Academic literature on the topic 'Absolute Interiority'
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Journal articles on the topic "Absolute Interiority"
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Marlan, Stanton. "The absolute that is not absolute: an alchemical reflection on the caput mortuum, the dark other of logical light." International Journal of Jungian Studies 9, no. 1 (January 2, 2017): 28–41. http://dx.doi.org/10.1080/19409052.2016.1237372.
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ABSTRACTThis paper challenges Wolfgang Giegerich’s sometimes sophisticated and at other times sophistic notion of absolute negative interiority. In contrast to his uroboric view of ‘psychology proper’, this author resists the successionist ideas of a post-Jungian, trans-human perspective and asserts the notion of an unassimilable and unsurmountable ‘not’. In this paper, the author revisions the traditional divide between Kant and Hegel, taking the ‘thing-in-itself’ as truly other than existing only for consciousness and arguing against privileging theunityof unity and difference. This paper entertains the alchemical ideas of a residue, acaput mortuum, and an archetypally cumbersome object, a real limit, which remains and unhinges the elevating process of spirit on its path to return to itself in absolute interiority. Rather, it acknowledges an abyss ‘behind the back of consciousness’, a non-reified living unconscious – a dark light, an absolute that is not absolute, but rather a gateway back to the beyond, at the root of imagination, wonder, and transformation.
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Mogenson, Greg. "The dog that is not a dog: a rejoinder to Stanton Marlan." International Journal of Jungian Studies 9, no. 1 (January 2, 2017): 42–57. http://dx.doi.org/10.1080/19409052.2017.1281149.
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ABSTRACTThis paper is a rejoinder to Stanton Marlan’s article, ‘The absolute that is not absolute: an alchemical reflection on the caput mortuum, the dark other of logical light.’ It challenges mischaracterizations by Marlan of Giegerich’s contribution to analytical psychology, not on the usual level of debate and counter-argument, but through psychological ‘seeing-through’. Marlan’s assertion that Giegerich’s psychology as the discipline of interiority approach is ‘too pure [a psychology] to treat ordinary human beings in the consulting room’ is responded to by turning the tables and using Marlan’s account of having had to euthanize his dog as ordinary case material with which to demonstrate the merit and analytic acuity of Giegerich’s mode of interpretation.
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Vieira, Emanuel Meireles, and Francisco Pablo Huascar Aragão Pinheiro. "Person centered psychotherapy: an encounter with oneself or a confrontation with the other?" Estudos de Psicologia (Campinas) 30, no. 2 (June 2013): 231–38. http://dx.doi.org/10.1590/s0103-166x2013000200009.
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The paper discusses the possibilities of host of alterity in the therapeutic process of the Person Centered Approach. The debate is based on the ethics of Emmanuel Levinas, for whom subjectivity would be formed from the relationship with the absolute other. The therapeutic change process that aims to further integrate the experience by the self is questioned. On the other hand, from a reading of a Rogerian clinical case, it is pointed out the externality of experience as an estrangement that allows one to recreate themselves. This research shows the interiority eroded by the organism that arises as other-of-self, sieve for the experience. It is conclude that the person-centered psychotherapy, beyond an encounter with oneself, seems to point as one of its purposes the clash with the radically different. Such discussion alludes to a political repositioning of the Person Centered Approach in its ways to deal with the difference.
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Trigo, Pedro. "O CAMINHO DE HUMANIZAÇÃO PASSA PELA AFIRMAÇÃO DOS SERES HUMANOS: A CELEBRAÇÃO, UMA OPORTUNIDADE PARA RETOMAR O CAMINHO." Perspectiva Teológica 44, no. 123 (September 4, 2014): 181. http://dx.doi.org/10.20911/21768757v44n123p181/2012.
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O artigo apresenta uma leitura da Constituição Pastoral Gaudium et spes, acentuando a dimensão antropológico-teológica como base para a unificação da humanidade. O Concílio Vaticano II foi um acontecimento que visou a toda a humanidade, partindo da verdade do ser humano como ser criado à imagem de Deus. Por isso, a absoluta afirmação de cada ser humano constitui ponto de partida para a formação do sujeito humano comprometido com a humanização inclusiva. A mundialização da época atual torna-se imperativa para essa afirmação. A atenção à interioridade, à voz da consciência, que está diante de Deus, chama o ser humano a optar pela verdade e o bem. O cultivo que cada criatura humana tem de si mesma inclui o compromisso com a fraternidade. Configura-se assim um verdadeiro kairós, que exige atitudes e decisões fundamentais para a construção de um mundo humanizado. Tais exigências abrangem os âmbitos econômico, social e político que devem ser organizados a fim de propiciar a personalização e a dedicação ao bem da família humana.ABSTRACT: The article presents a reading of the Pastoral Constitution Gaudium et spes, accentuating the anthropological-theological dimension as the basis for the unification of mankind. The Second Vatican Council was an event which envisionedall humanity, starting from the truth of the human being as being created in the image of God. Therefore, the absolute affirmation of each human being constitutes a starting point for the formation of human subject compromised with the humanization that is inclusive. The globalization of the current epoch becomes imperative to that affirmation. Attention to interiority, to the voice of conscience, that is before God, calls the human being to opt for truth and good. The cultivation that each human being has of itself includes the commitment to fraternity. This results in a true kairos, which requires fundamental attitudes and decisions for the construction of a humanized world. Such requirements touch the economic, social and political realms that should be organized in order to favor the personalization and dedication of the welfare of the human family.
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Popa, Andrei-Bogdan. "Ali Smith’s There But For The: Identity, Hospitality and Transcendence in the Age of Surveillance." East-West Cultural Passage 20, no. 1 (June 1, 2020): 53–74. http://dx.doi.org/10.2478/ewcp-2020-0003.
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Abstract The aim of this essay is to prove that, throughout Ali Smith’s There But For The (2011), the “narrative” subjective identity (Alphen 83) accessed via the face-to-face relation (Levinas and Hand 42), as well as through storytelling itself, is liable to be turned into archivable information under the pressures of a surveillance state in which its citizens are complicit. I will use this archival/narrative identity dyad as articulated by theorist Ernst van Alphen in order to investigate at length the novel’s staging of hospitality as corrupted by surveillance. I will oppose the notion of identity as information against Emmanuel Levinas’s conception of the face-to-face relation (Levinas and Hand 42), whereby true hospitality depends upon the mutual respect one person has for the absolute singularity of the other, which involves personal information and the right to privacy. As it will become apparent, these identities lose or gain agency according to the engagement of the self with a newly arrived foreign alterity. Thus, the arrival of strangers throughout Smith’s novel thematizes the scenario of hospitality in tension with the stranger as surveyor or as surveyed. The doubling of language, the self-editing of one’s discourse and the risky openness towards the Other are modes of resistance that eschew the artificial categorizations upon which the archival identity is contingent. However, the bridge from interiority to exteriority is mediation. Smith therefore develops a conception of secularized Grace that works by exploring the revolutionary potential of this very mediation and can disrupt the logic of tyrannical surveillance. Part of this approach to history and language is informed by the witnessing of the traces left on the bodies of martyrized dissidents by unjust systems at their apex. There But For The is narrated by four characters in the mediatic aftermath of a bourgeois dinner party in an affluent suburb of London that witnessed the sudden and unexplainable reclusion of Miles Garth into the spare room of his stunned hosts. The event, as well as those leading up to and following it, is recounted by a grieving nature photographer in his sixties named Mark; May, a rebellious old woman suffering from dementia; an unemployed, middle-aged Anna; and Brooke, a ten-year old girl and voracious reader. The essay will approach these characters’ meditations upon the nature of identity as split between its narrative and archival forms.
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Santos, Renato Rodrigues dos. "The interiority and the pursuit of happiness in Augustine’s Confessions." Primeiros Escritos, no. 8 (August 15, 2017): 133. http://dx.doi.org/10.11606/issn.2594-5920.primeirosestudos.2017.136803.
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A felicidade é um tema axial na filosofia da Antiguidade e da Antiguidade Tardia do Ocidente, e é entendida, em linhas muito gerais, como o sumo bem. Para Agostinho, o sumo bem é felicidade, e a felicidade consiste em repousar no absoluto que é Deus. Assim, a busca da felicidade, para o filósofo, é a busca de Deus. Na obra Confissões, Agostinho relaciona, entre outros temas, a interioridade e a felicidade. Agostinho quer entender por que todo ser humano apresenta o desejo de felicidade, que o move a buscá-la. Como toda busca exige um conhecimento do objeto buscado, e como todo conhecimento é guardado na memória, a busca terá o seu início na memória, dimensão interior do ser humano. Desse modo, investigaremos o papel da interioridade para a busca da felicidade, analisando principalmente o livro X das Confissões. Uma vez que a felicidade é Deus, seu acesso será transcendente e interior. Na vida terrena, entretanto, apenas será possível ser feliz em esperança
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Zadykowicz, Tadeusz. "Baptism as the Beginning of the Path to Moral Perfection in One’s Personal and Social Life." Rocznik Teologii Katolickiej 19 (2020): 133–44. http://dx.doi.org/10.15290/rtk.2020.19.08.
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The Christian moral life can be compared to a path marked out by particular stages. The beginning of this path is no less important than its end, which is perfection in the temporal dimension and salvation in the ultimate spiritual dimension. Contrary to popular opinion, the beginning of the path is not associated with an individual’s personal desire to be perfect; rather, it is a gift from God, who accompanies man throughout his entire life and needs his free response. Among the many gifts that God imparts to man, man receives essential gifts in the sacrament of Baptism. These gifts constitute the subject of moral action itself; they interiorly form man without determining his actions absolutely or depriving him of his freedom. A “new,” free, and responsible action, the fruit of which is man’s perfection as an individual and as a member of a natural and supernatural society, flows from this interior transformation. The basic character of the gifts of the sacrament of Baptism is that they are the source itself of a specifically Christian morality and not just an ordinary aid in the moral life.
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Stougaard-Nielsen, Jakob. "‘No absolute privacy’: Henry James and the Ethics of Reading Authors’ Letters." Authorship 1, no. 2 (July 4, 2012). http://dx.doi.org/10.21825/aj.v1i2.765.
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Authors’ private letters play a significant role in Henry James’s fiction, literary criticism and in his literary and authorial legacy. They are privileged discursive objects activating fundamental issues of privacy and publicity, canonicity and the material condition of literature. The letter is a contested discursive object in James’s work, since it is at one and the same time a potent figure for authenticity and interiority, and consequently poses a threat to the author’s desire to control his own literary corpus and his privacy. In this article, James’s personal and private investment in designing his literary testament (his private letters and his definitive collected edition) is discussed in the context of his ethical and aesthetic concerns with reading the publications of authors’ private correspondences.
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León, Jorge. "THE EZRA POUND HOUSE:." IDEA JOURNAL, July 5, 2012, 10–27. http://dx.doi.org/10.37113/ideaj.v0i0.90.
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The project developed by the MLDG1 architecture and design studio involved profound research into the ontological bases of the logic used in architectural projects. It defends the need for not only designing the architectonic aspects of buildings, but also, and simultaneously, of formulating the deep logic that rules the very language of its con-formation. This is a fundamental characteristic of the projective process that the authors have termed ‘monadic architecture’. In our analysis, we have opted for a logical-spatial ontology that explicitly seeks to undermine all sharp distinctions between the exterior and interior, questioning their epistemological grounds and including the building’s exterior in the projective logic of the interior, which is principally instantiated via the use of optical-visual relations.
To this end, the project enters into dialogue with the principal theoretical forms of conceiving this relation, developed over the last three decades, via the analysis of its logical functioning in the works of Peter Eisenman, Bernard Tschumi and Rem Koolhaas. In this context, the Ezra Pound House will be the first practical example of the ‘monadic architecture’ developed by MLDG. Its design embodies a spatio-visual and corporeal schema (both in its material and tectonic aspects and in the corporeal shifting of its users) which has never been explored, either under the concept of language or that of scale. The project developed by MLDG involves the infinite openness of the logic of the design of interior spaces to the exterior of a project via its introduction into the logic of absolute interiority as a historical characteristic of Mediterranean architecture.
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Appelbaum, David. "Thinking Forgetting Through: Maurice Blanchot, for Example." Global Journal of Human-Social Science, August 29, 2020, 1–6. http://dx.doi.org/10.34257/gjhssavol20is12pg1.
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Much of Blanchot’s thought seeks to undo the safe, secure interiority of early Heidegger. It takes the form of a radical nihilism open to the outside, where a swatch of irredeemable negativity exposes language and being to a corrosive contaminant while effacing all transcendental signifieds. The result is the impenitent-the forgetting that antedates all memory. Yet the trace of the immemorial persists and persistently indicates the beyond being, which is the sacred. A light-hearted unconcern-a kind of reduction of ontic appropriativity-then constitutes a way to (of) the outside, a non-place absolutely lacking in an inside. Metaphorically, the insouciance of casual reading (rather than one that digs for the profundity) offers access to an inaccessible text, a text made inaccessible by the reach for meaning. The sacrifice Blanchot has in mind, in going beyond that of the object of thought, requires a total rehabilitation of thinking. Thought as forgetting becomes the dissembled auto-affection of the outside. Such thinking bears the mark of a primordial affirmation, the sacral Yes.
Dissertations / Theses on the topic "Absolute Interiority"
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Grava, João Paulo. "A interioridade absoluta nos Cursos de estética de Hegel." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-09012018-190119/.
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Este trabalho expõe uma investigação sobre a concepção de interioridade absoluta [absolute Innerlichkeit] apresentada nos Cursos de estética de Hegel. Tal fenômeno surge com o advento do Cristianismo e determina toda a Forma de arte romântica, partindo de um conteúdo marcado pela interioridade religiosa (o ideal do amor) e alcançando particularmente um sentido mais forte e mundano no contexto da chamada arte moderna, cujo desenvolvimento deve ser observado tanto do ponto de vista histórico quanto lógicocategorial. Também interessa verificar em quais formas e fenômenos artísticos o filósofo identifica a presença desse princípio, cujo desdobramento se encaminha para o tema do fim da arte em Hegel, à medida que a interioridade sai do campo sensível e passa para o racional na modernidade. Nesse caso, ressalta-se o tema da subjetividade moderna e da liberdade nas obras de Shakespeare (no campo da poesia) e na pintura holandesa (no campo da pintura), expressões artísticas que constituem momentos decisivos.This work exposes an investigation about the conception of absolute interiority [absolute Innerlichkeit] presented in Hegels Aesthetic Courses. This phenomenon arises with the advent of Christianity and determines the whole Romantic Art Form, starting from a content marked by religious inwardness (the ideal of love) and achieving particularly a more stronger and mundane sense in the context of the so-called modern art, whose development must be observed from both a historical and a logical-categorical point of view. It is also important to verify in which forms and artistic phenomena the philosopher identifies the presence of this principle whose unfolding is directed towards the theme of the end of art in Hegel, as the interiority leaves the sensitive field and passes to the rational in the modernity. In this case, it is emphasized the themes of modern subjectivity and freedom in the works of Shakespeare (in the field of poetry) and in Dutch painting (in the field of painting), artistic expressions that constitute decisive moments.
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Netrebiak, Olga. "Le " moi " et le " divin " chez Fichte et Nabert : une contribution à la philosophie de la religion." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK011/document.
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La présente thèse articule les deux catégories fondamentales de la philosophie de la religion : le « moi » et le « divin », ce en dialogue avec deux interlocuteurs privilégiés, Fichte et Nabert, chez lesquels cette double thématique fut exploitée de manière originale et géniale. Fichte pense le « moi » comme le centre de l'intériorité et de la vie consciente de l'homme qui est une activité incessante vers l'unité de soi. Nabert, quant à lui, part du concept fichtien du « moi » pour élaborer la catégorie du « divin » ; celui-ci apparaît alors comme une demande de la conscience en sa structure fondamentale : elle le reçoit alors qu'il s'affirme à même le« moi». L'examen conjoint de de ces deux pensées apporte, nous cherchons à le montrer, une contribution majeure à la philosophie de la religion contemporaine : elle permet en effet à celle-ci d'avancer dans les réponses aux nombreux défis qu'il lui appartient de relever, soit : la redécouverte de certains préliminaires comme la conscience religieuse, le langage adéquat sur « Dieu », la question critériologique dans la désignation du « divin », le « témoignage » absolu. A cet effet, trois catégories principales sont sollicitées et éprouvées : I'« intériorité » et la place de I'« affectivité » dans l'expérience religieuse, enfin la « vérité » qui polarise toute réflexion philosophique sur la religionThe present thesis articulates two fundamental categories of the philosophy of religion: the « 1 » and the « divine », it is in the dialogue with two privileged interlocutors, Fichte and Nabert, where this double theme was exploited in an original and brilliant way. Fichte thinks of the « 1 » as the center of the interiority and the conscious lite of a man, which is an incessant activity towards unity of self. Nabert, on his part, starts from the Fichte's concept of the « 1 » and elaborate the category of the « divine »; this last appears as a demand of the consciousness in its fundamental structure: it the « divine » as the one that affirms itself in the « 1 ». The joint examination of these two thoughts brings, as we try to show, a major contribution to the contemporary philosophy of religion. lndeed, this contribution allows philosophy of religion to advance in the answers to many challenges that rise up before it: the rediscovery of certain preliminaries such as the religious consciousness, the adequate language about « Gad », the question about criterion in the designation of the « divine », absolute « testimony ». For that purpose, three main categories are solicited and approved: « interiority » and the place of « affectivity » in religious experience, and finally « truth » which polarizes all philosophical reflection on religion
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DIBI, KOUADIO. "L'homme selon hegel." Poitiers, 1987. http://www.theses.fr/1987POIT5006.
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Hegel est souvent considere comme un penseur abstrait, dissolvant tout dans la fluidite du concept, sans respecter le singulier en lui-meme. Sous cet aspect, il ne reserverait aucune place a l'homme, apprehende dans l'epaisseur pure de sa subjectivite. Contre cette vue, la pensee de hegel ne permet-elle pas, au contraire, d'honorer l'homme, de le saisir comme cet etre qui ne s'ouvre a sa propre plenitude que dans l'acte paradoxal par lequel il se dessaisit de sa singularite pour en faire sacrifice a l'absolu? hegel nous offre une pensee du sejourner. Le proces infini de la negativite, sursumant sans cesse les figures et moments ne l'accomplissant pas comme totalite, ne vient-il pas liberer le mouvement de la vie, traduisant ainsi la volonte de lier le substantiel a la necessite d'un sejour qui lui fasse pleinement droit? pensee du sejourner, la philosophie de hegel n'est telle que parce qu'elle est, au fond, une philosophie destinale, essentiellement attentive a cette epaisseur sans epaisseur nouant l'esprit et le temps pour faire du present une croix. Il nous parait finalement que l'abstraction hegelienne est toujours une abstraction concrete, ce en quoi consiste la nature meme du speculatif. Le fondement de toute ethique, de l'homme en tant qu'etre en obligation, ne se trouve-t-il pas dans la nuit de la reflexion de l'essence, laquelle, comme lieu de sauvegarde de l'intimite, est le lieu d'ou seulement peut provenir une intimation?Hegel is generally considered as a philosopher dissolving any reality in the fluididy of the concept: he doesn't have the mere respect for singular being, in itself. So no attention is paid to man in the intrinsical depth of his subjectivity. In the contrary, we do think hegel raises man to a place where he comes to be honoured as a being who gets to his own plenitude if only he sacrifices his singularity for the absolute. Hegel develops a "staying thought". The infinite process of negativity, while "sursuming" all the forms and moments unable to accomplish it as totality, liberates the movement of life, and expresses the necessity to find a substantial stay where rationality comes to coincide with itself in depth. Hegel's philosophy is a destinal one, paying attention to this infinite depthe where spirit and time become knotted like a cross of the present. Finally, hegelian abstraction can be said a concrete abstraction. Ethics and man as an obliged being do only have their fundation in the night of the essence as reflexion. Because it comes to save intimity, the reflexion of the essence is the ground from which can proceed an intimation
Books on the topic "Absolute Interiority"
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Candelier, Bruno Rosario. La búsqueda de lo absoluto: El aliento interiorista en las letras dominicanas de sor Leonor de Ovando a Tulio Cordero. Moca, República Dominicana: Ateneo Insular, 1997.
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Fuhrer, Therese. Carthage—Rome—Milan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198768098.003.0009.
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In the autobiographical narrative of Confessions 3 to 9, Augustine stages his early years in the urban spaces of Carthage, Rome, and Milan, which are among the most important cities of the late antique world. Each of these cities is assigned the role of a transit point on the way to moral and theological purification, associated with events and experiences that are subsequently assigned a particular significance which is transferred onto the place. Augustine’s Bildungsroman is thus also a kind of travel novel in a landscape defined by emotions and intellectual achievements; that is, in a psychogeography that leads ever further into the ‘inner person’, and reveals what is often interpreted in the history of philosophy as the discovery of subjectivity and interiority. Augustine’s narrative thus produces a series of imaginary or—according to Henri Lefebvre—‘abstract spaces’ which overlay, but do not erase, the ‘absolute’ or ‘real space’.
Book chapters on the topic "Absolute Interiority"
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Giegerich, Wolfgang. "“Geist” or: What gives Jungian psychology its absolute uniqueness and is the source of its true life." In Psychology as the Discipline of Interiority, 15–42. Abingdon, Oxon ; New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315651378-2.
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