The mistake that many philosophers have made, says Jung, is that they have identified the human psyche with the spirit, thus made spirit the subject, and matter the object.”

[maaarine]

The Innermost Kernel — Depth Psychology and Quantum Physics (Suzanne Gieser, 1995)

“To Jung the concept of God represents a psychic fact.

In just the same way the concepts of ‘matter’ and ‘energy’ represent psychic facts for the simple reason that the human psyche experiences, measures and observes these categories.

This assertion does not mean that one has said anything about what ‘God’ or ‘matter’ are in themselves, nor, on the other hand, that one denies that what causes these experiences exists. (…)

What is important to Jung is how man perceives God, not what God is in a metaphysical sense.

As man’s image of God reflects man’s relationship with a greater whole, it also represents a symbolic expression of the relationship between conscious and unconscious.

Here one must recall Jung’s specific view of the unconscious.

It is not a receptacle for suppressed material but our living and creative psychophysical source. 

To Jung the unconscious is synonymous with a ‘non-visual reality’ which is always acting on us. (…)

Jung identifies the unconscious with nature itself and the archetypes with a kind of natural force.

The human psyche is a piece of nature, which, like nature, conservatively confines itself to the same successful forms, but which simultaneously suspends its determinism in constant new acts of creation.”

[maaarine]

The Innermost Kernel — Depth Psychology and Quantum Physics (Suzanne Gieser, 1995)

“Although the experimentation of the alchemists led them to certain empirical discoveries concerning chemical substances, their treatises contained an illumination of the structure of the psyche rather than of matter.

According to Jung, the alchemists were – quite accidentally – the first to discover and describe the processes of depth psychology. (…)

The basic idea in alchemy is that everything is a part of an evolutionary process that is striving to attain the highest form. 

Among metals gold is the highest form and all the other metals are in various preliminary stages of the gold stage. (…)

The alchemic process may be summarized as solve et coagula – dissolve and coagulate – in other words concepts corresponding to analysis and synthesis.

The original state is assumed to be a situation in which opposing forces are in conflict with each other.

The great work lies in the process of bringing these forces together in a unified harmony.

First it is necessary to separate the original material into its constituents (solutio, putrefactio).

In this way chaos is caused, a prima materia, which is the precondition for coniunctio, the new synthesis. (…)

For the alchemists, the final goal is a coniunctio, a unification of opposites which forms something third and unique.

Pauli notes with pleasure that at last one begins to discern the end of the Western tradition which has brought out only one side of reality.

This unbalanced ‘either-or’ perspective is now beginning to be replaced by a broader thinking on ‘both-and’ lines. 

We find the seeds of this ‘new’ thinking in the hermetic tradition and in oriental philosophy. 

Both Jung and Bohr refer to the wisdom of the East when they seek parallels with their own position.

They both try to deal with opposing pairs in a more symmetrical manner, the result being that they are coming closer to a worldview which includes irreversibility and a dynamic element of becoming.”

[maaarine]

Maaarine: bibliography 2019

Books posted on this blog in 2019 (other years: #biblioindex)

Margaret ARCHER and Pierpaolo DONATI (2015): The Relational Subject

Hannah ARENDT (1963): Eichmann in Jerusalem

Lundy BANCROFT (2002): Why Does He Do That? Inside the Minds of Angry and Controlling Men

Gregory BATESON (1979): Mind and Nature: A Necessary Unity

Ernst CASSIRER (1910): Substance and Function and Einstein’s Theory of Relativity

Ernst CASSIRER (1942): The Logic of the Humanities

Ernst CASSIRER (1975): An Essay on Man

Antonio DAMASIO (1994): Descartes’ Error: Emotion, Reason, and the Human Brain

Antonio DAMASIO (2003): Looking for Spinoza: Joy, Sorrow, and the Feeling Brain

Stephen DARWALL (2002): Welfare and Rational Care

Merve EMRE (2018): The Personality Brokers: The Strange History of Myers-Briggs and the Birth of Personality Testing

Ronan FARROW (2019): Catch and Kill: Lies, Spies and a Conspiracy to Protect Predators

Peter FONAGY (2002): Affect Regulation, Mentalization and the Development of the Self

Suzanne GIESER (1995): The Innermost Kernel — Depth Psychology and Quantum Physics

Françoise GILOT (1964): Life with Picasso

David GRAEBER (2011): Debt: The First 5000 Years

David GRAEBER (2018): Bullshit Jobs: A Theory

Aron GURWITSCH (1964): The Field of Consciousness

Aron GURWITSCH (1966): Studies in Phenomenology and Psychology

Hubert HERMANS and Agnieszka HERMANS-KONOPKA (2006): Dialogical Self Theory: Positioning and Counter-Positioning in a Globalizing Society

Tor HERNES (2007): Understanding Organization as Process: Theory for a Tangled World

Francis HEYLIGHEN (1990): Representation and Change

Francis HEYLIGHEN (2000): Principia Cybernetica

James HILLMAN (1975): Re-visioning Psychology

James HILLMAN (1996): The Soul’s Code

Jeremy HOLMES (1983): John Bowlby and Attachment Theory

Jeremy HOLMES (2009): Exploring in Security: Towards an Attachment-Informed Psychoanalytic Psychotherapy

William JAMES (1902): The Varieties of Religious Experience

Carl JUNG (1921): Psychological Types

Carl JUNG (1934): The Soul and Death

Carl JUNG (1951): Aion: Researches into the Phenomenology of the Self

Carl JUNG (1961): Memories, Dreams, Reflections

Jerome KAGAN and Nancy SNIDMAN (2004): The Long Shadow of Temperament

Bernardo KASTRUP (2019): The Idea of the World: A Multi-Disciplinary Argument for the Mental Nature of Reality

Eugene KELLY (1997): Structure and Diversity: Studies in the Phenomenological Philosophy of Max Scheler

Eugene KELLY (2011): Material Ethics of Value: Max Scheler and Nikolai Hartmann

Ian KERSHAW (2008): Hitler

Hugh LACEY (1999): Is Science Value-Free? Values and Scientific Understanding

George LAKOFF (1987): Women, Fire, and Dangerous Things: What Categories Reveal about the Mind

George LAKOFF (1999): Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought

Ervin LASZLO (1963): Essential Society — An Ontological Reconstruction

Ervin LASZLO (1963): Individualism, Collectivism, and Political Power

Kate MANNE (2017): Down Girl: The Logic of Misogyny

Maurice MERLEAU-PONTY (1953): The Structure of Behavior

Robert MERTON (1948): The Self-Fulfilling Prophecy

Gerald MIDGLEY (2000): Systemic Intervention: Philosophy, Methodology, and Practice

John MINGERS (1994): Self-Producing Systems: Implications and Applications of Autopoiesis

Kevin MITCHELL (2018): Innate: How the Wiring of Our Brains Shapes Who We Are

George ORWELL (1949): Nineteen Eighty-Four

Philippe ROCHAT (2009): Others in Mind: Social Origins of Self-Consciousness

Philippe ROCHAT (2014): Origins of Possession: Owning and Sharing in Development

Sally ROONEY (2018): Normal People

Arthur SCHOPENHAUER (1819): The World as Will and Representation

Alfred SCHUTZ (1962): The Problem of Social Reality

David SHAPIRO (1981): Autonomy and Rigid Character

Timothy SNYDER (2015): Black Earth: The Holocaust as History and Warning

Dan SPERBER and Hugo MERCIER (2017): The Enigma of Reason: A New Theory of Human Understanding

Jason STANLEY (2018): How Fascism Works: The Politics of Us and Them

Keith STANOVICH (2011): Rationality and the Reflective Mind

Murray STEIN (1998): Jung’s Map of the Soul

Anthony STEVENS (2002): Archetype Revisited: An Updated Natural History of the Self

Richard TARNAS (1991): The Passion of the Western Mind: Understanding the Ideas That Have Shaped Our Worldview

Volker ULLRICH (2013): Hitler: Volume 1 — Ascent 1889-1939

Hans VAIHINGER (1913): The Philosophy of ‘As-If’: A System of the Theoretical, Practical and Religious Fictions of Mankind

Norbert WILEY (2016): Inner Speech and the Dialogical Self

A.L. WILKES (1997): Knowledge in Minds: Individual and Collective Processes in Cognition

Other years: #biblioindex

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