From: Erin N. (enoonan@kent.edu)
Date: Mon Dec 30 2002 - 21:19:18 GMT
>Then pray tell what are acausal relationships "saying", beyond
>Jung's description that they are "seemingly coincidental"? Do you
>know, or are you just hoping something promising might come from
>one of these definitions? You seem to be grasping and don't know
>any better than I do.
Glenn dearest,
Let me repeat what I wrote before about acausal
relationships because I don't think you
have grasped it. I am not going to answer your
other questions because they are ignoring
the points of this post.
You are interpreting everything from a traditional causal perspective.
When a nonlinear causality is offered you try to stuff
it into a causal perspective.
So I don't think you interpreted that quote better then
I do.
Erin
"Freud method was to study clusters of factors
that are at the root of abnormal behavior.
Jung thought the best way to describe developemnt
of personality is an unfoldment of within.
It is as though a purpose implicit in the nature of human organism
is gradually emerging and maturing out of previous
situations in which neither it nor its equivalent was
contained. Observing this he saw the it is seriously
misleading to reduce the creativity of the present
moment to the psychic circumstances of the past.
Jung" not only analytical and causal, but also synthetic and prospective in
recognition that the human mind is characterized by causes as well as
by fines (aims)....Causality is only one principle and psychology
essentially cnnot be exhausted by causal methods only"
Teological pov is the conception of a final purpsose implicit
in the seed of each organism with the life of the individual
construed as the working out of that purpose.
In the actuality of events, it is exceedingly to mark off
where causality leaves off and teleology begins.
Also the implicit purpose contain in an organism is not necessrily actualized
and may be stunted or distorted.
Jung terms "meaningful coincidence" - the coming
together by apparent chance of factors that are not causally linked but
that nevertheless show themselves to be meaningfully related is at the very
heart of the process by which the individual life enfolds
and becomes his "fate". Here teleology and contigency
meet. They come together in framing the issue that is
deepest and most difficult to which any study of man can address.
Contigency he realized is not something that could be analyzed
in a rational cause and effect. Even astrology for
example loses whatever validity it might otherwise have
when it is interpreted as a fixed system whose symbols
have pretermined meanings.
In contrast Jung was impressed by I Ching.
It is impossible to find the 'reason' behind the I Ching
intellectually.
The insights of the I Ching seem to involve a participation
in the flow of events that manages somehow to reflect the chance factors of
time and individuality. This leads to the inference that, if we are to
undrstand the aspects of contigency that are expressed in the individual
personality, we must first find a means of bringing our thought
into harmony with the movements of life out of which contigency
emerges. In this sense, Jungs development of
the Synchroncity principle may be intrpreted as an effort to describe
a way of thinking or better a way of experience, that can
comprehend the peculiar pattern of movement foudn in nonrational and noncausal
phenomena. A key lies in that contigency is inherently an
irrational factor.
Causality, Teleology, Synchronicity--
with Synchronicity balancing and complementing the other
two. "
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