Depth psychology, interpretation, and the Bible : an by Brayton Polka

By Brayton Polka

Polka additionally increases the bigger factor of the connection among modernity, hermeneutics, and biblical ontology. He argues that the origins and constitution of recent values may be understood purely via a concept of hermeneutics whose ontology overcomes the dualism among the secular and the spiritual, among philosophy and faith. Polka indicates this to be attainable whilst biblical ontology is known to be instantaneously rational and trustworthy, secular and spiritual. He makes use of the paintings of Spinoza, Kant, Hegel, and Kierkegaard to articulate the ontological framework that makes transparent how regularly smooth Freud is in being not able to account for the connection of his inspiration to biblical faith. Polka argues that Freudian metapsychology, accurately since it can't account for its personal rules of clarification, contradicts the insights of intensity psychology. ironically, faith returns in Freud because the repressed, because it does in loads of contemporary notion. Polka indicates that what's for that reason required is a hermeneutical concept whose ontological articulation of biblical faith is significantly self-conscious.

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Extra info for Depth psychology, interpretation, and the Bible : an ontological essay on Freud

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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.

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