Androgynia jako idea jedności i całości pojawia się w myśli Gastona Bachelarda w kontekście marzenia poetyckiego. To w nim bowiem – o czym dowiadujemy się z Poetyki marzenia - dochodzi do pojednania animy i animusa, żeńskiego i męskiego w jednej psyche. Marzenie będące spod znaku anima francuski filozof nazywa filozofią bytu androgynicznego, która ukazuje nam podwójną idealizację człowieczeństwa. Anima i animus, potwierdzające androgynię psyche, są momentami Ja. Ta dualna natura bytu psychicznego wyraża się poprzez dwa antagonizmy przedstawione za pomocą funkcji (...) realności (adaptacja do rzeczywistości i życia społecznego) i funkcji irrealności (samotność marzenia); myśli nadzorowanej (krytyka, cenzura) i wolnego marzenia (sympatia, przyjęcie, przyłączenie); pracy (wysiłek) i odpoczynku (rozluźnienie); niepokoju (projekt, antycypacja) i spokoju (obecność w sobie) - a zwłaszcza wokół dualności, która krystalizuje się w odróżnieniu umysłu naukowego (l’esprit scientifique) spod znaku animusa (pojęcia, wiedza) od umysłu poetyckiego (l’esprit poetique) spod znaku animy (obrazy, komunia dusz). Androgynia rozumiana jako życie integralne psyche dla Bachelarda jest perspektywiczna i wartościowa a próby jej poszukiwania utożsamia z pytaniem o sens ludzkiej egzystencji. Studia nad marzeniem ukazują jego fundamentalne znaczenie dla równowagi psyche. Tak rozumiana siła obrazów kreuje wówczas sztukę życia. W tym sensie, Bachelard staje się prekursorem nowego spojrzenia w dziedzinie refleksji nad problematyką obrazu – okazuje się, że to obraz odpowiada za relację, która zachodzi między człowiekiem a światem. (shrink)

"Corpus Anima" is a collection of previously published essays written for professional Jungian journals about the unity of psyche and soma, spirit and matter, body and soul. There are also two chapters of more personal reflections, previously unpublished, including a series of articles on the mid-Atlantic Azorean Archipelago. The essays on psyche and soma come from the direct experience of their unity. We live, life moves, at the confluence of these polarities of spirit and matter, body and soul, where through (...) the capacity to hold contradiction and paradox we can become whole. Included in this collection is a published essay (Routledge) on the Portuguese poet and writer, Fernando Pessoa (1888-1935). His particular paradoxical expression of the soul and its life in the world is radically inspiring. The lines below are written on his tomb in Lisbon, resting in the same national monument with Vasco de Gama (c. 1460s-1524), world oceanic explorer. Pessoa was an explorer of inner worlds. He is, posthumously, a national treasure. I am nothing. I shall always be nothing. I cannot want to be anything. But I have in me all the dreams of the world. Cedrus Monte, PhD, is a Jungian Analyst, graduate of the C.G. Jung Institute in Switzerland (1995) where she now resides. She is originally from Northern California. Her roots lie there, even her heart; but even deeper roots, soul roots, lie in the Azores and Madeira, both autonomous island regions of Portugal. An uprooted wanderer of many lands, she has grounded herself as much as possible in the one constant earth, the body. (shrink)

It is very curious that C.G. Jung has had so little influence upon the anthropology of consciousness. In this paper, the reasons for this oversight are given. The archetypal psychology of Jung is summarized and shown to be more complex and useful than extreme constructivist accounts would acknowledge. Jung's thinking about consciousness fits very well with a modern neuroscience view of the psyche and acts as a corrective to relativist notions of consciousness and its relation to the self.

O objetivo do presente trabalho é apresentar os argumentos de Epicuro contra a crença em uma vida além-túmulo. Epicuro se opôs a essa crença porque ela culminava no medo da morte, mais especificamente no medo de castigos divinos. No intuito de dissipar esse fator de perturbação mental, Epicuro desenvolveu a tese de que a “morte nada é para nós” (οὐδὲν πρὸς ἡμᾶς), pois, uma vez que representa a privação dos sentidos (αἴσθησις), a morte surge como o fim da possibilidade de (...) nos relacionarmos com o mundo. Com esse raciocínio Epicuro pretendia mostrar a impossibilidade de uma cisão entre ‘corpo’ e ‘alma’ (ψυχή – psychē) na qual seria possível (para quem assim acreditava) uma existência da alma sem o corpo. Veremos como os argumentos de Epicuro se desenvolvem mediante três considerações: (a) a crítica de Lactâncio em relação a tese de Epicuro; (b) de que modo ocorre a relação entre corpo e psychē, segundo Epicuro, no intuito de mostrar a impossibilidade de uma separação entre esses dois compostos atômicos; (c) de que modo ocorre a relação entre corpo e psychē, segundo Lucrécio, a partir dos conceitos animus e anima. (shrink)

Why do humans make music? Theories of the evolution of musicality have focused mainly on the value of music for specific adaptive contexts such as mate selection, parental care, coalition signaling, and group cohesion. Synthesizing and extending previous proposals, we argue that social bonding is an overarching function that unifies all of these theories, and that musicality enabled social bonding at larger scales than grooming and other bonding mechanisms available in ancestral primate societies. We combine cross-disciplinary evidence from archeology, (...) class='Hi'>anthropology, biology, musicology, psychology, and neuroscience into a unified framework that accounts for the biological and cultural evolution of music. We argue that the evolution of musicality involves gene–culture coevolution, through which proto-musical behaviors that initially arose and spread as cultural inventions had feedback effects on biological evolution because of their impact on social bonding. We emphasize the deep links between production, perception, prediction, and social reward arising from repetition, synchronization, and harmonization of rhythms and pitches, and summarize empirical evidence for these links at the levels of brain networks, physiological mechanisms, and behaviors across cultures and across species. Finally, we address potential criticisms and make testable predictions for future research, including neurobiological bases of musicality and relationships between human music, language, animal song, and other domains. The music and social bonding hypothesis provides the most comprehensive theory to date of the biological and cultural evolution of music. (shrink)

In this essay we have highlighted some significant differences between two visions of the human being: an inter- and transdisciplinary visions of the integral man which consider the human as a hypercomplex being, created by a long process of self-poiesis of its natural and cultural history and another scientific utopian/dystopic vision which projects the necessity of the existence of a superintelligent artificial being in the future, the cyborg, which would replace humanity.

Purpose. Without claiming to explain the meaning and purpose of the Cycladic figurines of the canonical type in the context of the culture that created them, the author attempts to investigate the phenomenon of these ancient images and their impact on contemporary humans through the lens of Carl Gustav Jung’s theory of the collective unconscious and the archetypes. Theoretical basis. The primary meanings and purposes of the Cycladic figurines are ambiguous and incomprehensible to us. We cannot understand them in the (...) context of their original culture. But we are able to create our own meanings: unfinished images generate an opportunity to bypass our conscious mind and to contact the unconscious. The Cycladic figurines may resonate with female archetypes in the male and female psyche, as well as symbolize the ontological primacy of creative unity of opposites, the integrity of consciousness and the unconscious. Originality. The author outlined the possible unconscious meanings generated by the Cycladic figurines for human psyche. The Cycladic figurines actualize the archetypes of the collective unconscious, such as the Great Mother, the Anima, and the Self. These ancient images can be used for introspection, art therapy, active imagination, meditation, mindfulness. Conclusions. The results show that the Cycladic figurines have had a huge impact on the artists of the 20 th century and continue to influence our contemporaries due to the emotional response they evoke in the unconscious, which conceals the primordial features of the ancient mind. Laconic ancient images provide a vast space of options for human imagination. In an attempt to interpret them, we are suddenly seized and carried away into unknown depths. Archetypal images are manifested in any form – from sublime and beautiful to terrible, but they create a single space full of numinous awe and beauty. Engaging with the archetypes and revealing their hidden messages, we establish a connection between consciousness and the unconscious, between the personal and collective unconscious to achieve a deep self-awareness and inner growth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aristotle on the Etruscan Robbers:A Core Text of "Aristotelian Dualism"Abraham P. Bos (bio)1. A Non-Platonic Dualism in Aristotle's Lost WorksThe Soul of a Mortal on Earth is not "At Home," says Aristotle in his dialogue Eudemus. The story about the mantic dream of the expatriate Eudemus and his expectation that he "will return home"1 is well known. It makes clear that, in Aristotle's view, the death of the human (...) individual should be interpreted as the soul's "return to its homeland."2 This is strongly suggested by "the revelation of Silenus" which Plutarch (first century CE) passes down in a literal quotation from the Eudemus.3 It contains the theme of human life on earth as a punishment (timôria). The motif of human life as a punishment is central to two texts by Iamblichus (250-325 CE) and Augustine (354-430 CE), which are usually connected with Aristotle's Protrepticus.4 I want to examine these texts in more detail here. My intention in the following exposition is to propose a non-Platonistic explanation of these texts. In my opinion they have wrongly been read as testimonies of a "Platonistic" phase in Aristotle. The existence of such a phase in Aristotle's development has never been proved. Besides, the interpretation of these texts suffered from the fact that [End Page 289] Aristotle's De anima had also been explained in an unhistorical way since Alexander of Aphrodisias in the third century CE.2. Revising the Modern View of AristotleWe have to make a different assessment of Aristotle's contribution to the discussion on the soul compared with what was current until recently. For after W. Jaeger5 and F. Nuyens6, modern scholars became inclined to leave Aristotle's dialogues out of consideration, because they regarded them as "Platonizing." But a fundamental correction is necessary on this point.7 Jaeger led modern Aristotle studies in a wrong direction by assuming a sharp distinction between Aristotle's lost dialogue Eudemus and his surviving treatise De anima. Although nowadays Jaeger's theory for many scholars is something of a dead horse, nevertheless a real alternative has not been proposed. We still have to get rid of the consequences of the Jaegerian paradigm and develop a unitary interpretation of Aristotle's entire oeuvre. Even more consistently than O. Gigon has already done,8 we should assume that Aristotle's lost works and his surviving biological writings and De anima did not propose two (or more) different psychological theories but one and the same. Because this one Aristotelian psychology was a non-Platonistic but nevertheless dualistic psychology, we have much more reason than could be recognized in the past to assume Aristotelian influence on this discussion.On one essential issue Aristotle disagreed with his teacher Plato: the soul,9 more particularly the indissoluble bond of the soul with a body. Aristotle radically and [End Page 290] consistently argued for the distinction between nous and psychè.10 For Aristotle the nous-in-act is always wholly incorporeal. But he considered it characteristic of the soul that it cannot carry out its functions "without body."11However, the crucial question is: what body does Aristotle mean when he says that the soul cannot perform its specific activities "without body"? Jaeger and Nuyens were wholly convinced that Aristotle was referring to the visible, external body of a human being, animal, or plant. Hence they saw a yawning gap between Aristotle's views in De anima and his position in the dialogue the Eudemus. In the Eudemus Aristotle had clearly argued that the soul can perform its own functions very well, indeed better, without the galling and oppressive visible body.12 But in De anima II 1, in his famous definition of "the soul," Aristotle says that the soul is inextricably bound up with a "sôma physikon organikon."13 Jaeger and Nuyens, following an almost unanimous tradition since Alexander of Aphrodisias in the third century CE, interpreted this sentence in the sense that the soul is the formal principle or entelechy of an "organic body" or a "natural body equipped with organs," i.e., the visible body... (shrink)

Since Wolfgang Giegerich published his animus psychology in 1994, the topic of anima and animus has become an offense to analytical psychology. This offense began to show with Hillman's essay in 1974. However, Giegerich elaborated the problematic issues in these two notions with admirable clarity and demonstrated that the terminology of Jungian psychology has not been thought through carefully enough. In this contribution I present Giegerich's critique on the concepts of anima and animus due to Jung . Then I indicate (...) how Giegerich's position can provide new incentives for Jungian psychology. (shrink)

The purpose of the article is to reveal the anthropologization of Dasein-psyche’s being by methods of neurophilosophy. The anthropologization of Dasein-psyche’s being by methods of neurophilosophy allows considering the noogenesis from the perspective of philosophical traditions, which is much richer in comparison with the history of scientific knowledge about the psychology of meanings. The being of Dasein-psyche in the meaning of "philosopher’s soul" was firstly mentioned by Plato in "Phaedo". The anthropologization of Dasein-psyche’s being reveals the ontological orientation and limits (...) of the being of Dasein-psyche within the being of Dasein-the-One, as well as the intellect, knowledge and techne, as the arete existentials. Theoretical basis of the study is built on Heidegger’s fundamental ontology and methods of neurophilosophy. Originality lies in exploring Dasein-psyche through the neurophilosophical approach. In the context, Dasein-psyche is revealed as a part of the whole or the image, created from Dasein-Y-Matter as a paradigm. It is formed by the factors and causes of complication, as well as by the experience of being of the previous states of matter. Conclusions. In conclusion, the anthropologization of Dasein-psyche’s being by methods of neurophilosophy allows considering the noogenesis from the perspective of philosophical traditions. The essence of a person is revealed as the arete existentials, which require further rethinking and clarification. (shrink)

This article and associated short film, entitled Threshold, explores the phenomenon of house as a Cartesian construct of rational cultural detachment, set in binary opposition to the indigenous understanding of nature as connected and sacred. Threshold focuses on the liminal in-between zones of a house – its doors and windows – which both separate and join the inside/outside domains – without belonging to either of them. The film explores the liminal act of crossing this ontological threshold – representing it cinematically (...) as a vibrational, ocular/aural wavering between two ‘worlds’. The intention is to destabilize this duality on an emotional level – in order to interrogate its validity. This strategy references anthropological theory, which asserts that the liminal act stimulates the limbic system containing ancestral, instinctual deposits. The function of the limbic system (part of the triune brain model) accords with Jung’s theory of the collective unconscious – which views the house as an archetypal symbol, central to the meaning of dreams – in representing the psyche of the dreamer. Threshold attempts to invoke this and other archaic symbols as the camera journeys through its interior spaces, discovering its material culture artefacts, which reflect the psychic state of its inhabitants. The paper explores the indigenous belief that there is a mystical (unitive, transformative) relationship existing between space and acoustics that can only be fully appreciated through an emotional experience with it. The adoption of an arts interventionist approach, can, the article will argue, provide an important contribution towards our expanded understanding of Space and Place as an embodied, emotional-cognitive act. (shrink)

La diversificación moderna de los saberes sobre el ser humano ha llevado a una visión diversificada de la antropología tomista. Se impone una vuelta revitalizadora a esta antropología que muestre la unidad estructural que para Santo Tomás tienen el alma y el hombre. El trabajo se centrará en las tres tesis que articulan la teoría tomista del espíritu y, en concreto, la exposición que nuestro autor hace en la Summa contra gentiles, obra capital en la producción del Angélico que, sin (...) embargo, ha sido bastante marginada. (shrink)

In 1925, while transcribing and painting in his Red Book, C. G. Jung presented a series of seminars in English in which he spoke for the first time in public about his early spiritualistic experiences, his encounter with Freud, the genesis of his psychology, and the self-experimentation he called his "confrontation with the unconscious," describing in detail a number of pivotal dreams and fantasies. He then presented an introductory overview of his ideas about psychological typology and the archetypes of the (...) collective unconscious, illustrated with case material and discussions concerning contemporary art. He focused particularly on the contra-sexual elements of the personality, the anima and the animus, which he discussed with the participants through psychological analyses of popular novels, such as Rider Haggard's She. The notes from these seminars form the only reliable published autobiographical account by Jung and the clearest and most important account of the development of his work. This revised edition features additional annotations, information from the Red Book, and an introduction by Sonu Shamdasani, Philemon Professor of Jung History at University College London. (shrink)

In his De Natura et Origine Animae, an answer to a work by Vincentius Victor, Augustine was drawn into attempting to answer some questions about what kind of reality dream-bodies, dream-worlds and dream-pains have. In this paper I concentrate on Augustine's attempts to show that none of Victor's arguments for the corporeality of the soul are any good, and that Victor's inflated claims about the extent of the soul's self-knowledge are the result of mistaking self-awareness for self-knowledge. Augustine takes the (...) position that the feelings we have in dreams and the feelings of the dead, although they are real feelings, are not always the feelings they seem to be. This position is consistent with Augustine's later works, though it departs from his understanding of these issues in his earliest works. (shrink)

In this article, I examine the relation between phenomenology and anthropology by placing Foucault's first published piece, “Introduction to Binswanger's Dream and Existence“ in dialectical tension with The Order of Things. I argue that the early work, which so far hasn't received much critical attention, is of particular interest because, whereas OT is notoriously critical of anthropological confusions in general, and of “Man” as an empirico‐transcendental double in particular, IB views “existential anthropology” as a unique opportunity to establish (...) a new and fruitful relation between transcendental forms and empirical contents. This is because IB focuses on a specific object, “Menschsein”, which is neither the transcendental subject nor an empirical being. Thus for the young Foucault, existential anthropology occupies a fertile methodological middle ground between transcendental approaches and empirical forms of analysis. I first interpret anthropology in the light of phenomenology and defend the view that Menschsein is neither a transcendental structure nor a concrete particular, but the instantiation of the first in the second. I argue that for anthropology to yield the full theoretical benefits Foucault claims for it, the particular cases of Menschsein examined in existential analysis have to be regarded as exemplary. I then read phenomenology back in the light of anthropology and examine how, for Foucault, the analysis of Menschsein in dreams benefits fundamental ontology by affording us a clearer view of some of the main existentiale than the focus on everyday waking experience in Being and Time. Finally, I turn to the limits and difficulties of this early position and my reading of it, and to their consequences for Foucault's later view. (shrink)

Anthropology of Consciousness, EarlyView.

This interdisciplinary article takes a philosophical approach to The Interpretation of Dreams, connecting Freud to one of the few philosophers with whom he sometimes identified - Immanuel Kant. It aims to show that Freud's theory of dreams has more in common with Bion's later thoughts on dreaming than is usually recognized. Distinguishing, via a discussion of Kant, between the conflicting 'epistemological' and 'anthropological' aspects of The Interpretation of Dreams, it shows that one specific contradiction in the book - concerning the (...) relation between dream-work and waking thought - can be understood in terms of the tension between these conflicting aspects. Freud reaches the explicit conclusion that the dream-work and waking thought differ from each other absolutely; but the implicit conclusion of The Interpretation of Dreams is quite the opposite. This article argues that the explicit conclusion is the result of the epistemological aspects of the book; the implicit conclusion, which brings Freud much closer to Bion, the result of the anthropological approach. Bringing philosophy and psychoanalysis together this paper thus argues for an interpretation of The Interpretation of Dreams that is in some ways at odds with the standard view of the book, while also suggesting that aspects of Kant's 'anthropological' works might legitimately be seen as a precursor of psychoanalysis. (shrink)

A groundbreaking contribution to scholarship on Hegel and nineteenth-century philosophy, this book makes the case that the "Anthropology" is essential to understanding Hegel's philosophy of spirit in its connection with the philosophy of nature.

In this paper, I examine the relation between phenomenology and anthropology by placing Foucault?s first published piece, Introduction to Binswanger?s?Dream and Existence? in dialectical tension with The Order of Things. I argue that the early work, which so far hasn?t received much critical attention, is of particular interest because while OT is notoriously critical of anthropological confusions in general, and of?Man? as an empirico-transcendental double in particular, IB views?existential anthropology? as a unique opportunity to establish a new and (...) fruitful relation between transcendental forms and empirical contents. This is because IB focuses on a specific object,?Menschsein?, which is neither the transcendental subject nor an empirical being. Thus for the young Foucault existential anthropology occupies a fertile methodological middle ground between transcendental approaches and empirical forms of analysis. I first interpret anthropology in the light of phenomenology and defend the view that Menschsein is neither a transcendental structure nor a concrete particular, but as the instantiation of the first in the second. I argue that for anthropology to yield the full theoretical benefits Foucault claims for it, the particular cases of Menschsein examined in existential analysis have to be regarded as exemplary. I then read phenomenology back in the light of anthropology and examine how, for Foucault, the analysis of Menschsein in dreams benefits fundamental ontology by affording us a clearer view of some of the main existentiale than the focus on everyday waking experience in Being and Time. Finally, I turn to the limits and difficulties of this early position and my reading of it, and to their consequences for Foucault?s later view. (shrink)

Purpose of the article is to highlight the peculiarities of the androgyny presentation in current visual culture, in particular in fashion and its philosophical and culturological comprehension. Determination of the leading trends associated with the offset of gender stereotypes and denial of the established separation into the feminine and masculine beginnings is due to the attention to the latest theories, such as transfeminism. Theoretical basis is the works of contemporary authors who develop such concepts as "gender", "gender identity", "androgyne" and (...) move within the limits of the theories of transfeminism and transgenderism. The leading French thinker J. Baudrillard outlines philosophical measurements related to the justification of fashion. The interaction issues of the feminist theory, aesthetics of gender and androgyny, which are manifested in visual images, are presented in the writings of P. Auslander, R. Crepax. Transformation of the androgyny idea is considered in the works of B. Řiháková, F. J. Galarte. S. Stryker, T. Bettcher and J. Halberstam also address the problem of transgenderism and transfeminism in their writings. Originality is to highlight the main aspects associated with actualization of androgyny, its visual presentations in fashion, and the connections with contemporary theoretical discourse. A number of concepts related to the transformation of gender stereotypes have been identified. It was revealed that the logical continuation of changes in society, science and technical development is the actualization of androgyny as an individual’s freedom in self-presentation and self-identification. It was emphasized that during the last century androgyny also serves as the basis for forming new trends in theoretical discourse, in particular, transfeminism, as well as it finds many visual manifestations in fashion and fashion industry. Conclusions contain the results of the study that describes the role of androgyny in the context of today’s culture as a measurement of personal freedom, aimed at avoiding gender stereotypes and the usual dichotomy of masculinity and femininity, which manifests itself in contemporary visual practices. (shrink)

In this groundbreaking new work, Anthony Molino has collected in-depth interviews with seven renowned anthropologists and social theorists: MARC AUGE, VINCENT CRAPANZANO, KATHERINE EWING, GANANATH OBEYESEKERE, MICHAEL RUSTIN, KATHLEEN ...

_Dreaming the Myth Onwards_ shows how a revised appreciation of myth can enrich our daily lives, our psychological awareness, and our human relationships. Lucy Huskinson and her contributors explore the interplay between myth, and Jungian thought and practice, demonstrating the philosophical and psychological principles that underlie our experience of psyche and world. Contributors from multi-disciplinary backgrounds throughout the world come together to assess the contemporary relevance of myth, in terms of its utility, its effectual position within Jungian theory and practice, (...) and as a general approach for making sense of life. As well as examining the more conscious facets of myth, this volume discusses the unconscious psychodynamic "processes of myth", including active imagination, transference, and countertransference, to illustrate just how these mythic phenomena give meaning to Jungian theory and therapeutic experience. This rigorous and scholarly analysis showcases fresh readings of central Jungian concepts, updated in accordance with shifts in the cultural and epistemological concerns of contemporary Western consciousness. _Dreaming the Myth Onwards_ will be essential reading for practicing analysts and academics in the field of the arts and social sciences. (shrink)

Big dreams are rare but highly memorable dream experiences that make a strong and lasting impact on the dreamer's waking awareness. Moving far beyond "I forgot to study and the finals are today" and other common scenarios, such dreams can include vivid imagery, intense emotions, fantastic characters, and an uncanny sense of being connected to forces beyond one's ordinary dreaming mind. In Big Dreams, Kelly Bulkeley provides the first full-scale cognitive scientific analysis of such dreams, putting forth an original theory (...) about their formation, function, and meaning.Big dreams have played significant roles in religious and cultural history, but because of their infrequent occurrence and fantastical features, they have rarely been studied in light of modern science. We know a great deal about the religious manifestations of big dreams throughout history and around the world, but until now that cross-cultural knowledge has never been integrated with scientific research on their psychological roots in the brain-mind system. In Big Dreams, Bulkeley puts a classic psychological thesis to the scientific test by clarifying and improving it with better data, sharper analysis, and a broader evolutionary framework. He brings evidence from multiple sources, shows patterns of similarity and difference, questions prior assumptions, and provides predictive models that can be applied to new sets of data. The notion of a connection between dreaming and religion has always been intuitively compelling; Big Dreams transforms it into a solid premise of religious studies and brain-mind science. Combining evidence from religious studies, psychology, anthropology, evolutionary biology, and neuroscience, Big Dreams makes a compelling argument that big dreams are a primal wellspring of religious experience. They represent an innate, neurologically hard-wired capacity of our species that regularly provokes greater self-awareness, creativity, and insight into the existential challenges and spiritual potentials of human life. (shrink)

"Dreams" is a long overdue collection of writing on dreams from many of the top scholars in religious studies, anthropology, and psychology departments.

Den an den gewaltigen Umwälzungen unserer Zeit Interessierten bewegen heute in erster Linie die Probleme des sozialen Wandels - oder besser des dringend not wendigen Umbaus unserer Welt. Erst dahinter tritt seit einiger Zeit die Forderung nach dem Umbau des Menschen auf 1. Sie ist von der öffentlichkeit noch relativ wenig beachtet und offenbar als unangenehm fast tabuiert. Von den die Frage initiierenden Biologen ist diese Forderung aber durchaus ernst gemeint. Ihre Ten denz ist radikal. Außerhalb dieser Tendenz laufen aber (...) bereits unentwegt Prozesse, die zuerst Eingriff in die Physis und Psyche des Menschen, dann eben doch schon Veränderung bedeuten oder bedeuten können. Der Massenausstoß von Chemikalien bis ins Trinkwasser und in die Zahnpasta hinein und die permanente massenhafte Massenbeeinflussung teilgeplanter Art, zum Beispiel durch Werbung, deren Wirkung (besonders insgesamt!) völlig unbekannt ist, ist damit gemeint. Hier setzt unser Interesse ein. Die Idee einer Veränderung des Menschen ist einmal überhaupt bewegend. Zum anderen gilt ihr deshalb unser Fachinteresse, weil eine an der Kulturanthropologie und der sogenannten Philosophischen Anthropologie orientierte Soziologie durch die Behauptung und Verbreitung des Konzeptes von der »Offenheit« und »Plasti zität«, der unbegrenzten Beeinflußbarkeit und Lernfähigkeit des Menschen, zu sammen mit einer untheoretischen Evolutionstheorie erst den Hintergrund für die Idee der Möglichkeit eines »Umbaus« des Menschen geliefert hat. Ist der Mensch total offen, nicht festgelegt, dann kann er auch beliebig angepaßt werden. (shrink)

The article answers the question: “How does the agathos of Dasein-psyche and Dasein-Intelligent-Matter come into being?” or “How does the meaningful-presence of Dasein-psyche and Dasein-Intelligent-Matter come about?” The author turns to the philosophy of Plato and Heidegger and presents Dasein-psyche as an elementary structure or a Dasein-Intelligent-Matter actor. The Dasein-psyche’s meaningful presence is significantly conditioned by the focus and limits of the arete potency, set by Dasein-Intelligent-Matter. The anthropologization of Dasein transforms the individual discourse and a way of life in (...) accordance with the arete potency. The arete potency is the source of Dasein-psyche’s meaningful presence. The anthropologization of Dasein sets free arete, providing the transforming of the arete existentials potency into the energy of Dasein-psyche’s meaningful presence. The disclosedness of arete is an “ideal” state of the Dasein-psyche sustainable development and prosperity, the agathos of Dasein-psyche and Dasein-Intelligent-Matter. (shrink)

Den an den gewaltigen Umwälzungen unserer Zeit Interessierten bewegen heute in erster Linie die Probleme des sozialen Wandels - oder besser des dringend not wendigen Umbaus unserer Welt. Erst dahinter tritt seit einiger Zeit die Forderung nach dem Umbau des Menschen auf 1. Sie ist von der öffentlichkeit noch relativ wenig beachtet und offenbar als unangenehm fast tabuiert. Von den die Frage initiierenden Biologen ist diese Forderung aber durchaus ernst gemeint. Ihre Ten denz ist radikal. Außerhalb dieser Tendenz laufen aber (...) bereits unentwegt Prozesse, die zuerst Eingriff in die Physis und Psyche des Menschen, dann eben doch schon Veränderung bedeuten oder bedeuten können. Der Massenausstoß von Chemikalien bis ins Trinkwasser und in die Zahnpasta hinein und die permanente massenhafte Massenbeeinflussung teilgeplanter Art, zum Beispiel durch Werbung, deren Wirkung (besonders insgesamt!) völlig unbekannt ist, ist damit gemeint. Hier setzt unser Interesse ein. Die Idee einer Veränderung des Menschen ist einmal überhaupt bewegend. Zum anderen gilt ihr deshalb unser Fachinteresse, weil eine an der Kulturanthropologie und der sogenannten Philosophischen Anthropologie orientierte Soziologie durch die Behauptung und Verbreitung des Konzeptes von der »Offenheit« und »Plasti zität«, der unbegrenzten Beeinflußbarkeit und Lernfähigkeit des Menschen, zu sammen mit einer untheoretischen Evolutionstheorie erst den Hintergrund für die Idee der Möglichkeit eines »Umbaus« des Menschen geliefert hat. Ist der Mensch total offen, nicht festgelegt, dann kann er auch beliebig angepaßt werden. (shrink)

This collection of essays charts the intellectual trajectory of Barbara Glowczewski, an anthropologist who has worked with the Warlpiri people of Australia since 1979. She shows that the ways Aboriginal people actualise virtualities of their Dreaming space-time into collective networks of ritualised places resonate with Guattarian and Deleuzian concepts. Inspired by the art and struggles of different Indigenous people and other discriminated groups, especially women, Glowczewski draws on her own conversations with Guattari, and her debates with various scholars to deliver (...) an innovative agenda for radical anthropology. (shrink)

This paper begins with a discussion of C.G. Jung’s tautegorical approach to the symbol, and particularly the anima, the unconscious female component of a man’s psyche. The author then examines the anima by considering the criteria given by P. Tillich to evaluate religious symbols. The aim is to show that the consideration of anima in Tillich’s theology is likely to enrich this theologian’s approach to the process of sanctification. The emphasis is on the possibility for a man to develop his (...) link with the “power of being” by allowing his anima to enrich his personality. From a psychological point of view, this implies for the subject an awareness of his social mask, the persona, in order to allow his feminine part to reveal itself. (shrink)

This article explores the dream descriptions submitted in 1973–1974 by former Polish prisoners of the Auschwitz concentration camp in response to a questionnaire sent out by Polish psychiatrists. These descriptions are being investigated as testimonies that represent the Auschwitz inmates’ experiences commonly regarded as “unspeakable.” Not only the dream experience itself, but also the respondents’ attitudes toward and beliefs about dreams are taken into consideration in an attempt to understand the impact of the Holocaust on the survivors. Their general inability (...) of comprehending the Auschwitz and post‐Auschwitz dreams seems to be the most important and significant aspect of their testimonies. The experience of dreams as completely strange and astonishing phenomena is being explained in this article in connection with the respondents’ ability and inability to recover from their Holocaust trauma. (shrink)

Rather than regarding dreams as "things" or property, and grammatically treating them as nouns, the suggestion is to formulate a dream as an activity, label it "dreaming" and more specifically accept dreaming as interactional. For dreaming to be of importance, several psychological factors must be considered, including retention and selection, as well as external factors, such as to whom dreams are reported and their style of communication. Examples from anthropological writers on dreams are provided. It is noted that societal beliefs (...) about dreams tend to influence the amount and types of dreams that are communicated. (shrink)

Based on anthropological fieldwork conducted in the Eastern Cape, the paper explores the interconnections between dreams (amathongo, amaphupha) and medicines (amayeza, imithi, amachiza) as aspects of the Xhosa diviner’s culture, knowledge and experience. Background information is provided in the introduction, inter alia, on the Xhosa patrilineal clan (isiduko), divination (imvumisa, evumiso) and religious and cultural change. The ability to dream, inter alia of the ancestors and medicines, is central to the diviner’s intuition and professional stock-in-trade, which are part and parcel (...) of a religious healing tradition. Examples of dreams involving the ancestors (iminyanya), diviners, clients and medicinal plants are presented and analysed in relation to relevant case material. The ritual significance of dreams is explored in some detail. The distinctions between diviner (igqirha lokuvumisa) and herbalist (ixhwele), and between medicines and charms (amakhubalo), receive attention in the section on medicines. The underlying purpose of traditional Xhosa religious ideology is discussed in the conclusion. (shrink)

Anthropologists have tended to treat dreams as private fantasies arising from restless libidos struggling with reality. In this view, the dreamer is a victim of what she or he does not want, the intentions of the dreamer, and dreamed of, are often confused or illusory, and what happens in the dream is subj ect to a more primary, more objective, waking reality.The Barok people of New Ireland, Papua New Guinea, define dreams as both sleeping and waking experiences. Their dreams are (...) expressions of spiritually powerful persons who deal with a spiritual reality.In waking and real, but substantially dreamlike experiences such as one I describe in this paper, the desires and intents of all involved were perceived as wild possibilities. In the three sleeping dreams that I describe, the desires and intents of the dreamers were true, clearly expressed, and effective in creating or foretelling reality.Describing such subjective and willful experiences entails personal and professional risk. But toward understanding what happened, I undertake this in personally revealing terms, and I recommend Barok and other Native perspectives for the light they shed on dreams and reality.Social science has, for the most part, left dream analysis to the psychologists, and dreaming experiences to "the natives.” People educated in modern European traditions, and especially in academe, learn to not talk plainly or too much about their more subjective experiences or awarenesses, e.g, sex, emotions, and dreams. This applies not only to our lives as fieldworkers, but to our private lives in Western culture.Even recent publications1 still define dreams as a softer and more subjective, or even false, too private, in contrast to the harder and more objective, true reality of waking life (see Tedlock 1987). From this perspective, the accepted truth of there being an objective, socially defined, wakeful reality is not seriously called into question.Fieldwork experiences have shown me different distinctions between dreaming and not‐dreaming realities. I have learned to both expect and get more from dreams. I did not seek nor intentionally precipitate these experiences. They were a congruent part of my learning during four different periods of fieldwork.These experiences suggest a link between the ambiguity of intent in western style, non‐Native2 dreamers, and a lack of creative power. This contrasts with the clarity in the intent of Native style dreamers, and a real creative power.This link short‐circuits conventional academic distinctions between dreaming and waking experiences. For this reason, people like myself have not paid attention to these kinds of field experiences, much less written them up. We fear being disbelieved and discredited. Treating dreams on a comparable footing with objective reality is tantamount to "going native.”3 As Katherine Ewing has stated it, the problem is how to believe the Native meaning of dreams in defiance of the taboo against anthropologists' accepting the "temptation to believe" that "the subjects of one's research actually know something about the human condition and an encompassing 'reality'"(Ewing 1994:572).The field experiences I describe here have made me a believer of both the Native version of what happened, and the truth of there being an encompassing (Native) reality.4 They also convinced me of the necessity of trying to deal openly with what I know of the internal, private, libidinous, and willful stuff that is a part of these dreaming experiences. I reveal my own intent, desires, and needs, in both personal and professional terms, in order to lay some of the cards on the table, in order to look at them from both Native and non‐Native perspectives on what happened.I have learned that the difference between dreams and reality is not what it has been made out to be. On the one hand, the conventional definition of reality too strongly limits my ability to talk about my subjective experiences of it. On the other hand, the conventional definition of dreams does not make enough sense of my real experiences.By describing the real, non‐dreaming experience in which my subjective feelings are centered, the problematic issues of my own wakeful intent as a person and as an anthropologist are centered. This allows comparison of what is supposedly the nature of waking reality with what I experienced in the three sleeping dreams (hereafter "sleepdreams") which follow.The first three sleepdreams were experienced when I was living among Barok people at New Ireland, PNG, between 1979 and 1985. The fourth occured at Taumako, Solomon Islands, in 1993. (shrink)

We tested the new threat simulation theory of the biological function of dreaming by analysing 592 dreams from 52 subjects with a rating scale developed for quantifying threatening events in dreams. The main predictions were that dreams contain more frequent and more severe threats than waking life does; that dream threats are realistic; and that they primarily threaten the Dream Self who tends to behave in a relevant defensive manner in response to them. These predictions were confirmed and the theory (...) empirically supported. We suggest that the threat simulation theory of dreaming may have wider implications for theories about the function of consciousness. (shrink)