Category: Psyche

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James Hillman – Luddite

The Cyberwork: The archetypal imagination in new realms of ensoulment. From the C.G. Jung Page: An article by Cliff Bostock. Towards a Jungian Psychology of Technology

In some ways, this paper represents the recanting of some of my own positions or at least an effort to situate myself with more clarity in cyberspace. It is also an effort to establish some kind of rapprochement between cyber – thinking and the archetypal imagination. This is important to me because among the archetypal Luddites seems to be James Hillman himself. I have heard him dismiss cyberspace in public talks.

The quality of images

The dismissal of cyberspace by so many archetypal psychologists intrigues me because, as I said, the medium is purely imagistic and, according to the Hillmanian view, images are the foundation of psyche. Of course, images have varying character. Images can be degraded in their representation and, certainly, the images in cyberspace vary wildly in that respect. But one does not dismiss all art on the basis of bad painting.

Have I already linked to this? I have some of Cliff’s stuff linked BUT atomz Search is not working! I’m fixing it. This article is of great interest because it addresses the *exact* field of my interest. And yes – many whose psychology I like miss the psyberside.

later: Saturday, March 6, 2010 Entire text follows to prevent link decay.

Continue reading “James Hillman – Luddite”

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Suzi Gablik

The Nature of Beauty in Contemporary Art

Suzi Gablik has discussions with Thomas Moor and James Hillman.

Here is an excerpt.

Suzi: In our culture, the notion of art being in service to anything is anathema. Aesthetics doesn’t serve anything but itself and its own ends.

I would like that to change. When Hilton Kramer says that the minute you try to make art serve anything, you’re in a fascistic mode’well, I don’t believe that.

Hillman: I’d like to defend the cleaning of the river, for a moment. I’m going back to what you said a little earlier: it’s the attempt to put art in the service of something.

Suzi: Yes, that’s where the issue is.

Hillman: Art in the service of something. If we say that it’s life, and if we think, for instance, of the Balinese village where everything is made to be functional and useful, for celebrations or ceremonies… you’re still in service to the gods, somehow. Now we don’t have that we’ve wiped the gods out… So the god that art now serves is the god that dominates the culture, which is the god of commodity, of money. So it is in service, it’s in service to gods we don’t approve of… Now suppose the question doesn’t become what art should do, but rather how do we find that which art should serve? Art is already in service, so we could perhaps change that to which it is in service?

Suzi: So the question is what could art better serve than the things it has been serving, like bourgeois capitalism, throughout our lifetimes?

Hillman: Right! And I think the artist in the river is serving a different god.

To relate it back to the themes here, what it we replaced the word Art with Net? I see them as both mediating soul. However for it to be of the sort of art they are advocating here it is not all the net that works this way… have we wiped the gods out of the Net?

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Singularity

Staring Into The Singularity

by Eliezer S. Yudkowsky

The short version:
If computing power doubles every two years,
what happens when computers are doing the research?
Computing power doubles every two years.
Computing power doubles every two years of work.
Computing power doubles every two subjective years of work.
Two years after computers reach human equivalence, their power doubles again. One year later, their speed doubles again.
Six months – three months – 1.5 months … Singularity.
It’s expected in 2035. (Oops, make that 2025.)

Ok, so that is what it’s about. There is an old idea that the soul is infinite. Things can go at any damn rate they like the soul will match it. In fact these perhaps dubious scientific notions have more power as a metaphorical expression of our psyche than they do as actual events in the world. Hence we have Carl Jung writing about UFOs. If they did not exist we’d have to invent them! Singularity is like that too. Or is it?

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Free software and psyche

Free Software and the Psyche

What are all these posts on open source and free software doing on my weblog? What is the link with psyche?

Well there is a link with my psyche, in that I gravitate to the of edge. Free software is on the edge of some sort of cultural social advance. It may peter out like the “counterculture” or it may actually be a continuation of something of that spirit.

More directly there is a psychological side: identity in a virtual realm relates to ownership. In the early says of the well there was the phase You Own Your Own Words. The theme has a powerful presence on the Net, relates right back to notion of “free speech” with its elevated, sacred, archetypal complexities.

I’m not all that clear, I know. I just have a sense that probing the noosphere here involves fully grasping the free software phenomena, with its associated stories of cathedrals and bazaars etc. Anyway, I run Linux for that reason, to travel into the different realms of the cyber-world. I think of it as a journey into the psyche!

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Cliff Bostock

Writings
Deiknymena: Erotic revelations in cyberspace

by Cliff Bostock

“But who is imagining in cyberspace?As we surf the Web an apparent random series of images begins to arise that at some level has coherence to the psyche (if we can presume some kind of coherence is necessary to maintain our attention). Any web surfer can verify that this “dialog” can go on for hours. The lived experience is not of incoherence and disassociation. It is instead of fascination and learning. One feels in contact … but with what?

This too is similar to accounts of the mystery cults. One is taken over by the experience – specifically by the “god” in the experience at the center of the cult. Despite the balkanization, the fragmentation into various cults with different contents, the shared experience in all of them is of being overtaken. The same is true in cyberspace. To put it in Marshall McLuhan’s terms: We are re-tribalized (into newsgroups and chat rooms), but the particular content of the tribe doesn’t matter so much. Why? Because the medium itself is the message.
But, again, what is the fundamental quality of the medium – or, as the Greeks might put it, what is the god in the medium? Perhaps, as Ulansey seems to suggest, it is the collective psyche or anima mundi – the “megasynthesis” of matter and thought into a self-reflective colelctive envisioned by Teilhard de Chardin (1959).”

The line “…what is the god in the medium?” interests me here. It is a project of mine – the archetypes of cyberspace.

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Danger to the planet in dismissing the soul in tech

Cliff Bostock – Writings
Hillman Speaks: The topic is depression and the man is confounding
by Cliff Bostock

“This curious habit of exempting certain areas of inquiry from his own method of reversal permeated the weekend. While valorizing shattering, the suffering of depression, he seemed unwilling to look at what mania itself might be asking of value. To my own mind, mania, as a social descriptor, may be telling us we really do need to speed up our attention, that if we live on a dying planet, we need to begin merging our bodies with new forms of technology. It is in media – the internet, the cell phone, the television – that we see the most visible expressions of consciousness speeded to “manic” rates. There was just no opening in Hillman’s (anti-technological, anti-speed) cosmology to discuss this in a serious way.”

“Indeed, the entire room seemed unwilling to go that way. One man spoke negatively of the way the “window to the world” has been replaced by “Windows ’95.” It is a great mystery to me how people in archetypal psychology offhandedly dismiss the idea that technology itself might be ensouled, that in a world on the apparent verge of environmental disaster, our survival might well depend on our capacity to take on new forms of embodiment. There has been a lot of (optimistic) writing in recent years about the internet as a group mind that may be the planet’s salvation.”

A nice essay on depression from yr 2000. This is also a link which in turn links to a lot of writing by Cliff Bostock. Look for his article on Archetypes for example…

The whole essay follows:

Continue reading “Danger to the planet in dismissing the soul in tech”

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Fall into a great excess!

Synchronicity

The medieval “magician” Albertus Magnus wrote:

“A certain power to alter things indwells in the human soul and subordinates the other things to her, particularly when she is swept into a great excess of love of hate or the like. When therefore the [human soul] falls into a great excess of any passion, it can be proved by experiment that the [excess] binds things together [magically] and alters them in the way it wants. Whoever would learn the secret of doing and undoing these things must know that everyone can influence everything magically if [s/he] falls into a great excess.”

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Mona Lisa

Mona Lisa . [dead] . Now http://web.archive.org/web/20010222162001/http://studiolo.org:80/Mona/MONASV12.htm

“Most probably it was Sigmund Freud’s influential essay on Leonardo’s homosexuality and Freud’s consequential analysis of the Mona Lisa which was the direct or proximate impetus for Duchamp’s image. But, whereas Duchamp seems to imply that the picture fuses artist and sitter, male and female, Freud suggests that the Mona Lisa (specifically her smile) is a manifestation of Leonardo’s submerged memory of the birth mother from whom he was estranged at age four and who Freud theorizes expressed an unnatural affection toward her young son. In fact, Freud refutes the notion that there is a physiognomic similarity between the artist and the sitter, but goes on to suggest that the device of the smile was obviously so meaningful to the artist, using it frequently in his works of the time, it must have repressed significance. The person behind the Mona Lisa, Freud suggests, may have had such a smile, a smile that evoked long ago suppressed memories of his mother. Indeed, as Freud is quick to point out, this seems to have been a persistent theme: Vasari even noted that at the earliest age Leonardo was known for having created images of smiling women:

Let us leave the physiognomic riddle of Mona Lisa unsolved, and let us note the unequivocal fact that her smile fascinated the artist no less than all spectators for these 400 years. This captivating smile had thereafter returned in all of his pictures and in those of his pupils. As Leonardo’s Mona Lisa was a portrait, we cannot assume that he has added to her face a trait of his own, so difficult to express, which she herself did not possess. It seems, we cannot help but believe, that he found this smile in his model and became so charmed by it that from now on he endowed it on all the free creations of his phantasy.

“(Sigmund Freud, Leonardo da Vinci: A study in psychosexuality. tr. A.A. Brill. New York, Vintage Books, [1955] Originally published by Freud in 1910, p. 79.)”

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Content is not King

Content is Not King

" What the argument that content is not king does say is that people are willing to pay far more for point-to-point communication than for the famed content. That is likely to be reflected in what kinds of networks are built, and which companies succeed. It inverts the usual ordering of priorities, making point-to-point communication central, and content secondary."

Thanks Christine for the link – a basic and lovely idea – one way we put this notion in a cult I belong to is that "conserved culture" is not as important as "spontaneity".

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