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Plato, (born 428/427 BCE, Athens, Greece —died 348/347, Athens ), ancient Greek philosopher, student of Socrates (c. 470–399 BCE), teacher of Aristotle (384–322 BCE), and founder of the Academy, best known as the author of philosophical works of unparalleled influence [*]. We hope that these Plato quotes inspire you to understand politics, love, and life ... Read more

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ENTJ Confessions #6

Writing in the late 1990s about the tendency of encyclopedists to designate existentialism a finished project, Thomas W. Busch cautions that such hasty periodization risks distorting our understanding of the contemporary philosophical scene and of depriving ourselves of vital resources for critiquing contemporary forms of oppression, what Garbriel Marcel referred to as processes of dehumanization. We should recall that "existentialism made possible present forms of Continental philosophy, all of which assume the existentialist critique of dualism, essentialism, and totality in modern philosophy," and we should acknowledge that "existentialism remains capable of haunting today's scene as an important and relevant critic." Offered in honor of Thomas W. Busch after his more than fifty years of work in philosophy, the essays in this volume attest to existentialism as a living project. The essays are written by scholars who championed existentialism in America and by scholars who now seek to extend existentialist insights into new territory, including into research in cognitive science. The essays range from studies of key figures and texts to explorations of urgent topics such as the nature of freedom and the possibility of what Busch calls "incorporation," a sense of communicative solidarity that respects difference and disagreement. | Author: J. C. Berendzen|Gregory Hoskins, Gregory Hoskins | Publisher: Pickwick Publications | Publication Date: Mar 24, 2017 | Number of Pages: 244 pages | Language: English | Binding: Paperback/Philosophy | ISBN-10: 1498298516 | ISBN-13: 9781498298513

Lifting The Veil Films, Books, Science, Esoteric Education

First published in 1776, The Wealth of Nations is generally regarded as the foundation of contemporary economic thought. Adam Smith, a Scottish professor of moral philosophy, expounded the then-revolutionary doctrine of economic liberalism. The book’s importance was immediately recognized by Smith’s peers, and later economists have shown an unusual consensus in their admiration for his ideas. Combining economics, political theory, history, philosophy, and practical programs, Smith assumes that human self-interest is the basic psychological drive behind economics and that a natural order in the universe makes all the individual, self-interested strivings add up to the social good. His conclusion, that the best program is to leave the economic process alone and that government is useful only as an agent to preserve order and to perform routine functions, is now known as laissez-faire economics or noninterventionism. In noting for the first time the significance of the division of labor and by stating the hypothesis that a commodity’s value correlates to its labor input, Smith anticipated the writings of Karl Marx. Like Marx’s Das Capital and Machiavelli’s The Prince, his great book marked the dawning of a new historical epoch. Product DetailsISBN-13: 9780679424734 Media Type: Hardcover Publisher: Random House Publishing Group Publication Date: 01-25-1994 Pages: 1200 Product Dimensions: 5.87(w) x 8.26(h) x 2.00(d) Series: Modern Library SeriesAbout the Author Adam Smith was born in a small village in Kirkcaldy, Scotland in 1723. He entered the University of Glasgow at age fourteen, and later attended Balliol College at Oxford. After lecturing for a period, he held several teaching positions at Glasgow University. His greatest achievement was writing The Wealth of Nations (1776), a five-book series that sought to expose the true causes of prosperity, and installed him as the father of contemporary economic thought. He died in Edinburgh on July 19, 1790.Read an Excerpt Read an Excerpt moFrom the introduction by Robert Reich Adam Smith's ideas fit perfectly with this new democratic, individualistic idea. To him, the "wealth" of a nation wasn't determined by the size of its monarch's treasure or the amount of gold and silver in its vaults, nor by the spiritual worthiness of its people in the eyes of the Church. A nation's wealth was to be judged by the total value of all the goods its people produced for all its people to consume. To a reader at the start of the twenty-first century, this assertion may seem obvious. At the time he argued it, it was a revolutionary democratic vision. Smith was born in 1723, in the small Scottish port of Kirkcaldy, which sits across the Firth of Forth from Edinburgh. His father was a collector of customs—a job that literally embodied the old mercantilist philosophy that Smith would later argue against. He was educated at the University of Glasgow, whose professors passionately debated the new concepts of individualism and ethics (one of his teachers, Francis Hutcheson, was prosecuted by the Scottish Presbyterian church for spreading the "false and dangerous" doctrines that moral goodness could be obtained by promoting happiness in others and that it was possible to know good and evil without knowing God), and then at Oxford, whose professors didn't debate or teach much of anything. In fact, the lassitude of Oxford's dons prompted Smith to suggest, in The Wealth of Nations, that professors be paid according to the number of students they attract, thereby motivating them to take a more lively interest in teaching—one of Smith's few suggestions with which today's tenured professors of economics generally disagree. In 1748 Smith returned to the University of Glasgow, first as a professor of logic and then of moral philosophy, filling Francis Hutcheson's chair. There he published The Theory of Moral Sentiments in 1759, which brought him instant fame. In it, Smith asked how a normal self-interested person is capable of making moral judgments, when the essence of morality is selflessness. It was a question that troubled many of the new thinkers of the eighteenth century, who had liberated themselves from both theology and codes of aristocratic or chilvaric virtue. Smith's answer foreshadowed Sigmund Freud's superego: People possess within themselves an "impartial spectator" who advises them about moral behavior. Smith resigned his professorship in 1764 to become tutor to the son of the late Duke of Buccleuch. The boy's mother, Countess of Dalkeith, had just remarried Charles Townshend, one of Smith's many admirers, who later became Britain's chancellor of the exchequer, and was responsible for imposing the taxes on the American colonies that prompted some Bostonians to throw large quantities of tea into Boston Harbor. For the next two years, Smith traveled throughout the Continent, beginning work on the book that was to become The Wealth of Nations. He visited Voltaire in Geneva, and in Paris met François Quesnay, a physician in the court of Louis XV who had devised a chart of the economy—a "tableau economique" he called it—showing the circulation of products and money in an economy analogous to the flow of blood through a body. Quesnay and his fellow Physiocrats believed that wealth came from a nation's production that enlarged the flow rather than from its accumulation of gold and silver, as the prevailing mercantilists believed, and that governments should therefore remove all impediments to the flow of money and goods in order to increase production. Smith took these notions to heart, although he didn't agree with everything the Physiocrats propounded (such as their view that agricultural production was the only true source of wealth). Returning to Glasgow in 1766, he spent the better part of the following decade working out his theories. Occasionally he'd travel to London to discuss them with luminaries such as the philosopher Edmund Burke, historian Edward Gibbon, Benjamin Franklin (visiting from America), and the remarkable personalities Samuel Johnson and James Boswell. Smith's book finally appeared on March 9, 1776, in two volumes, and went through several subsequent editions. It was well received, although not an immediate sensation. Smith spent his remaining years back in Edinburgh as commissioner of customs, the same kind of mercantilist sinecure his father had held, and died in July 1790, at the age of sixty-seven. The Wealth of Nations is resolutely about human beings—their capacities and incentives to be productive, their overall well-being, and the connection between productivity and well-being. In the very first sentence of his Introduction, Smith takes aim at the mercantilists and declares, "The annual labour of every nation is the fund which originally supplies it with all the necessaries and conveniences of life. . . ." And two paragraphs later he states that a nation's wealth grows because of "the skill, dexterity, and judgment with which its labour is generally applied. . . ." Smith's concern about all of a nation's working people is evident. In a wealthy nation "a workman, even of the lowest and poorest order, if he is frugal and industrious, may enjoy a greater share of the necessaries and conveniences of life than it is possible for any savage to acquire." In the rest of the book he explains why this is so. While The Theory of Moral Sentiments showed how normal, self-interested people could make moral judgments by consulting an internal "impartial spectator," in The Wealth of Nations Smith explains how such people will automatically contribute to the well-being of others even absent such consultations, simply by pursuing their own ends. "It is not from the benevolence of the butcher, the brewer, or the baker, that we expect our dinner," writes Smith, in one of the most frequently cited passages in the history of economic thought, "but from their regard to their own interest. We address ourselves, not to their humanity but to their self-love. . . ." With several strokes of his pen, Smith thereby provided a moral justification for motives that had been morally suspect in Western thought for thousands of years. How can self-interested behavior—the "private interests and passions" of men Smith calls them—lead to the good of the whole? By means, he says, of an "invisible hand"—perhaps the most famous, or infamous, bodily metaphor in all of social science. By an "invisible hand" Smith does not mean a mystical force; he is referring to an unfettered market propelled both by competition among self-interested sellers and by buyers seeking the best possible deals for themselves. If sellers produce too little of something to meet buyers' demands, for example, the price of the product will rise until other sellers step in to fill the gap. If some sellers charge too high a price to begin with, others will step in and charge a lower one. Unimpeded, the invisible hand will allocate goods efficiently. But the key to wealth creation, for Smith, comes in the division of labor—by which individuals specialize in doing or producing a particular thing. Smith famously illustrates this principle by reference to the making of pins within the kind of small factory that characterized the early years of the Industrial Revolution. "One man draws out the wire, another straights it, a third cuts it, a fourth points it, a fifth grinds it at the top for receiving the head; to make the head requires two or three distinct operations . . . ," he explains. "I have seen a small manufactory of this kind where ten men only were employed . . . [who] could make among them upwards of forty-eight thousand pins a day." He contrasts this with the likely output of individuals who tried to make the entire pins themselves. "[I]f they had all wrought separately and independently . . . they certainly could not each of them have made twenty, perhaps not one pin in a day. . . ." Specialization improves produc

Professor Brian Cox is a physicist who conducts particle research to help understand the origin of the Universe. Dr. Cox is also a gifted public speaker and host the BBC program Wonders of the Universe. He is also a comedian.Is he the new Carl Sagan?

Intelligent people and smart people are two very different things. Sure, most people might assume they are the same, but even some of the dullest lights can

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NOTE: This lesson assumes background knowledge of Smith and Marx. Please purchase the individual lessons on either philosopher for a more in-depth study. The lesson begins with a brief review of Smith and Marx's philosophy. Then, students are given various statements and must determine which economic philosopher would have agreed with that statement. Students also watch two movie clips (one that reflects wealth and one that reflects poverty) and predict how each philosopher would have responded to those clips. Finally, students determine which philosopher they agree with and wrap up with a class discussion.

Today is my birthday and a gift for myself is letting you know about my good friend Charlie Hoehn’s new book, Play It Away. This is marketing month on OkDork and we’ve already featured these posts: How to Grow a Blog to 100,000 Visitors in Less Than a Year How to Create a Marketing Plan […]

Although we have always been fascinated with the workings of the mind and the reasons behind human behavior, it wasn’t until the beginning of the 20th century that experiments in psychology took off.

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Individuation is not that you become an ego—you would then become an individualist. You know, an individualist is a man who did not succeed in individuating; he is a philosophically distilled egotist. ~Carl Jung, The Psychology of Kundalini Yoga, Pages 39-40. At all events wisdom cannot be taught by words. It is only possible by personal contact and by immediate experience. ~Carl Jung, Collected Letters Vol 1, Pages 559-560. Your individuality, your Self, appears in the objective facts of your life. An event can seem incredible, unacceptable, but if it happens to you, then it means that it is you. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70. ...the figures in the unconscious could be explained by a long-lasting primeval matriarchy if only we knew for certain that it ever existed, just as the flood myths could be explained by the myth of Atlantis if only we knew that there ever was an Atlantis. Equally, the contents of the unconscious could be explained by reincarnation if we knew that there is reincarnation. ~ Carl Jung to Baroness Tinti, Letters Volume 1, Pages 208-209. Hermeticism is not something you choose, it is a destiny, just as the ecclesia spiritualis is not an organization but an electio. ~Carl Jung, Letters Vol 1, Page 351. It is of no importance whether evil is here or there, but one can deal only with the evil in oneself, because it is within one's reach, elsewhere one trespasses. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70. It might be said of her that she [Toni Wolff] was "Virgin" as defined for us by Esther Harding, meaning simply an unmarried woman who, since she belonged to no man, belonged to herself and to God in a special way. Toni Wolff to Sallie Nichols; C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances, Pages 47-51 Intuitives don't have substance; they have inventiveness, imagination. They don't complete anything. It is necessary for them to acquire this faculty. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70. Then after a pause, Miss Wolff added this: "You know, sometimes if a man's wife is big enough to leap over the hurdle of self-pity, she may find that her supposed rival has even helped her marriage! This 'other woman' can sometimes help a man live out certain aspects of himself that his wife either can't fulfill, or else doesn't especially want to. As a result, some of the wife's energies are now freed for her own creative interests and development, often with the result that the marriage not only survives, but emerges even stronger than before!" ~Toni Wolff, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances, Pages 47-51 There, that's the error, one must not seek happiness. The happiness that one seeks is a usurped one. Organic happiness, the bliss that comes from the center of the earth, that alone is fruitful and that simply comes. Sometimes it surges from the deepest suffering. ~ Carl Jung, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70. So it will happen to you as it happens to most people. They die in exactly the same ways as they should have lived. Good Lord, how many impersonations do you reckon you need to understand this simple truth? ~Carl Jung, Letters Vol 1, Pages 422-423. One must not avoid unhappiness. One must accept suffering; it is a great teacher. ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 51-70. But when you die, nobody else will die for you or instead of you. It will be entirely and exclusively your own affair. That has been expected of you through your whole life, that you live it as if you were dying. So it will happen to you as it happens to most people. They die in exactly the same ways as they should have lived. ~Carl Jung, Letters Vol 1, Pages 422-423. The only people you can't treat are those who are born without a psyche. And of these there are not a few. ~Carl Jung, Letters Vol. 1; Page 95. It frequently happens that when a person with whom one was intimate dies, either one is oneself drawn into the death, so to speak, or else this burden has the opposite effect of a task that has to be fulfilled in real life. ~Carl Jung, Letters 1, Page 239. Everything in me has arisen from direct experience of the mentally ill or "seekers after truth." ~Carl Jung, Letters Volume 1, Pages 59-61. P. W. Martin, author of Experiments in Depth, used to say that the really individuated partner in the Jung couple was Mrs. Jung! ~Elined Prys Kotschnig; ~C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Page 40 The dream was of the general form of three elements being differentiated and a fourth less well developed; he elaborated at great length the problem of adding the fourth element to the existing trinity of faculties and the implications of this development. . ~Robert Johnson, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 36-39 He said that it was not the least important whether I accomplished anything outwardly in this life since my one task was to contribute to the evolution of the collective unconscious. ~Robert Johnson, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 36-39. He indicated that though it was true that I was a young man, my dream was of the second half of life and was to be lived no matter what age I was. ~Robert Johnson, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 36-39. Two days later I was again at Kusnacht to be met at the door by the famous two dogs at the entrance to Dr. Jung's house. I had heard that he arranged to have his two dogs meet a new patient, the dogs being more sensitive to a potential psychotic than any human observation. ~Robert Johnson, C. G. Jung, Emma Jung and Toni Wolff - A Collection of Remembrances; Pages 36-39. I realize that under the circumstances you have described you feel the need to see clearly. But your vision will become clear only when you can look into your own heart. Without, everything seems discordant; only within does it coalesce into unity. Who looks outside dreams; who looks inside awakes. ~Carl Jung, Letters Volume I, Page 33. But religious statements without exception have to do with the reality of the psyche and not with the reality of physis. ~Carl Jung, Psychology and Religion, Page 464. Although he is already born in the pleroma, his birth in time can only be accomplished when it is perceived, recognized, and declared by man. ~Carl Jung; Psychology and Religion; Page 462; Para 748. … it would be an arbitrary limitation of the concept of God to assume that He is only good and so deprive evil of real being. If God is only good, everything is good…. ~Carl Jung, Letters II, Page 519 After thinking all this over I have come to the conclusion that being "made in the likeness" applies not only to man but also to the Creator: he resembles man or is his likeness, which is to say that he is just as unconscious as man or even more unconscious, since according to the myth of the incarnatio he actually felt obliged to become man and offer himself to man as a sacrifice. ~Carl Jung, Letters Vol. II, Pages 493-496 God is a mystery, and everything we say about Him is said and believed by human beings… when I speak of God I always mean the image man has made of him… ~Carl Jung, Letters II, Page 384 I do know of a power of a very personal nature and an irresistible influence. I call it ‘God’. ~Carl Jung, Letters II, Page 274. My God-image corresponds to an autonomous archetypal pattern. Therefore I can experience God as if he were an object, but I need not assume that it is the only image. ~Carl Jung, Letters II, Page 154. God is an immediate experience of a very primordial nature, one of the most natural products of our mental life,…” ~Carl Jung, Letters II, Page 253. What is remarkable about Christianity is that in its system of dogma it anticipates a metamorphosis in the divinity, a process of historic change on the "other side." ~Carl Jung, MDR, Page 327. God is a universal experience which is obfuscated only by silly rationalism and an equally silly theology. ~Carl Jung, Jung, Letters, II, Page 525. Not nature, but the "genius of mankind” has knotted the hangman's noose with which it can execute itself at any moment. ~Carl Jung, CW 11, Page 451, Para 733. The angels are a strange genus: they are precisely what they are and cannot be anything else. They are in themselves soulless beings who represent nothing but the thoughts and intuitions of their Lord. ~Carl Jung, MDR, Pages 327-328. Just as you become a part of the manifold essence of the world through your bodies, so you become a part of the manifold essence of the inner world through your soul. ~Carl Jung, The Red Book, Page 264. Oh master of the garden! I see your dark tree from afar in the shimmering sun. My street leads to the valleys where men live. I am a wandering beggar. And I remain silent. ~Carl Jung, The Red Book, Page 316. Human knowledge consists essentially in the constant adaptation of the primordial patterns of ideas that were given us a priori. ~Carl Jung, The Undiscovered Self, Page 49. Great is the power of the way. In it Heaven and Hell grow together, and in it the power of the Below and the power of the Above unite. ~Carl Jung, The Red Book, Page 308. Great is the power of the way. In it Heaven and Hell grow together, and in it the power of the Below and the power of the Above unite. ~Carl Jung, The Red Book, Page 308. Just as the disciples of Christ recognized that God had become flesh and lived among them as a man, we now recognize that the anointed of this time is a God who does not appear in the flesh; he is no man and yet is a son of man, but in spirit and not in flesh; hence he can be born only through the spirit of men as the conceiving womb of the God. ~Carl Jung, The Red Book, Page 300. Is there anyone among you who believes he can be spared the way? Can he swindle his way past the pain of Christ? I say: "Such a one deceives himself to his own detriment. He beds down on thorns and fire. No one can be spared the way of Christ, since this way leads to what is to come. You should all become Christs. ~Carl Jung, The Red Book, Page 235. But the supreme meaning is the path the way and the bridge to what is to come. That is the God yet to come. It is not the coming God himself but his image which appears in the supreme meaning. God is an image, and those who worship him must worship him in the images of the supreme meaning. The supreme meaning is not a meaning and not an absurdity, it is image and force in one, magnificence and force together. The supreme meaning is the beginning and the end. It is the bridge of going across and fulfillment. Carl Jung, The Red Book, Pages 229-230. The divine primordial power is blind, since its face has become human. The human is the face of-the Godhead. If the God comes near you, then plead for your life to be spared, since the God is loving horror. The ancients said: it is terrible to fall into the hands of the living God. They spoke thus because they knew, since they were still close to the ancient forest, and they turned green like the trees in a childlike manner and ascended far away toward the East. ~Carl Jung, The Red Book, Page 281. Some have their reason in thinking, others in feeling. Both are servants of Logos, and in secret become worshipers of the serpent. ~Carl Jung, The Red Book, Page 280. I had to recognize that I am only the expression and symbol of the soul. ~Carl Jung, The Red Book, Page 234. The spirit of this time of course allowed me to believe in my reason. He let me see myself in the image of a leader with ripe thoughts. But the spirit of the depths teaches me that I am a servant, in fact the servant of a child: This dictum was repugnant to me and I hated it. But I had to recognize and accept that my soul is a child and that my God in my soul is a child. ~Carl Jung, The Red Book, Page 234. But the way is my own self my own life founded upon myself. The God wants my life. He wants to go with me, sit at the table with me, work with me. Above all he wants to be ever-present. ~Carl Jung, Liber Novus, Page 292. When the flame of your greed consumes you, and nothing remains of you but ash, so nothing of you was steadfast. Yet the flame in which you consumed yourself has illuminated many. But if you flee from your fire full of fear, you scorch your fellow men, and the burning torment of your greed cannot die out, so long as you do not desire yourself. ~Carl Jung, The Red Book, Page 311. My soul: "Who gives you thoughts and words? Do you make them? Are you not my serf a recipient who lies at my door and picks up my alms? And you dare think that what you devise and speak could be nonsense? Don't you know yet that it comes from me and belongs to me?" ~Carl Jung, Red Book, Page 241. Life does not come from events, but from us. Everything that happens outside has already been. ~Carl Jung, The Red Book, Page 239. The soul has its own peculiar world. Only the self enters in there, or the man who has completely become his self, he who is neither in events, nor in men, nor in his thoughts. ~Carl Jung, The Red Book, 240. The spirit of the depths even taught me to consider my action and my decision as dependent on dreams. Dreams pave the way for life, and they determine you without you understanding their language. ~Carl Jung, Liber Novus, Page 233. But how can I attain the knowledge of the heart? You can attain this knowledge only by living your life to the full. ~Carl Jung, The Red Book, Page 233. He whose desire turns away from outer things, reaches the place of the soul. ~Carl Jung, The Red Book, Page 233. My friends, it is wise to nourish the soul, otherwise you will breed dragons and devils in your heart. ~Carl Jung, The Red Book, Page 232. Instinct is anything but a blind and indefinite impulse, since it proves to be attuned and adapted to a definite external situation. ~Carl Jung, CW 10, Page 49. Just as the chaotic movements of the crowd, all ending in mutual frustration, are impelled in a definite direction by a dictatorial will, so the individual in his dissociated state needs a directing and ordering principle. ~Carl Jung, CW 10, Pages 43-44. Resistance to the organized mass can be effected only by the man who is as well organized in his individuality as the mass itself. I fully realize that this proposition must sound well-nigh unintelligible to the man of today. ~Carl Jung, CW 10, Page 43. People go on blithely organizing and believing in the sovereign remedy of mass action, without the least consciousness of the fact that the most powerful organizations can be maintained only by the greatest ruthlessness of their leaders and the cheapest of slogans. ~Carl Jung, CW 10, Page 40. A million zeroes joined together do not, unfortunately, add up to one. Ultimately everything depends on the quality of the individual, but the fatally shortsighted habit of our age is to think only in terms of large numbers and mass organizations, though one would think that the world had seen more than enough of what a well-disciplined mob can do in the hands of a single madman. ~Carl Jung, The Undiscovered Self, Page 39. Were not the autonomy of the individual the secret longing of many people, this hard-pressed phenomenon would scarcely be able to survive the collective suppression either morally or spiritually. ~Carl Jung, The Undiscovered Self, Page 34. If the psyche must be granted an overriding empirical importance, so also must the individual, who is the only immediate manifestation of the Psyche. ~Carl Jung, The Undiscovered Self, Page 34. The carrier of this consciousness is the individual, who does not produce the psyche on his own volition but is, on the contrary, pre-formed by it and nourished by the gradual awakening of consciousness during childhood. ~Carl Jung, The undiscovered Self, Page 34. Without consciousness there would, practically speaking, be no world, for the world exists as such only in so far as it is consciously reflected and consciously expressed by a psyche. Consciousness is a precondition of being. ~Carl Jung, The Undiscovered Self, Page 33 Thus the psyche is endowed with the dignity of a cosmic principle, which philosophically and in fact gives it a position coequal with the principle of physical being. ~Carl Jung, The Undiscovered Self, Page 33. The structure and physiology of the brain furnish no explanation of the psychic process. ~Carl Jung, The Undiscovered Self, Page 33. It would also be the task of the confessor zealous in the cure of souls, were it not that his office inevitably obliges him to apply the yardstick of his denominational bias at the critical moment. ~Carl Jung, The Undiscovered Self, Page 37. If you want to go to heaven, your feet will grow into hell. ~Carl Jung, Cornwall Seminar, Page 12. …people deny the findings of parapsychology outright, either for philosophical reasons or from intellectual laziness. ~Carl Jung, The Undiscovered Self, Page 33. …Man is an enigma to himself. ~Carl Jung, The Undiscovered Self, Page 31. Archetypes, in spite of their conservative nature, are not static but in a continuous dramatic flux. Thus the self as a monad or continuous unit would be dead. But it lives inasmuch as it splits and unites again. There is no energy without opposites! This is unavoidable, for consciousness can keep only a few images in full clarity at one time, and even this clarity fluctuates. ~Carl Jung; Man and His symbols; Page 20. Aside from normal forgetting . . . several cases that involve the "forgetting" of disagreeable memories . . . memories that one is only too ready to lose. As Nietzsche remarked, where pride is insistent enough, memory prefers to give way. Thus, among the lost memories, we encounter not a few that owe their subliminal state . . . to their disagreeable and incompatible nature. The psychologist calls these repressed contents. ~Carl Jung; Man and His symbols; Page 22. The ability to reach a rich vein of such material, and to translate it effectively . . . is commonly called genius. ~Carl Jung; Man and His symbols; Page 25. . . . I simply want to point out that the capacity of the human psyche to produce such new material is particularly significant when one is dealing with the dream symbolism . . . ~Carl Jung; Man and His symbols; Page 26. The ability to reach a rich vein of such material, and to translate it effectively . . . is commonly called genius. ~Carl Jung; Man and His symbols; Page 25. . . . dreams are difficult to understand . . . a dream is quite unlike a story told by the conscious mind. ~Carl Jung; Man and His Symbols; Page 27. Fortunately, we have not lost these basic instinctive strata; they remain part of the unconscious, even though they may express themselves only in the form of dream images. ~Carl Jung; Man and His symbols; Page 36. The universal hero myth always refers to a powerful man or god-man who vanquishes evil in the form of dragons, serpents, monsters, demons, and so on, and who liberates his people from destruction and death. The narration or ritual repetition of sacred texts and ceremonies, and the worship of such a figure with dances, music, hymns, prayers, and sacrifices, grip the audience with numinous emotions and exalt the individual to an identification with the hero. ~Carl Jung; Man and His Symbols; Page 68. When the fire has burnt all that should be burnt, the balanced people of common sense naturally settle down and control the fiery ones because they are a nuisance. Yet the fire remains alive in certain people, eg. Meister Eckhart whose teaching lay dormant for six hundred years. Around Eckhart grew up a group of Brethren of the Free Spirit who lived licentiously. The problem we face is: "Is analytical psychology in the same boat?" "Are the second generation like the Brethren of the Free Spirit?" If so, it is the open way to Hell, and analytical psychology has come too soon and it will have to wait for a century or two. ~Carl Jung, The Cornwall Seminar, Page 20. Where one is identified with the collective unconscious, there is no recognition of the things which come from the unconscious, they cannot be distinguished from those of the self. Such a condition is a possession by the anima or animus. Possession by the animus or anima creates a certain psychological hermaphroditism. The principle of individuation demands a dissociation or differentiation of the male and the female in ourselves. We must dissociate our self from the unconscious. ~Carl Jung, Cornwall Seminar, Page 26. Before my illness I had often asked myself if I were permitted to publish or even speak of my secret knowledge. I later set it all down in Aion. I realized it was my duty to communicate these thoughts, yet I doubted whether I was allowed to give expression to them. During my illness I received confirmation and I now knew that everything had meaning and that everything was perfect. ~Carl Jung, Jung–White Letters, Page 103. . . . inner motives spring from a deep source that is not made by consciousness and is not under its control. In the mythology of earlier times, these forces were called mana, or spirits, demons, and gods. They are as active today as ever. If they go against us, then we say that it is just bad luck, or that certain people are against us. The one thing we refuse to admit is that we are dependent upon "powers" that are beyond our control. ~Carl Jung; Man and His Symbols; Page 71. The problem of my destiny goes back a hundred and fifty years. Indeed it appeared as early as the twelfth century, as I have now discovered. Formerly I believed it only went back to Goethe's Faust. (Jung now told the dream of his ancestors in which the last was only able to move his little finger.) The problem that appeared as a question in the twelfth century became my extremely personal destiny. Already Goethe had found an answer a hundred and fifty years ago. My father was so tormented by it that he died at the age of fifty-four. ~ Carl Jung, Conversations with C.G. Jung, Page 67. I suffer from the fact that I can so seldom have a conversation with an adequate partner. The women in my circle understand me, but for women their home, their husband, and their children, come first. Only when this is all taken care of, does a woman still have a little time for the spirit; then it is interesting. Talking with a man, on the other hand, I get a response from the cosmic spheres of the spirit. ~ Carl Jung, Conversations with C.G. Jung, Page 67. When the new revelation has lost its life, it means that the fire has devoured all the old wood of the past, then there still remains the Institution or Church (Ecclesia means Society). Thus what we call Church may have the form of any Society, e.g. for amusement, etc. Ecclesia means a gathering of people for any common purpose. ~Carl Jung; Cornwall Seminar; Page 19. The Catacombs: Many rich women went; it became a sort of fashion to join in this mystery cult. The mysteries were celebrated underground because of their nature, rather than on account of the persecution. Fashion molded many things in the early Church, for example, the form of the robes; the Church hood was worn to denote that we were all one, of the same standing. ~Carl Jung, Cornwall Seminar, Page 19. Fanaticism is due to an unconscious doubt threatening the conscious attitude. For example, dogmatism is merely to protect a creed against an unrecognized doubt. True conviction needs nothing of the sort. Fanaticism is due to a threatened conviction. ~Carl Jung, Cornwall Seminar, Page 18. Posted by AmberCat at April 09, 2018 Email ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Labels: Carl Jung Quotations

We may assume the superiority ceteris paribus of the demonstration which derives from fewer postulates or hypotheses - in short, from fewer premises.

Always assume incompetence before looking for conspiracy.

Do we think in natural language? Or is language only for communication? Much recent work in philosophy and cognitive science assumes the latter. In contrast, Peter Carruthers argues that much of human conscious thinking is conducted in the medium of natural language sentences. However, this does not commit him to any sort of Whorfian linguistic relativism, and the view is developed within a framework that is broadly nativist and modularist. His study will be essential reading for all those interested in the nature and significance of natural language, whether they come from philosophy, psychology or linguistics.