By Brayton Polka
Read or Download Depth psychology, interpretation, and the Bible : an ontological essay on Freud PDF
Similar metaphysics books
Diary of a Nagual lady is the compelling tale of 1 woman’s trip at the course with center. a private and chilling disagreement with the very nature of lifestyles and demise, which brings the reader nose to nose with the shaman’s double: the immortal & mysterious different who takes on a lifetime of his personal, & manifests the major to unlocking our personal evolution of awareness.
Following the overthrow of the classical international photograph by way of the findings of quantum mechanics, physicists have proposed a wide gamut of different global perspectives. This ebook starts off with the key popularity that every of those suffers from a undeniable ‘residual Cartesianism’ that has been smuggled in unconsciously.
Hailed as "a dinner party" (Washington submit) and "a modern day bestiary" (The New Yorker), Stephen Asma's On Monsters is a wide-ranging cultural and conceptual historical past of monsters--how they've got advanced over the years, what services they've got served for us, and what shapes they're more likely to take up the long run.
The quantum, organic, and data revolutions of the 20 th and twenty-first centuries must have completely replaced our view of fact, but the previous standpoint in accordance with classical technology continues to be dominant, reinforcing a concept of a rational, mechanistic global that enables for unending growth.
- Ibn Arabi - Time and Cosmology
- Heidegger and logic : the place of lógos in Being and time
- Metaphysics: The Basics
- Abstract particulars
- Berkeley's Argument for Idealism
- Continental Anti-Realism: A Critique
Extra info for Depth psychology, interpretation, and the Bible : an ontological essay on Freud
QXD 12/11/2000 3:06 PM 17 Page 17 In the Beginning ... Is Interpretation mutually related. They are modelled not on natural opposition but on the biblical ontology of relationship. The only concept of interpretation that is true to the paradoxical beginning of the unconscious, and thus of consciousness, is that which holds that the unconscious and consciousness, together, come into existence historically, freely, lovingly, from nothing. Indeed, the only alternative to the natural opposition between image (illusion) and truth is the ontological argument that for an image to be true it must exist and that for truth to exist it must be imagined.
Fear of the (infinite) Lord, when distinguished from (finite) fear of the lord, constitutes the liberation of human dignity from subjection to the other. The freedom of spirit to recognize the other as spirit thus appropriates the ironic riposte of the Jewish subject to the Roman emperor: render unto Caesar that which is Caesar’s (which is nothing) and unto God that which is God’s (which is everything created from nothing: the dead past, the “it was” of Pharaoh and Caesar). The ontology of creation from nothing – according to which there is nothing prior to creation, to creativity, for it is creation which is the beginning, not the past “it was” – is revealed in human ethics as the golden rule, the undecidability on whether life begins with me or begins with you.
This is the second, additional characteristic of his metapsychology to which I referred. Just as Freud holds that instincts are internal, in opposition to external stimuli, so he also holds that, historically (phylogenetically), they are the products of external events. Instincts are thus defined at one and the same time as the opposite, yet as the products, of external stimuli. This is the dualistic pattern that Freud compulsively repeats throughout his work. He utterly refuses to consider the one alternative to dualism, the alternative that I associate with the ontology of desire.