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| §1 "We understand the ego as the complex factor to which all conscious contents are related. It forms, as it were, the centre of the field of consciousness; and, in so far as this comprises the empirical personality, the ego is the subject of all personal acts of consciousness. **The relation of a psychic content to the ego forms the criterion of its consciousness, for no content can be conscious unless it is represented to a subject**." <fc green>Emphasis mine</fc> | §1 "We understand the ego as the complex factor to which all conscious contents are related. It forms, as it were, the centre of the field of consciousness; and, in so far as this comprises the empirical personality, the ego is the subject of all personal acts of consciousness. **The relation of a psychic content to the ego forms the criterion of its consciousness, for no content can be conscious unless it is represented to a subject**." <fc green>Emphasis mine</fc> |
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| [[aker:space_and_time|τ]] §2 "With this definition we have described and delimited the **//scope//** of the subject. <fc green>(Emphasis mine - I think it important to grasp the work 'scope' in this context...much of consciousness is discussed in terms of scope and the potential of what may become conscious, i.e., what may come into scope.)</fc>\\ Empirically, however, it always finds its limit when it comes up against the //unknown//. \\ The unknown falls into two groups of objects: those which are outside and can be experienced by the senses, and those which are inside and are experienced immediately. The first group comprises the unknown in the outer world; the second the unknown in the inner world. We call this latter territory the unconscious." | [[:space_and_time|τ]] §2 "With this definition we have described and delimited the **//scope//** of the subject. <fc green>(Emphasis mine - I think it important to grasp the work 'scope' in this context...much of consciousness is discussed in terms of scope and the potential of what may become conscious, i.e., what may come into scope.)</fc>\\ Empirically, however, it always finds its limit when it comes up against the //unknown//. \\ The unknown falls into two groups of objects: those which are outside and can be experienced by the senses, and those which are inside and are experienced immediately. The first group comprises the unknown in the outer world; the second the unknown in the inner world. We call this latter territory the unconscious." |
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| [[aker:space_and_time|τ]] §3 "The ego, as a specific content of consciousness, is not a simple or elementary factor but a complex one which, as such, cannot be described exhaustively. Experience shows that it rests on two seemingly different bases: the somatic and the psychic. The somatic basis is inferred from the totality of endosomatic perceptions, which for their part are already of a psychic nature and are associated with the ego, and are therefore conscious. They are produced by endosomatic stimuli, only some of which cross the threshold of consciousness. A considerable proportion of these stimuli occur unconsciously, that is, subliminally. ... Sometimes they are capable of crossing the threshold, that is, of becoming perceptions. But there is no doubt that a large proportion of these endosomatic stimuli are simply incapable of consciousness and are so elementary that there is no reason to assign them a psychic nature - ... \\ I have therefore suggested that the term "**//psychic//**" be used only where there is evidence of a will capable of modifying reflex or instinctual processes. Here I must refer the reader to my paper "[[aker:collected_works:cw8|On the Nature of the Psyche]],"<fc red><sup>1</sup></fc> where I have discussed this definition of the "psychic" at somewhat greater length."\\ <fc red><sup>1</sup></fc><sub>Pars. 371ff.</sub> \\ <fc green>Emphasis mine. It's important here to note how Jung is using the word 'psychic'. It is used like an adjective similar to how he uses the word 'psychoid' in the same essay; //On the Nature of the Psyche//. Clearly he uses psyche and psychic in more expansive contexts elsewhere but this using of words as adjectives is an important part of how Jung describes things and doesn't label them.</fc> | [[:space_and_time|τ]] §3 "The ego, as a specific content of consciousness, is not a simple or elementary factor but a complex one which, as such, cannot be described exhaustively. Experience shows that it rests on two seemingly different bases: the somatic and the psychic. The somatic basis is inferred from the totality of endosomatic perceptions, which for their part are already of a psychic nature and are associated with the ego, and are therefore conscious. They are produced by endosomatic stimuli, only some of which cross the threshold of consciousness. A considerable proportion of these stimuli occur unconsciously, that is, subliminally. ... Sometimes they are capable of crossing the threshold, that is, of becoming perceptions. But there is no doubt that a large proportion of these endosomatic stimuli are simply incapable of consciousness and are so elementary that there is no reason to assign them a psychic nature - ... \\ I have therefore suggested that the term "**//psychic//**" be used only where there is evidence of a will capable of modifying reflex or instinctual processes. Here I must refer the reader to my paper "[[collected_works:cw8|On the Nature of the Psyche]],"<fc red><sup>1</sup></fc> where I have discussed this definition of the "psychic" at somewhat greater length."\\ <fc red><sup>1</sup></fc><sub>Pars. 371ff.</sub> \\ <fc green>Emphasis mine. It's important here to note how Jung is using the word 'psychic'. It is used like an adjective similar to how he uses the word 'psychoid' in the same essay; //On the Nature of the Psyche//. Clearly he uses psyche and psychic in more expansive contexts elsewhere but this using of words as adjectives is an important part of how Jung describes things and doesn't label them.</fc> |
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| [[aker:space_and_time|τ]] §4 "The **somatic basis** of the ego consists, then, of conscious and unconscious factors. \\ The same is true of the **psychic basis** <fc green>(note the way Jung means psychic, xRef para.3 above)</fc>: on the one hand the ego rests on the //total field of consciousness//, and on the other, on the //sum total of unconscious contents//. These fall into three groups: \\ <fc green>[1]</fc> first, temporarily subliminal con- tents that can be reproduced voluntarily (memory); \\ <fc green>[2]</fc> second, unconscious contents that cannot be reproduced voluntarily; \\ <fc green>[3]</fc> third, contents that are not capable of becoming conscious at all." | [[:space_and_time|τ]] §4 "The **somatic basis** of the ego consists, then, of conscious and unconscious factors. \\ The same is true of the **psychic basis** <fc green>(note the way Jung means psychic, xRef para.3 above)</fc>: on the one hand the ego rests on the //total field of consciousness//, and on the other, on the //sum total of unconscious contents//. These fall into three groups: \\ <fc green>[1]</fc> first, temporarily subliminal con- tents that can be reproduced voluntarily (memory); \\ <fc green>[2]</fc> second, unconscious contents that cannot be reproduced voluntarily; \\ <fc green>[3]</fc> third, contents that are not capable of becoming conscious at all." |
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| [[aker:space_and_time|τ]] <fc green>Jung's model of the scope of Ego Content</fc>\\ {{:aker:collected_works:egoconsciouscontent.png?600|}} | [[:space_and_time|τ]] <fc green>Jung's model of the scope of Ego Content</fc>\\ {{collected_works:egoconsciouscontent.png?600|}} |
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| §5 "When I said that the ego "rests" on the total field of consciousness I do not mean that it //consists// of this. Were that so, it would be indistinguishable from the field of consciousness as a whole. The ego is only the latter's point of reference, grounded on and limited by the somatic factor described above." | §5 "When I said that the ego "rests" on the total field of consciousness I do not mean that it //consists// of this. Were that so, it would be indistinguishable from the field of consciousness as a whole. The ego is only the latter's point of reference, grounded on and limited by the somatic factor described above." |
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| [[aker:space_and_time|τ]] §6 "... the ego is a conscious factor par excellence. It seems to arise in the first place from the collision between the somatic factor and the environment, and, once established as a subject, it goes on developing from further collisions with the outer world and the inner." <fc green>By implication then the Ego is a space-time phenomena. It develops, therefore there is a progression, a past and present, a before > now > and to be. Psychologically speaking then our ego cannot just be there, it cannot just appear complete as it were. Therefore, consciousness - and psychology - is a time-space concept. Consciousness as a principle must be evolved, it must develop and therefore is of a linear time based nature. Consciousness is not something that can just happen. </fc> | [[:space_and_time|τ]] §6 "... the ego is a conscious factor par excellence. It seems to arise in the first place from the collision between the somatic factor and the environment, and, once established as a subject, it goes on developing from further collisions with the outer world and the inner." <fc green>By implication then the Ego is a space-time phenomena. It develops, therefore there is a progression, a past and present, a before > now > and to be. Psychologically speaking then our ego cannot just be there, it cannot just appear complete as it were. Therefore, consciousness - and psychology - is a time-space concept. Consciousness as a principle must be evolved, it must develop and therefore is of a linear time based nature. Consciousness is not something that can just happen. </fc> |
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| §7 "Despite the unlimited extent of its bases, the ego is never more and never less than consciousness as a whole. ... a total description of the personality is, even in theory, absolutely impossible, because the unconscious portion of it cannot be grasped cognitively." | §7 "Despite the unlimited extent of its bases, the ego is never more and never less than consciousness as a whole. ... a total description of the personality is, even in theory, absolutely impossible, because the unconscious portion of it cannot be grasped cognitively." |
| §26 "The projection-making factor is the anima, or rather the unconscious as represented by the anima. ... She is not an invention of the conscious, but a spontaneous product of the unconscious. Nor is she a substitute figure for the mother. On the contrary, there is every likelihood that the numinous qualities which make the mother-imago so dangerously powerful derive from the collective archetype of the anima, which is incarnated anew in every male child." | §26 "The projection-making factor is the anima, or rather the unconscious as represented by the anima. ... She is not an invention of the conscious, but a spontaneous product of the unconscious. Nor is she a substitute figure for the mother. On the contrary, there is every likelihood that the numinous qualities which make the mother-imago so dangerously powerful derive from the collective archetype of the anima, which is incarnated anew in every male child." |
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| §28 "Just as the mother seems to be the first carrier of the projection-making factor for the son, so is the father for the daughter." <fc green>xRef. para 6, [[aker:collected_works:cw9i|CW9i]]</fc> | §28 "Just as the mother seems to be the first carrier of the projection-making factor for the son, so is the father for the daughter." <fc green>xRef. para 6, [[collected_works:cw9i|CW9i]]</fc> |
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| §29 "... I have called the projection-making factor in women the animus, which means mind or spirit. The animus corresponds to the paternal Logos just as the anima corresponds to the maternal Eros." \\ <fc green>More in this paragraph on the interaction between man and woman, anima and animus. ... </fc>\\ | §29 "... I have called the projection-making factor in women the animus, which means mind or spirit. The animus corresponds to the paternal Logos just as the anima corresponds to the maternal Eros." \\ <fc green>More in this paragraph on the interaction between man and woman, anima and animus. ... </fc>\\ |
| §39 "Not all the contents of the anima and animus are projected, however. Many of them appear spontaneously in dreams and so on, and many more can be made conscious through **active imagination**. In this way we find that thoughts, feelings, and affects are alive in us which we would never have believed possible." <fc green>Emphasis mine</fc> | §39 "Not all the contents of the anima and animus are projected, however. Many of them appear spontaneously in dreams and so on, and many more can be made conscious through **active imagination**. In this way we find that thoughts, feelings, and affects are alive in us which we would never have believed possible." <fc green>Emphasis mine</fc> |
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| §40 "The autonomy of the collective unconscious expresses itself in the figures of anima and animus. They personify those of its contents which, when withdrawn from projection, can be integrated into consciousness. To this extent, both figures represent //functions// which filter the contents of the collective unconscious through to the conscious mind. They appear or behave as such, however, only so long as the tendencies of the conscious and unconscious do not diverge too greatly. Should any tension arise, these functions, harmless till then, confront the conscious mind in personified form and behave rather like systems split off from the personality, or like part souls. ... \\ The reason for their behaving in this way is that though the //contents// of anima and animus can be integrated they themselves cannot, since they are archetypes. As such they are the foundation stones of the psychic structure, which in its totality exceeds the limits of consciousness and therefore can never become the object of direct cognition. Though the effects of anima and animus can be made conscious, they themselves are factors transcending consciousness and beyond the reach of perception and volition. Hence they remain autonomous despite the integration of their contents, ... constant observation pays the unconscious a tribute that more or less guarantees its co-operation. ... \\ The **complementary** and **compensating** function of the unconscious ensures that these dangers, which are especially great in neurosis, can in some measure be avoided. It is only under ideal conditions, when life is still simple and unconscious enough to follow the serpentine path of instinct without hesitation or misgiving, that the compensation works with entire success. The more civilized, the more unconscious and complicated a man is, the less he is able to follow his instincts. <fc green>xRef para. 17 [[aker:collected_works:cw7|CW 7]]</fc>...\\ it is especially important to picture the archetypes of the unconscious not as a rushing phantasmagoria of fugitive images but as constant, autonomous factors, which indeed they are." <fc green>Emphasis mine</fc> | §40 "The autonomy of the collective unconscious expresses itself in the figures of anima and animus. They personify those of its contents which, when withdrawn from projection, can be integrated into consciousness. To this extent, both figures represent //functions// which filter the contents of the collective unconscious through to the conscious mind. They appear or behave as such, however, only so long as the tendencies of the conscious and unconscious do not diverge too greatly. Should any tension arise, these functions, harmless till then, confront the conscious mind in personified form and behave rather like systems split off from the personality, or like part souls. ... \\ The reason for their behaving in this way is that though the //contents// of anima and animus can be integrated they themselves cannot, since they are archetypes. As such they are the foundation stones of the psychic structure, which in its totality exceeds the limits of consciousness and therefore can never become the object of direct cognition. Though the effects of anima and animus can be made conscious, they themselves are factors transcending consciousness and beyond the reach of perception and volition. Hence they remain autonomous despite the integration of their contents, ... constant observation pays the unconscious a tribute that more or less guarantees its co-operation. ... \\ The **complementary** and **compensating** function of the unconscious ensures that these dangers, which are especially great in neurosis, can in some measure be avoided. It is only under ideal conditions, when life is still simple and unconscious enough to follow the serpentine path of instinct without hesitation or misgiving, that the compensation works with entire success. The more civilized, the more unconscious and complicated a man is, the less he is able to follow his instincts. <fc green>xRef para. 17 [[collected_works:cw7|CW 7]]</fc>...\\ it is especially important to picture the archetypes of the unconscious not as a rushing phantasmagoria of fugitive images but as constant, autonomous factors, which indeed they are." <fc green>Emphasis mine</fc> |
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| §41 "Together they <fc green>(The anima and animus archetypes)</fc> form a divine pair,<fc red><sup>5</sup></fc> one of whom, in accordance with his Logos nature, is characterized by //pneuma// and //nous//, rather like Hermes with his ever-shifting hues, while the other, in accordance with her Eros nature, wears the features of Aphrodite, Helen (Selene), Persephone, and Hecate. Both of them are unconscious powers, "gods" in fact, as the ancient world quite rightly conceived them to be. ...for their <fc green>(The anima and animus)</fc> power grows in proportion to the degree that they remain unconscious."\\ <fc red><sup>5</sup></fc><sub>Naturally this is not meant as a psychological definition, let alone a metaphysical one. As I pointed out in "[[aker:collected_works:cw7|The Relations between the Ego and the Unconscious]]" (pars. 296ff.), the syzygy consists of three elements: \\ <fc green>1)</fc> the femininity pertaining to the man and<fc green>/or</fc> the masculinity pertaining to the woman; \\ <fc green>2)</fc> the experience which man has of woman and vice versa; and, \\ <fc green>3)</fc> finally, the masculine and feminine archetypal image. \\ The first element can be integrated into the personality by the process of conscious realization, but the last one cannot. | §41 "Together they <fc green>(The anima and animus archetypes)</fc> form a divine pair,<fc red><sup>5</sup></fc> one of whom, in accordance with his Logos nature, is characterized by //pneuma// and //nous//, rather like Hermes with his ever-shifting hues, while the other, in accordance with her Eros nature, wears the features of Aphrodite, Helen (Selene), Persephone, and Hecate. Both of them are unconscious powers, "gods" in fact, as the ancient world quite rightly conceived them to be. ...for their <fc green>(The anima and animus)</fc> power grows in proportion to the degree that they remain unconscious."\\ <fc red><sup>5</sup></fc><sub>Naturally this is not meant as a psychological definition, let alone a metaphysical one. As I pointed out in "[[collected_works:cw7|The Relations between the Ego and the Unconscious]]" (pars. 296ff.), the syzygy consists of three elements: \\ <fc green>1)</fc> the femininity pertaining to the man and<fc green>/or</fc> the masculinity pertaining to the woman; \\ <fc green>2)</fc> the experience which man has of woman and vice versa; and, \\ <fc green>3)</fc> finally, the masculine and feminine archetypal image. \\ The first element can be integrated into the personality by the process of conscious realization, but the last one cannot. |
| </sub> | </sub> |
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| §44 "I should only like to mention that the more numerous and the more significant the unconscious contents which are assimilated to the ego, the closer the approximation of the ego to the self, even though this approximation must be a never-ending process. This inevitably produces an inflation of the ego,<fc red><sup>3</sup></fc> unless a critical line of demarcation is drawn between it and the unconscious figures. **But this act of discrimination yields practical results only if it succeeds in fixing reasonable boundaries to the ego and in granting the figures of the unconscious - the self, anima, animus, and shadow - relative autonomy and reality (of __psychic nature__)**. To psychologize this reality out of existence either is ineffectual, or else merely increases the inflation of the ego. ... No more than a flight of steps or a smooth floor is needed to precipitate a fatal fall. ... \\ Inflation magnifies the blind spot in the eye, and the more we are assimilated by the projection-making factor, <fc green>(The ego assimilated by the projection-making factor, the self)</fc> the greater becomes the tendency to identify with it. A clear symptom of this is our growing disinclination to take note of the reactions of the environment and pay heed to them."<fc green>Emphasis and underlining mine. Note 'psychic nature' where psychic is defined above, para. 3</fc> | §44 "I should only like to mention that the more numerous and the more significant the unconscious contents which are assimilated to the ego, the closer the approximation of the ego to the self, even though this approximation must be a never-ending process. This inevitably produces an inflation of the ego,<fc red><sup>3</sup></fc> unless a critical line of demarcation is drawn between it and the unconscious figures. **But this act of discrimination yields practical results only if it succeeds in fixing reasonable boundaries to the ego and in granting the figures of the unconscious - the self, anima, animus, and shadow - relative autonomy and reality (of __psychic nature__)**. To psychologize this reality out of existence either is ineffectual, or else merely increases the inflation of the ego. ... No more than a flight of steps or a smooth floor is needed to precipitate a fatal fall. ... \\ Inflation magnifies the blind spot in the eye, and the more we are assimilated by the projection-making factor, <fc green>(The ego assimilated by the projection-making factor, the self)</fc> the greater becomes the tendency to identify with it. A clear symptom of this is our growing disinclination to take note of the reactions of the environment and pay heed to them."<fc green>Emphasis and underlining mine. Note 'psychic nature' where psychic is defined above, para. 3</fc> |
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| [[aker:space_and_time|τ]] §45 "It must be reckoned a psychic catastrophe when the //ego is assimilated by the self//. The image of wholeness then remains in the unconscious, so that on the one hand it shares the archaic nature of the unconscious and on the other finds itself in the psychically relative space-time continuum that is characteristic of the unconscious as such.<fc red><sup>4</sup></fc> Both these qualities are numinous and hence have an unlimited determining effect on ego-consciousness, which is differentiated, i.e., separated, from the unconscious and moreover exists in an absolute space and an absolute time. It is a vital necessity that this should be so. If, therefore, the ego falls for any length of time under the control of an unconscious factor, its adaptation is disturbed and the way opened for all sorts of possible accidents." <fc green>Here is the space where extreme sports or sport at the highest level operates - where for the briefest moments the ego is consumed by the numinous of a relative space-time environment (= unconscious) and shares in the image of wholeness that resides in the unconscious. For just a brief moment this is where these athletes go and return as quickly.</fc> | [[:space_and_time|τ]] §45 "It must be reckoned a psychic catastrophe when the //ego is assimilated by the self//. The image of wholeness then remains in the unconscious, so that on the one hand it shares the archaic nature of the unconscious and on the other finds itself in the psychically relative space-time continuum that is characteristic of the unconscious as such.<fc red><sup>4</sup></fc> Both these qualities are numinous and hence have an unlimited determining effect on ego-consciousness, which is differentiated, i.e., separated, from the unconscious and moreover exists in an absolute space and an absolute time. It is a vital necessity that this should be so. If, therefore, the ego falls for any length of time under the control of an unconscious factor, its adaptation is disturbed and the way opened for all sorts of possible accidents." <fc green>Here is the space where extreme sports or sport at the highest level operates - where for the briefest moments the ego is consumed by the numinous of a relative space-time environment (= unconscious) and shares in the image of wholeness that resides in the unconscious. For just a brief moment this is where these athletes go and return as quickly.</fc> |
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| §46 <fc green>Both **moral** and **intellectual** virtues are required to anchor the ego to the world of consciousness.</fc> | §46 <fc green>Both **moral** and **intellectual** virtues are required to anchor the ego to the world of consciousness.</fc> |
| §51 "I should also like the term "God" in the phrase "the will of God" to be understood not so much in the Christian sense... \\ The Greek words //daimon// and //daimonion// express a determining power which comes upon man from outside, like providence or fate, though the ethical decision is left to man. **He must know, however, what he is deciding about and what he is doing**. Then, if he obeys he is following not just his own opinion, and if he rejects he is destroying not just his own invention." <fc green>Emphasis mine. Morality then as a confrontation comes with consciousness, i.e., 'following not just his own opinion' ...here Jung is saying that if when making a decision - he says ethical - and if we understand the source we make it with knowledge of who we are making it with, so we are conscious of the forces that influence the moral confrontation. Morality is part of consciousness??</fc> | §51 "I should also like the term "God" in the phrase "the will of God" to be understood not so much in the Christian sense... \\ The Greek words //daimon// and //daimonion// express a determining power which comes upon man from outside, like providence or fate, though the ethical decision is left to man. **He must know, however, what he is deciding about and what he is doing**. Then, if he obeys he is following not just his own opinion, and if he rejects he is destroying not just his own invention." <fc green>Emphasis mine. Morality then as a confrontation comes with consciousness, i.e., 'following not just his own opinion' ...here Jung is saying that if when making a decision - he says ethical - and if we understand the source we make it with knowledge of who we are making it with, so we are conscious of the forces that influence the moral confrontation. Morality is part of consciousness??</fc> |
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| [[aker:space_and_time|τ]] §52 "But the psychic phenomenon cannot be grasped in its totality by the intellect, for it consists not only of //meaning// but also of //value//, and this depends on the intensity of the accompanying feeling-tones. Hence at least the two "rational" functions<fc red><sup>5</sup></fc> are needed in order to map out anything like a com- plete diagram of a given psychic content." <fc green>Think AI - AGI - and what it means to be human.</fc> | [[:space_and_time|τ]] §52 "But the psychic phenomenon cannot be grasped in its totality by the intellect, for it consists not only of //meaning// but also of //value//, and this depends on the intensity of the accompanying feeling-tones. Hence at least the two "rational" functions<fc red><sup>5</sup></fc> are needed in order to map out anything like a com- plete diagram of a given psychic content." <fc green>Think AI - AGI - and what it means to be human.</fc> |
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| <fc green>xRef para. 61. Feeling **value** : strong or weak, positive or negative.\\ and feeling **tone** : what it means (to me); positive or negative, encouraging, uplifting, rejection, enlightenment, power, humility, etc.</fc> | <fc green>xRef para. 61. Feeling **value** : strong or weak, positive or negative.\\ and feeling **tone** : what it means (to me); positive or negative, encouraging, uplifting, rejection, enlightenment, power, humility, etc.</fc> |
| §53 "... The feeling-value is a very important criterion which psychology cannot do without, because it determines in large measure the role which the content will play in the psychic economy. ... The shadow, for instance, usually has a decidedly negative feeling-value, while the anima, like the animus, has more of a positive one. Whereas the shadow is accompanied by more or less definite and describable feeling-tones, the anima and animus exhibit feeling qualities that are harder to define. Mostly they are felt to be fascinating or numinous. Often they are surrounded by an atmosphere of sensitivity, touchy reserve, secretiveness, painful intimacy, and even absoluteness. ... \\ In order of affective rank they stand to the shadow very much as the shadow stands in relation to ego-consciousness. The main affective emphasis seems to lie on the latter <fc green>(Ego consciousness)</fc> ... But if for any reason the unconscious gains the upper hand, then the valency of the shadow and of the other figures increases proportionately, so that the scale of values is reversed. What lay furthest away from waking consciousness and seemed unconscious assumes, as it were, a threatening shape, and the affective value increases the higher up the scale you go: ego-consciousness, shadow, anima, self." | §53 "... The feeling-value is a very important criterion which psychology cannot do without, because it determines in large measure the role which the content will play in the psychic economy. ... The shadow, for instance, usually has a decidedly negative feeling-value, while the anima, like the animus, has more of a positive one. Whereas the shadow is accompanied by more or less definite and describable feeling-tones, the anima and animus exhibit feeling qualities that are harder to define. Mostly they are felt to be fascinating or numinous. Often they are surrounded by an atmosphere of sensitivity, touchy reserve, secretiveness, painful intimacy, and even absoluteness. ... \\ In order of affective rank they stand to the shadow very much as the shadow stands in relation to ego-consciousness. The main affective emphasis seems to lie on the latter <fc green>(Ego consciousness)</fc> ... But if for any reason the unconscious gains the upper hand, then the valency of the shadow and of the other figures increases proportionately, so that the scale of values is reversed. What lay furthest away from waking consciousness and seemed unconscious assumes, as it were, a threatening shape, and the affective value increases the higher up the scale you go: ego-consciousness, shadow, anima, self." |
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| {{:aker:collected_works:feelingvalue.png?300|}} | {{collected_works:feelingvalue.png?300|}} |
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| §54 "I am speaking here of the subjective feeling-value, which is subject to the more or less periodic changes described above. But there are also //objective// values which are founded on a //consensus omnium// - moral, aesthetic, and religious values, for instance, and these are universally recognized ideals or feeling- toned collective ideas (Lévy-Bruhl's "representations collectives").<fc red><sup>6</sup></fc> The subjective feeling-tones or "value quanta" are easily recognized by the kind and number of constellations, or symptoms of disturbance,<fc red><sup>7</sup></fc> they produce. Collective ideals often have no subjective feeling-tone, but nevertheless retain their feeling-value. ... " | §54 "I am speaking here of the subjective feeling-value, which is subject to the more or less periodic changes described above. But there are also //objective// values which are founded on a //consensus omnium// - moral, aesthetic, and religious values, for instance, and these are universally recognized ideals or feeling- toned collective ideas (Lévy-Bruhl's "representations collectives").<fc red><sup>6</sup></fc> The subjective feeling-tones or "value quanta" are easily recognized by the kind and number of constellations, or symptoms of disturbance,<fc red><sup>7</sup></fc> they produce. Collective ideals often have no subjective feeling-tone, but nevertheless retain their feeling-value. ... " |
| §58 "This knowledge is an essential prerequisite for any integration - that is to say a content can only be integrated when its double aspect has become conscious and when it is grasped not merely intellectually but understood according to its feeling-value. Intellect and feeling, however, are difficult to put into one harness - they conflict with one another by definition.... Therefore, anyone who wants to achieve the difficult feat of realizing something not only intellectually, but also according to its feeling-value, must for better or worse come to grips with the anima /animus problem in order to open the way for a higher union, a //coniunctio oppositorum//. This is an indispensable prerequisite for wholeness." <fc green>The syzygy</fc> | §58 "This knowledge is an essential prerequisite for any integration - that is to say a content can only be integrated when its double aspect has become conscious and when it is grasped not merely intellectually but understood according to its feeling-value. Intellect and feeling, however, are difficult to put into one harness - they conflict with one another by definition.... Therefore, anyone who wants to achieve the difficult feat of realizing something not only intellectually, but also according to its feeling-value, must for better or worse come to grips with the anima /animus problem in order to open the way for a higher union, a //coniunctio oppositorum//. This is an indispensable prerequisite for wholeness." <fc green>The syzygy</fc> |
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| [[aker:space_and_time|τ]] §59 "Although "wholeness" seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is **anticipated by the psyche in the form of spontaneous or autonomous symbols**. These are the quaternity or mandala symbols, ... What at first looks like an abstract idea stands in reality for something that exists and can be **experienced**, that demonstrates its //a priori// presence spontaneously. Wholeness is thus an objective factor that confronts the subject independently of him, like anima or animus; and just as the latter have a higher position in the hierarchy than the shadow, so wholeness lays claim to a position and a value superior to those of the syzygy. The syzygy seems to represent at least a substantial portion of it, if not actually two halves of the totality formed by the royal brother- sister pair, and hence the tension of opposites from which the divine child<fc red><sup>9</sup></fc> is born as the symbol of unity." <fc green>Emphasis mine. We can experience - potentially - wholeness. That is not the same as achieving wholeness. As an experience though, this is within our reach.</fc> | [[:space_and_time|τ]] §59 "Although "wholeness" seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is **anticipated by the psyche in the form of spontaneous or autonomous symbols**. These are the quaternity or mandala symbols, ... What at first looks like an abstract idea stands in reality for something that exists and can be **experienced**, that demonstrates its //a priori// presence spontaneously. Wholeness is thus an objective factor that confronts the subject independently of him, like anima or animus; and just as the latter have a higher position in the hierarchy than the shadow, so wholeness lays claim to a position and a value superior to those of the syzygy. The syzygy seems to represent at least a substantial portion of it, if not actually two halves of the totality formed by the royal brother- sister pair, and hence the tension of opposites from which the divine child<fc red><sup>9</sup></fc> is born as the symbol of unity." <fc green>Emphasis mine. We can experience - potentially - wholeness. That is not the same as achieving wholeness. As an experience though, this is within our reach.</fc> |
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| §60 "Unity and totality stand at the highest point on the scale of objective values because their symbols can no longer be distinguished from the //imago Dei//.''' \\ If this insight were purely intellectual it could be achieved without much difficulty, for the world-wide pronouncements about the God within us and above us, about Christ and the //corpus mysticum//, the personal and suprapersonal atman, etc., are all formulations that can easily be mastered by the philosophic intellect. This is the common source of the illusion that one is then in possession of the thing itself. But actually one has acquired nothing more than its name, despite the age-old prejudice that the name mag- ically represents the thing, and that it is sufficient to pronounce the name in order to posit the thing's existence." | §60 "Unity and totality stand at the highest point on the scale of objective values because their symbols can no longer be distinguished from the //imago Dei//.''' \\ If this insight were purely intellectual it could be achieved without much difficulty, for the world-wide pronouncements about the God within us and above us, about Christ and the //corpus mysticum//, the personal and suprapersonal atman, etc., are all formulations that can easily be mastered by the philosophic intellect. This is the common source of the illusion that one is then in possession of the thing itself. But actually one has acquired nothing more than its name, despite the age-old prejudice that the name mag- ically represents the thing, and that it is sufficient to pronounce the name in order to posit the thing's existence." |
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| [[aker:space_and_time|τ]] Here is an argument against the case of AGI ever existing:</fc> \\ §61 "It would seem that one can pursue any science with the intellect alone except psychology, whose subject - the psyche - has **more than** the two aspects mediated by sense-perception and thinking. The function of value - feeling - is an integral part of our conscious orientation and ought not to be missing in a psychological judgment of any scope, otherwise the model we are trying to build of the real process will be incomplete. Every psychic process has a **value quality** attached to it, namely its **feeling-tone**. This indicates the degree to which the subject is //affected// by the process or how much it means to him (in so far as the process reaches consciousness at all). It is through the "affect" that the subject becomes involved and so comes to feel the whole weight of reality. The difference amounts roughly to that between a severe illness which one reads about in a textbook and the real illness which one has. **In psychology one possesses nothing unless one has experienced it in reality**. <fc green>Emphasis mine</fc> \\ Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside." <fc green>In relation to AI - AGI - This last statement makes me think of the [[wp>Chinese Room]] experiment proposed by John Searle. Intellectually computers could achieve and perform but AI will never have understanding. </fc> | [[:space_and_time|τ]] Here is an argument against the case of AGI ever existing:</fc> \\ §61 "It would seem that one can pursue any science with the intellect alone except psychology, whose subject - the psyche - has **more than** the two aspects mediated by sense-perception and thinking. The function of value - feeling - is an integral part of our conscious orientation and ought not to be missing in a psychological judgment of any scope, otherwise the model we are trying to build of the real process will be incomplete. Every psychic process has a **value quality** attached to it, namely its **feeling-tone**. This indicates the degree to which the subject is //affected// by the process or how much it means to him (in so far as the process reaches consciousness at all). It is through the "affect" that the subject becomes involved and so comes to feel the whole weight of reality. The difference amounts roughly to that between a severe illness which one reads about in a textbook and the real illness which one has. **In psychology one possesses nothing unless one has experienced it in reality**. <fc green>Emphasis mine</fc> \\ Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside." <fc green>In relation to AI - AGI - This last statement makes me think of the [[wp>Chinese Room]] experiment proposed by John Searle. Intellectually computers could achieve and perform but AI will never have understanding. </fc> |
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| §63 "The shadow, the syzygy, and the self are psychic factors of which an adequate picture can be formed only on the basis of a fairly thorough experience of them." | §63 "The shadow, the syzygy, and the self are psychic factors of which an adequate picture can be formed only on the basis of a fairly thorough experience of them." |