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The aim of this work is to show more consciously and tangibly how and under which conditions we can optimally develop our inner potential in today's world. The work defines a theoretical mathematical model that is intended to show the dynamics of individuation a priori on the individual and collective level and describes the associated variables with this mathematical model in detail. The work gives insights on how and why information in today's world transmit by the construction of memory traces and emotionally charged stimuli. Moreover, it introduces ideas about the role of quantum physical processes in the emergence of consciousness and intrinsic mobilization of energy. Three hypothetical courses are described: under which conditions an individual grows, regresses over time and how a natural course looks like. The work concludes with an ethical dilemma about what it means to be and remain a human being who can control his or her animal instincts and what we should normatively align our human progress with throughout our lives. Furthermore, the work explores implications based on the decision of the two options artificial intelligences choose in the ethical dilemma. The work is intended to derive insights and new ideas for change on the individual and collective level to be able to progress productively and responsibly. The work is a conglomerate of well-founded research, observations, social analyses and speculations with the best of conscience and should nevertheless always be viewed with a critical eye and healthy doubt true to the motto: "sápere aúde". [ABSTRACT FROM AUTHOR]

We normally assume that there’s just one conscious individual per animal. Some question this, suggesting that there may be nonhuman taxonomic groups whose normal, adult members house more than one conscious subject. Call this the multitudes view (‘MV)’. Our aim is methodological: we hope to understand how we might assess whether MV is true. To that end, we distinguish two strategies for counting conscious subjects: the duplication strategy and the mind-first strategy. We use human split-brain patients and octopuses to illustrate the prospects and limitations of each approach, as some have argued that both sets of individuals contain multitudes. We’ll contend that while the duplication strategy is applicable to split-brain patients, it isn’t apt for octopuses. The mind-first strategy fairs better here, but there’s a catch: it requires, in a way the duplication strategy does not, numerous contentious assumptions about the nature of mentality, the individuation of minds, and consciousness to simply get off the ground. These difficulties clarify just what it would take to establish MV. [ABSTRACT FROM AUTHOR]

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This article explores the philosophical questions raised by Immanuel Kant and his successors, particularly G.W.F. Hegel, regarding metaphysical knowledge and its relationship to empirical knowledge. The authors discuss Hegel's idealist notion of truth and his redefinition of the philosophies of nature and mind. They also examine the distinction between logic and the science of logic in Hegel's philosophy, arguing for a "spirit-neutral" interpretation. The article further explores the compatibility of Hegel's idealist commitment to subjectivity with a naturalist interpretation. It discusses Kant and Hegel's perspectives on individuation, evolution, and causality, with Hegel's views being seen as more satisfactory. The article concludes by analyzing Hegel's stance on evolution and development in nature, suggesting that an emergentist perspective provides a better understanding, and by examining his analysis of causality as a "manipulationist" approach. [Extracted from the article]

The ancient Greek myth of Ariadne provides clues about the vitality of movement—its expression and action—and how it evokes a concept of selfhood that does not venerate arrival. This article analyzes how symbols from Ariadne's myth appear in performances by Martha Graham and Jeanine Durning, which similarly offer examples of dancing as liminal immanence. Ultimately this research shows how a depth psychology perspective, based on Carl Jung's theories, brings unconscious material to consciousness through analysis of image and symbol and might be a generative framework for analyzing dance and choreography as they connect to theories of individuation and anima/animus. [ABSTRACT FROM AUTHOR]

Donald Winnicott was committed to the unconscious as an essential aspect of psychoanalytic theory and practice, though he neither elaborated his use of, nor provided definitions for, the term. He argues for the development of the unconscious as one strand of the development of the self, one aspect of what it means to be human. He links this to the psyche-soma and the primacy of the body in attaining individuation and separateness, paying particular attention to how bodily processes of taking in and expelling come to assume a lasting symbolic value in shaping the nascent psyche. In discussing neurotic patients, Winnicott follows Freud, but for patients where an early integration either never happened or was interrupted, he proposes that the existence of the unconscious itself may be in doubt. Such a claim has implications for how some analyses should proceed. I highlight two potentially related areas, the creativity of the unconscious and its links with the incommunicado self as a core of the human being that exists before the organization of consciousness and unconsciousness. [ABSTRACT FROM AUTHOR]

Winnicott was commited to the unconscious as an essential aspect of psychoanalytic theory and practice though he neither elaborated his use nor provided definitions for the term. He argues for the development of the unconscious as one strand of the development of the self, one aspect of what it means to be human. He links this to the psyche-soma and the primacy of the body in attaining individuation and separateness, paying particular attention to how bodily processes of taking in and expelling come to assume a lasting symbolic value in shaping the nascent psyche. In discussing neurotic patients Winnicott follows Freud, but for patients where an early integration either never happened or was interrupted, he proposes that the existence of the unconscious itself may be in doubt. Such a claim has implications for how some analyses should proceed. The article highlights two potentially related areas, the creativity of the unconscious and its links with the incommunicado self as a core of the human being that exists before the organisation of consciousness and unconsciousness. [ABSTRACT FROM AUTHOR]

In this paper, through three chapters, we try to deal with the idea of salvation in the psychological context of the Swiss psychologist and psychiatrist Carl Gustav Jung. The first chapter will discuss Jung's approach to religious issues, his basic assumptions, and the similarities and differences between theology and psychology. The topic of the second chapter is the trinitarian and quaternary aspects of Jung's doctrine, where the reality of the cross as a central symbol of human individuation but also of the entire cosmic totality comes to the fore. In the third chapter, we will talk about the development of consciousness in God and man, with a special focus on Jung's apparently most dramatic work - »Answer to Job«. The ultimate goal of this work is to present Jung as an original and courageous thinker and author who managed to bring religion and psychology closer together. [ABSTRACT FROM AUTHOR]

This review discusses The Spectre of the Other in Jungian Psychoanalysis: Political, Psychological and Sociological Perspectives, edited by Marybeth Carter and Stephen Anthony Farah. The book highlights the paradoxical nature of otherness, a natural part of consciousness development and individuation, that can also lead to negativity and violence when projected onto others. The book is divided into three parts, each examining different dimensions of otherness, including the transpersonal, sociopolitical, and mythopoetic aspects. The authors draw on various perspectives, such as post-colonial ideas, dreams, film, and literature, to enhance our understanding of the Jungian corpus and its relation to political and social reality. The review discusses the book's unique approach to exploring the concept of the Other in the context of political, social, cultural, and mythopoetic dimensions. [ABSTRACT FROM AUTHOR]

Catherine MacCoun's book On Becoming an Alchemist offers practical guidance to anyone wanting to learn and apply alchemical principles. She enlightens and surprises us by sharing how alchemy isn't something left to the past but is, instead, a treasure-trove of knowledge that can help in our daily struggles. Her book brings Jung's alchemical work into the everyday world. Readable, engaging, and enlightening, MacCoun's text reveals how alchemical operations can be used to transform such "inferior states" as desire into devotion, vulnerability into compassion, and territoriality into integrity. The downside of her book is a lack of differentiation between magic and alchemy, with the two words used at times interchangeably. Whereas magic has to do with control of supernatural forces through the agency of will, alchemy works through love; one seeks to command change, the other to facilitate the natural flow of life. Because the book conflates alchemy and magic, it does not discern the difference between cause and effect. The magic of alchemy is a felt experience, not a causal agent. Despite this lack of distinction, wisdom shines through in MacCoun's deftly worded description of the Great Work. I think Jung would have appreciated MacCoun's book because it gives practical application of his profound insights into the alchemical process. [ABSTRACT FROM AUTHOR]

Joanna Raisbeck's book, "Karoline von Günderrode: Philosophical Romantic," provides a comprehensive analysis of the works of Karoline von Günderrode, positioning her as a significant figure in German Romantic philosophy. Raisbeck emphasizes the importance of Günderrode's texts as literary artifacts and explores the intersections between philosophical thought and literary form. The book argues that Günderrode's work engages with panentheism and pantheism, offering insights into subjectivity, political emancipation, historical consciousness, spirituality, and ethical commitments. Raisbeck also compares Günderrode's perspective to other thinkers grappling with pantheism, such as Sophie Mereau, Hölderlin, and Novalis. The monograph sheds light on the diverse tensions and thought experiments within Günderrode's metaphysics, highlighting the potentiality and open-endedness of her ideas. [Extracted from the article]

According to the Kabbalistic Lurianic mysticism, the divine light fell into the world because of the rupture of the vessels. The sparks of light became alienated from their transcendent origin and have to be reunified. Likewise, for Jung, individuation is a process of wholeness and reclaiming to consciousness splits of the psyche. The Lurianic myth may be an archetypal motif of the psyche. It may also be viewed as an imaginal field where transformation occurs, with an activation of the archetype of the Self, the birth of a new relationship to the Self, and a new attitude towards the world. [ABSTRACT FROM AUTHOR]

Copyright of Revista Philósophos is the property of Revista Philosophos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Research is just that—looking back over and over again at material through fresh eyes. In preparing for a workshop, I was drawn once more to the ancient Sumerian myth of Inanna, especially her descent into the underworld where she is murdered and her skin flayed. This archetypal story represents an important dynamic in the individuation process that involves persona and shadow. The Egyptian myth of Osiris, God of the dead and regeneration, also shows how consciousness is processed in the making of an individuated personality. Osiris is not flayed but meets his demise by being killed and dismembered. Viewed through an alchemical lens, these myths portray two operations, solve et coagula (dissolution and reconstitution), that play a critical role in the individuation process. These processes go into the making of the One Thing, a term used by alchemists to symbolize the Philosopher's Stone, and by Jungians to describe the individuated self. [ABSTRACT FROM AUTHOR]

During the past 2 years our American collective has seen a return to political demonstrations and increased activities towards a deepening consciousness related to raciality. This article asks that we look at racism within the contexts of our collective American psychology and our personhood. This perspective considers Jungian psychology and its influences on the development of this form of psychoanalysis in America. Is this the work of psychology—to increase understanding and compassion among individuals of different ethnicities? The article explores the grievous and grief that is a necessary aspect of racial suffering for individuals of color. The individuation that Jungian psychology oftentimes references can be applied to the individual personhood of those within an Africanist cultural group. Discussion in the article acknowledges this inclusion as well as the idea of furthering a consciousness of Africanist people as valued members of American society. [ABSTRACT FROM AUTHOR]

Integrated Information Theory (IIT) stands out as one of the most promising theories for dealing with the hard problem of consciousness. Founded on five axioms derived from phenomenology, IIT seeks for the physical substrate of consciousness that complies with such axioms according to the criterion of maximally integrated information (Φ). Eventually, IIT identifies phenomenal consciousness with maximal Φ or, what is the same thing, with the strongest cause-effect power in the system. Among the scholars critical of this theory, some point to the so-called Intrinsicality Problem (IP), namely that consciousness cannot be an intrinsic property of the system because maximal Φ crucially depends on the possible existence of bigger values of Φ if the initial system is appropriately linked to or embedded in larger systems. Although proposals in the recent literature aim to solve the IP by going beyond reductionism and physicalism, none of them tackle the real issue, i.e., the insufficiency of IIT's causal-metaphysical structure. This papers endeavors to provide a solution to the IP in IIT within a hylomorphist ontology that includes formal causation. Complementing IIT with formal causation provides the theory with a criterion of individuation that solves the IP and, by relaxing identification between maximal Φ and consciousness, it lends a more robust metaphysical structure. To wit, maximal Φ is a necessary but not sufficient condition for the existence of consciousness. [ABSTRACT FROM AUTHOR]

This article argues that the Indian philosopher-mystic Sri Aurobindo (1872–1950) espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo's prescient reflections on the "central problem of consciousness" and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of "realistic Adwaita" on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmopsychism, according to which the Divine Saccidānanda is "involved" in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo's novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of "exclusive concentration." Finally, I highlight the continued relevance of Aurobindo's evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism. [ABSTRACT FROM AUTHOR]

This paper explores cosmopsychism's explanatory aspirations from a programmatic perspective. The bulk of the text consists of an argument in favor of the conclusion that cosmopsychism suffers from no insurmountable  individuation  problem (IND). I argue that the widespread tendency to view IND as a mirror-image of micropsychism's combination problem (CP) is mistaken. In particular, what renders CP insolvable, namely, the commitment to the  coupling  of phenomenal constitution with phenomenal inclusion, is, from the standpoint of cosmopsychism, an entirely nonmandatory assumption. I proceed to show that  severing  this unhappy coupling is the key for defending cosmopsychism against the charge of theoretical incoherence. Moreover, I argue that successful defense against such accusation could be mounted regardless of whether or not we assume cosmic consciousness to be perspectival in nature. In addition, the paper touches upon another foundational issue: cautioning against the popular tendency to identify cosmopsychism's  monism  with a mereological unity-in-diversity, and motivating an alternative conception which I call  generative  monism. Finally, as befitting this volume, I pause to reflect upon the question of which schools of Hindu philosophy might tally best, and connect most fruitfully, with cosmopsychism as I understand it. [ABSTRACT FROM AUTHOR]

This paper contributes to the debate in the philosophy of psychiatry regarding the relation between thought insertion in schizophrenia and the sense of selfhood. Some scholars have suggested that thought insertion presents a case where the sense of selfhood is lacking. Other scholars have disputed this by proposing that a form of minimal selfhood is a necessary feature of consciousness that is still present in thought insertion, albeit in a disturbed manner. Herein, I argue that the notion of minimal selfhood that is used by these scholars is ambiguous between two meanings. The first is an ontological notion concerning the first-person individuation of consciousness. The second is a phenomenological notion concerning how a conscious experience is experienced as being given to the first-person subject. I argue that the former ontological notion is indeed a necessary feature of conscious experience, but the latter phenomenological notion is only a contingent feature. Therefore, even if it is possible that thought insertion presents a case where the feeling of first-person givenness is lacking or disturbed, the first-person individuation of consciousness remains present and undisturbed. As well as further clarifying the connection between consciousness and selfhood, this philosophical analysis reveals the extent to which schizophrenia can and cannot be said to comprise a disorder of selfhood. [ABSTRACT FROM AUTHOR]

In August 2020, John Beebe and Steve Myers met via Zoom to discuss their differing interpretations of psychological typology and the different sources within Jung's writings that influenced their books: Integrity in Depth: Energies and Patterns in Psychological Type (Beebe), and Myers-Briggs Typology vs Jungian Individuation (Myers). The discussion centred on Spitteler's epic poem Prometheus und Epimetheus, which forms the basis of chapter V of Psychological Types. This is both the largest chapter and one of two chapters that Jung highlighted in the Argentine foreword as containing the essence of the book. Jung's book is primarily about the transformation of personality rather than the categorization of people. Although it contains a critical psychology that deconstructs the nature of consciousness, that is only one half of the book and a stepping-stone to the other half, which is the reconciliation of opposites with particular emphasis on the relation of consciousness and the unconscious. Jung assumed that readers were already familiar with Prometheus und Epimetheus, an understanding of which sheds light on the nature of the transformation that Jung described - the development of a new attitude towards attitude itself. [ABSTRACT FROM AUTHOR]

For Jung, the discovery of type differences represented the beginning of his individuation journey, and his experiential discovery can model the path of learning about psychological type. A course on psychological type can enable individuals to discover empirically Jung's revelations about the psyche if it is structured like the individuation journey itself: beginning with differentiation of the preferred functions, proceeding to the inferior function at the midpoint of the journey, and concluding with an exploration of the unconscious functions. Such a pedagogical method mandates a non-prescriptive approach that empowers students to lead their own learning, an approach expressed by the Taoist concept of wu wei. Psychological Types references wu wei as a means of balancing consciousness and the unconscious. Sometimes Jung's typology is thought to deal only with consciousness, but in fact it represented Jung's own eightfold way into the unconscious. To illustrate the dynamic interaction of conscious and unconscious functions, John Beebe's eight-function eight-archetype model is an indispensable tool, because it illuminates the unconscious opposites inherent in each type and connects them with archetypal complexes. With the aid of Beebe's model, students can plot a typological trajectory of development for their journey to the Self. [ABSTRACT FROM AUTHOR]

This paper presents a preliminary sketch of what we have termed a Jungian socioanalysis - an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psycho-analysis, group analysis and affect theories. Our assumption is that Jungian theory and practice need to attend to and focus more on social contexts, sociality and the influence of societal developments. But also, on the other hand, that analytical psychology, primarily Jung's theory of individuation and the transcendent function as well as the broad complexity perspective of his theory of psyche, can be extended to a 'socio' and not just a 'psycho' perspective. The paper presents five foundational assumptions for a Jungian socioanalysis, with the following headings: 1) A Jungian socioanalysis calls for a complex psychology; 2) (Un)consciousness is social and sociality has a dimension of (un)consciousness; 3) A Jungian socioanalysis explores social fields 'from within' by smaller groups; 4) A Jungian socioanalysis enables and is enabled by emerging metaphors and affect-imagery; 5) Socio-cultural fields have an impulse toward individuation. This is the first of two papers in the present edition of the journal - the second paper gives socio-clinical illustrations of our thesis in this paper. [ABSTRACT FROM AUTHOR]

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The "Maid of Desolation," driven by matricidal heroic thinking, is flooding our collective consciousness by way of the coronavirus, an ethical wakeup call that holds not only unfathomable tragedy but also the possibility of transformation and rebirth. Shifting to another way of being requires that patriarchal consciousness undergo a sacrifice, an ego death. Jung makes three major psychological shifts in his process of individuation: this article offers a closer look at each turning point as a guide for how to submit to the death of our national exceptionalistic ego and shift into another way of being. If enough individuals have had that transformative experience within themselves, then they become seeds sown in the collective psyche, which can promote the unification of the collective psyche as a whole. If there was ever a time for humanity to "find salvation through a symbolic death," it is now. [ABSTRACT FROM AUTHOR]

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Conceivability arguments (Descartes in Discourse on method; and, meditations on first philosophy, Hackett Pub. Co, Indianapolis, 1993; Kripke in: Munitz (ed) Identity and Individuation, New York University Press, New York, pp 135–164, 1971; Kripke in Naming and necessity, Harvard University Press, Cambridge 1980; Jackson in Philos Stud 42(2):209–225, 1982; Chalmers in The conscious mind: in search of a fundamental theory, Oxford University Press, Oxford, 1996; Chalmers in: Chalmers (ed), The character of consciousness, Oxford University Press, Oxford, 2010) constitute a serious threat against reductive physicalism. Recently, a number of authors (Bayne in Philosophia 18:265–270, 1988; Marton in Southwest Philos Rev 14(1):131–138, 1998; Sturgeon in Matters of mind: consciousness, reason, and nature, Routledge, Abingdon, 2000; Frankish in Philos Q 57(229):650–666, 2007; Brown in J Conscious Stud 17(3–4):47–69, 2010; Campbell et al. in Philos Q 67(267):223–240, 2017; VandenHombergh in Analysis 77(1):116–125, 2017) have proven and characterized a devastating logical truth, (IN), centered on these arguments: namely, that their soundness entails the inconceivability of reductive physicalism. In this paper, I demonstrate that (IN) is only a logical truth when reductive physicalism is interpreted in its stronger, intrinsic sense (e.g., as an identity theory), as opposed to its weaker—yet considerably more popular—extrinsic sense (e.g., as a supervenience theory). The basic idea generalizes: perhaps surprisingly, stronger (intrinsic) forms of reduction are uniquely resistant to the conceivability arguments opposing them. So far as the modal epistemology of reduction is concerned, therefore, it pays to go intrinsic. [ABSTRACT FROM AUTHOR]

According to Jung, the 'mana personality' represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of 'similarity to God'. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung's published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in 'La structure de l'inconscient' (1916) that preceded the successive proper treatment of the mana personality's notion presented, and here examined, in 'The relations between the ego and the unconscious' (1928). Successively, I take into consideration some further issues related to it discussed by Jung in 'The structure of the psyche' (1928/1931), 'Archaic man' (1931), and 'Nietzsche's Zarathustra'. [ABSTRACT FROM AUTHOR]

In recent decades, indeterminate states of cultural identity in both individuals and nations have resulted from cross-cultural migrations and the resistance of host nations to critically re-evaluate traditional cultural complexes and welcome new influences. Jung's theory of individuation, Neumann's centroversion and Gebser's integrality provide a new foundation in consciousness for re-evaluating both individual and national cultural identities. In terms of the development and education of children, the two common threads in these three theories are individuation and recapitulation theory. Individuation, re-imagined by Neumann as centroversion, parallels Gebser's concept of integrality and provides a mediating foundation for comparing individuation and integrality. Both concepts are compared in terms of the first phase of the individuation process, characterized by the development and education of the child. The objective is to achieve an individuated-integral, spiritualized personality in the first half of life so that the spiritually mature adult can contribute to an evolved human consciousness and global cultural identity in the second half of life. [ABSTRACT FROM AUTHOR]

Notwithstanding this, it has always struck me as curious that similar investigations into connections at a more foundational phenomenological level between images and movements, and therefore between the philosophies of visual arts and dance, are relatively scarce, especially given the fact that both images and dance are approached primarily, although as we will see, not exclusively, through I visual i means. Section 3 gives an account how the "image object", or the object we "see-in" an image, has an important equivalent within dance aesthetics, with consequences for theories of dance ontology. The third paradigm relates to the observer of images, and hence does not concern what we see in images, or what we do when we see them, but what happens within an observer when they see an image; it is the distinctive I consequences i this mental state has for the subject and what is necessarily common to all instances of seeing an image, regardless of the identity of the observer themselves. The methodology for this comparison will follow the three paradigms of phenomenological image theory discussed in Section 2, which concern the nature of the "image object"; the state of image/movement consciousness; and the consequences of image/movement consciousness. Symbolic forms of dance are associated with the "modern dance" of choreographers like Isadora Duncan and Martha Graham; dance seen as "movement I qua i movement" is associated with the Judson Dance movement in New York in the 1960s, and with forms of improvisatory and somatic practice. [Extracted from the article]

Jung's dreams about Africa reveal the Whiteness and colonialist assumptions typical of the twentieth century educated European. Jung's visits to Africa and New Mexico, and his dreams are critically discussed, showing how, even decades later, Jung failed to use his own theory of dreaming with regard to his own dreams. The compensatory function of his dreams was never effected, and his transference fantasies of Africa and blackness were reinforced rather than analyzed. There were unfortunate consequences for the development of his thinking and his understanding of the individuation process, since his oppositional thinking in terms of White and Black remained as a concrete transference fantasy as well as a colonialist attitude towards his internal world. The Nguni term ubuntu , will be used to reimagine individuation in more explicitly ethical and socially embedded ways. With regard to the development of consciousness, a distinction is developed between the withdrawal of projections and as a helpful therapeutic issue and as an epistemological approach to the place of meaning. If Jung's dreams of Africa had managed to "heal" him, Jungian psychology would look rather like it does today, because the way out of Jung's Colonialism is to be found in Jung's life and work, especially in his alchemical studies. [ABSTRACT FROM AUTHOR]

This communication is part of a doctoral research which proposes to analyze the expressions of the mystical experiences revisiting the new sight that the Analytical Psychology of Jung goes through amplifying the theme. It seeks to understand the nature and intensity of the mystical phenomena that take place when the human opens up to experience the aspects of the numinous in his becoming, finding in the primordial images - matrices of behaviors inherited by the humanmore founding experiences, with tendencies to repetitions and / or similarities. It discusses the relevance of the process of individuation that finds in the dialectic of opposites an amplification of consciousness capable of bringing it to wholeness. This understood nature and this intensity achieved with the help of living symbols enables the human to participate in a privileged coniunction (union of opposites) that helps him to reach a deeper center, as can be noticed in the lives of several mystics of Eastern and Western culture. [ABSTRACT FROM AUTHOR]

The relationship between love and hatred is evident in Greek epic and myth, Greek philosophy, and in Jungian theory. This article examines the cement of hatred in light of the 2016 election of Donald Trump. It briefly discusses Andrew Samuel's "action ethos" as a Jungian political response; Jung's thoughts on emotion, conflict, and consciousness as they pertain to individuation; and the notion of the cultural complex developed by Singer and Kimbles. This framework is deepened with a short meditation on mythic Chaos and its close relationship with Eros as a generative, formative, and connecting principle. The last half of the article reaches across a disciplinary boundary to employ three principles of complexity science to understand Trump's election and the world it has shaped: unpredictability, bifurcation, and autopoeisis. How might complexity theory help us to think differently about the eros of hatred in chaotic times, and what political actions might these thoughts inspire? [ABSTRACT FROM AUTHOR]

In his writings on individuation Jung often references Eastern religions and philosophies such as Buddhism, Taoism, and Hinduism. This essay discusses differences and similarities between analytical psychology's concept of individuation, especially in its advanced stages, and enlightenment as expressed in such texts as Zen (Chan) Buddhism's Ten Ox-Herding Pictures. I advance the argument that important common features can be found while cultural differences must also be respected. There is here a convergence between West and East that can foster dialogue and mutuality. [ABSTRACT FROM AUTHOR]

The article offers insight on the issue related to psychological individuation as viewed by Helen Morgan. Topics discussed include an overview of psychological individuation, the association between Zen and Jungian approaches with the concept of liberation, and the transcending approach to ego consciousness.

The answer to the title question is, in a word, volition. Our hypothesis is that the ultimate adaptive function of consciousness is to make volitional movement possible. All conscious processes exist to subserve that ultimate function. Thus, we believe that all conscious organisms possess at least some volitional capability. Consciousness makes volitional attention possible; volitional attention, in turn, makes volitional movement possible. There is, as far as we know, no valid theoretical argument or convincing empirical evidence that consciousness itself has any direct causal efficacy other than volition. Consciousness, via volitional action, increases the likelihood that an organism will direct its attention, and ultimately its movements, to whatever is most important for its survival and reproduction. [ABSTRACT FROM AUTHOR]

Complexity-thinking refers to a cluster of concepts popularized in several branches of science, primarily in the physical sciences but increasingly in the social sciences. There is reason to be cautious regarding how the concepts are used across disciplines and branches of science. This paper discusses self-organization in dynamic systems, tracing its roots in social science and critiquing current usage of the term with regard to systems involving consciousness - humans and groups of humans. A brief sketch of the levels of complexity sets the groundwork for understanding the critique of self-organization to follow. I argue that consciousness fundamentally changes the terms of discussion in self-organization by adding a self/selves that is not equivalent to the system as a whole, but which directly influences what is organized, how, and toward what end. Self-organization in complex adaptive systems involving consciousness should be distinguished as self-cultivating self-organization and self-presenting self-organization . [ABSTRACT FROM AUTHOR]

The article presents a perspective on the scientific explanation of the subjectivity of conscious experience. It proposes plausible answers for two empirically valid questions: the 'how' question concerning the developmental mechanisms of subjectivity, and the 'why' question concerning its function. Biological individuation, which is acquired in several different stages, serves as a provisional description of how subjective perspectives may have evolved. To the extent that an individuated informational space seems the most efficient way for a given organism to select biologically valuable information, subjectivity is deemed to constitute an adaptive response to informational overflow. One of the possible consequences of this view is that subjectivity might be (at least functionally) dissociated from consciousness, insofar as the former primarily facilitates selection, the latter action. [ABSTRACT FROM AUTHOR]

The visual system is constantly bombarded with dynamic input. In this context, the creation of enduring object representations presents a particular challenge. We used object-substitution masking (OSM) as a tool to probe these processes. In particular, we examined the effect of target-like stimulus repetitions on OSM. In visual crowding, the presentation of a physically identical stimulus to the target reduces crowding and improves target perception, whereas in spatial repetition blindness, the presentation of a stimulus that belongs to the same category (type) as the target impairs perception. Across two experiments, we found an interaction between spatial repetition blindness and OSM, such that repeating a same-type stimulus as the target increased masking magnitude relative to presentation of a different-type stimulus. These results are discussed in the context of the formation of object files. Moreover, the fact that the inducer only had to belong to the same 'type' as the target in order to exacerbate masking, without necessarily being physically identical to the target, has important implications for our understanding of OSM per se. That is, our results show the target is processed to a categorical level in OSM despite effective masking and, strikingly, demonstrate that this category-level content directly influences whether or not the target is perceived, not just performance on another task (as in priming). [ABSTRACT FROM AUTHOR]

Repetition blindness (RB) is a failure to detect both instances of two identical stimuli presented in close temporal proximity. It is due to an inability to form separate episodic tokens for a repeated stimulus, resulting in a single conscious representation. In three experiments, participants identified two targets presented simultaneously in different spatial locations. These stimuli were either the same or different. In two experiments the targets occurred on either side of fixation, and in a third experiment both were in the same hemifield. In all experiments, RB was more pronounced for stimuli in the right hemifield. In addition, there was a left hemifield advantage for both repeated and non-repeated stimuli when the two stimuli occurred in opposite visual fields and, thus, were processed by different hemispheres. These findings suggest that the right hemisphere plays a dominant role in attentional selection and in creating conscious representations of visual events. [ABSTRACT FROM AUTHOR]

There has been a growing interest in the integration of knowledge but few broad theoretical attempts in the field of economics. If integration is to be taken seriously, combining economic questions with the social and the natural sciences will not suffice. Psychology and the humanities will have to be incorporated, too. Inspired by the works of K. W. Kapp, C. G. Jung, and others, we develop a preliminary framework combining three key “integrative concepts”—(a) social metabolism, (b) the institutional structure, and (c) the inner world—within a perspective characterized by the interior/exterior distinction, evolution, openness, and the dialectics of potentials and actualizations. We argue that these three concepts help to integrate economics with the environment, the collective, and the self and spirituality. For each one of these integrated areas, we highlight some fundamental economic principles, namely (a) the implications of the differentiation of “natural resources,” (b) the signification of the distinction between property and possession, and (c) the need to take into account the unconscious and the individuation process in order to reach a realistic picture of the “economic actor” in search of existential fulfilment. Finally, we suggest sixteen economic propositions that could form a preliminary basis for an integral economics. [ABSTRACT FROM PUBLISHER]

Individuation refers to individuals' use of spatial and temporal properties to register an object as a distinct perceptual event relative to other stimuli. Although behavioral studies have examined both spatial and temporal individuation, neuroimaging investigations of individuation have been restricted to the spatial domain and at relatively late stages of information processing. In this study we used univariate and multivoxel pattern analyses of functional magnetic resonance imaging data to identify brain regions involved in individuating temporally distinct visual items and the neural consequences that arise when this process reaches its capacity limit (repetition blindness, RB). First, we found that regional patterns of blood oxygen level-dependent activity in a large group of brain regions involved in "lower-level" perceptual and "higher-level" attentional/executive processing discriminated between instances where repeated and nonrepeated stimuli were successfully individuated, conditions that placed differential demands on temporal individuation. These results could not be attributed to repetition suppression, stimulus or response factors, task difficulty, regional activation differences, other capacity-limited processes, or artifacts in the data or analyses. Consistent with the global workplace model of consciousness, this finding suggests that temporal individuation is supported by a distributed set of brain regions, rather than a single neural correlate. Second, conditions that reflect the capacity limit of individuation (instances of RB) modulated the amplitude, rather than spatial pattern, of activity in the left hemisphere premotor cortex. This finding could not be attributed to response conflict/ambiguity and likely reflects a candidate brain region underlying the capacity-limited process that gives rise to RB. [ABSTRACT FROM AUTHOR]

Object-substitution masking (OSM) is thought to reflect a failure of object individuation. That is, a briefly presented target surrounded by four dots is perceptually fused with the four-dot mask when the mask is visible after the target has disappeared, thereby obscuring the visibility of the target. If OSM depends on the inability to temporally segregate objects, then increasing the temporal precision of the visual system should reduce OSM. In the study reported here, we manipulated temporal precision by varying the proximity of participants’ hands to visual stimuli, because stimuli in near-hand space have been found to enjoy enhanced attentional processing, and attention is known to speed visual processing. Hand placement was indeed found to affect OSM: Placing participants’ hands near the visual stimuli reduced the magnitude of the masking. This finding demonstrates that object individuation can be facilitated by increasing the temporal resolution of vision via increasing the proximity of visual stimuli to the hands. [ABSTRACT FROM PUBLISHER]

Abstract: When we look at a scene, we are conscious of only a small fraction of the available visual information at any given point in time. This raises profound questions regarding how information is selected, when awareness occurs, and the nature of the mechanisms underlying these processes. One tool that may be used to probe these issues is object-substitution masking (OSM). In OSM, a sparse, temporally-trailing four dot mask can interfere with target perception, even though the target and mask have different contours and do not spatially overlap (). Here, we investigate the mechanisms underlying the recently discovered recovery from OSM observed with prolonged mask exposure (). In three experiments, we demonstrate that recovery is unaffected by mask offset, and that prolonged physical exposure of the mask is not necessary for recovery. These findings confirm that recovery is not due to: (a) an offset transient impairing the visibility of other stimuli that are nearby in space and time, or (b) mask adaptation or temporal object-individuation cues resulting from prolonged mask exposure. Instead, our results confirm recovery as a high-level visual-cognitive phenomenon, which is inherently tied to target-processing time. This reveals the prolonged iterative temporal dynamics of conscious object perception. [Copyright &y& Elsevier]

This paper addresses the unconscious dimension as articulated in Carl Jung's depth psychology and in Gilles Deleuze's philosophy. Jung's theory of the archetypes and Deleuze's pedagogy of the concept are two complementary resources that posit individuation as the goal of human development and self-education in practice. The paper asserts that educational theory should explore the role of the unconscious in learning, especially with regard to adult education in the process of learning from life-experiences. The integration of the unconscious into consciousness becomes a constitutive part of subject-formation and self-knowledge, which in turn serves as a basis for experiential self-education. [ABSTRACT FROM AUTHOR]

This article explores the phenomenon of fundamentalism as it arises in various forms. In attempting to capture universal truth, fundamentalism seeks a principle that existed prior to present time, is greater than any individual, and is absolute, thus creating a field in which the accepted principle is arbitrarily separated from the psychological processes that hold it and carry it forward. The certainty that a belief is an a priori truth creates a safe container that can assist and/or stultify individuation and the collective advancement of knowledge and understanding. [ABSTRACT FROM AUTHOR]