100 Dinge die ein Junge wissen muss (original) (raw)
This is an attempt to think through a locus of the intersection between Lutheran theology and contemporary psychoanalytic thought.
The Classic Jungian and The Classic Jungian Tradition-Memories and Appreciations-INSIDE-Reviews The Heart of Matter (Sparks) 4-5 The Gambler (Currie) 5 Eyes Wide Open (Sharp) 5 The Middle Passage (Hollis) 6 On Alchemy (Edinger) 7 The Secret Garden (Meredith) 8 Excerpts Marie-Louise von Franz 1-3 Studies in Jungian Psychology by Jungian Analysts Food for the Soul Food for the Soul I would like to mention certain events that appear to be important markers during von Franz's life journey.
Jung And The Post-Human (2017)
Jung's Red Book For Our Time, 2017
Jung and Nietzsche each made the great discovery of a reality that “overcomes” the opposites. Nietzsche, the linguistic scholar and philosopher, referred to this reality as self-presentational language while Jung, the psychologist, names it as the objective psyche. Both agree that this reality is “alive,” with its own intentionality. For the purposes of this essay I will call it living language. The discoveries of both pioneers inaugurated a blossoming of cultural practices, founded on incomplete interpretations of the telos of this living language, which articulate the emergence of a variety of possible worlds, among them the worlds of artificial intelligence, virtual reality, biotechnology, nanotechnology, etc. This essay attempts to describe a cultural practice that could emerge from a more complete understanding of the telos of the psyche, or living language, a practice that can articulate and manifest the possible world of the posthuman. ‘To say more than human things with human voice, That cannot be; to say human things with more Than human voice, that, also, cannot be; To speak humanly from the height or from the depth Of human things, that is acutest speech.’ Wallace Stevens, ‘Chocorua to its Neighbor’
Das Ding as Object of Melancholia
Psychoanalytic Dialogues
While Freud's account of melancholia stresses the role of a lost object, a Lacanian approach draws attention to the role of an intruding and excessive 'real' object and the inability of the psychotic subject to adequately shield themselves from the traumatic jouissance associated with it. While initially these approaches see to contradict one another, this short commentary argues that the loss of an imaginary (ego-supporting) object (as per Freud's conceptualization of psychosis) may be coterminous with the invasive presence of an object of a different order-that of the Lacanian real. We are able to better appreciate the particularity of this invasive object by reference to Lacan's notion-itself derived from Freud-of das Ding. Das Ding is that 'object' of amassed primal jouissance which-like a black hole-corresponds to its own absence, and which, in its terrifying and sublime materializations, brings together the three crucial Freudian concepts of libidinal over-proximity, unmodulated jouissance, and the death drive.