Philosophy & Consciousness

2 07 2013

I have been thinking about philosophy a lot these days. The value of speculative philosophy has been at the forefront of that. I’ve talked a little around that topic with mention of a philosophy of error, but that only captures part of the thrust of speculative philosophy. Alongside the concern with error and its capacity to deepen our understanding, there is also a concern with consciousness.That concern with consciousness provides a counterpoint to the concern with error and, moreover, provides philosophy with a foundation and direction that error alone cannot. I want to talk toward and around that point a little.

Philosophy is famously (or infamously) amorphous. Sometimes it means little more than having to do with some folks we call philosophers; other times, it seems to be an opinion about the nature of this or that thing. I can be philosophical by reading Nietzsche, wondering if quarks really exist, talking about the virtues of capitalism or communism, explaining why I think a certain medical procedure is ethical or not, considering whether human nature is altruistic, and talking about what makes me happy or sad. Questions or statements of meaningfulness often find their way to the philosophical banner, whether they are about living a meaningful life or making sense of what a statement or idea means. Philosophy abuts both religion and science, sometimes in competition with them, sometimes cooperating with them, sometimes serving as the middleman negotiating between them. Go very far with this, it starts to seem like everything has to do with philosophy.

Of course, if something has to do with everything, there is a danger that it itself is nothing. After all, if it can be applied to any subject, doesn’t that imply that it, in fact, has no proper content of its own? Like the skeptical neuroscientist who suggests consciousness has no real effect on the world, that it is merely an epiphenomenon of strictly determined biological and chemical processes, might philosophy be just the epiphenomenon of ‘real’ knowledge? Or, perhaps, might we wonder if what we call ‘philosophy’ is nothing more than a too-big-for-its-britches word that refers to just thinking about stuff in a deliberately peculiar fashion?

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[Religious Types 18] Vision, Pattern, Archetype in Proper Relation?

3 08 2012

[Previous Post in the Series]

I ended the last post looking to speculate about the proper relationship between visionary experience and more intellectual work. Looking at Jung in particular, I realize that is likely to look a little presumptive; Jung was no fool and he was surely doing what he thought best.

I don’t mean to imply either. Jung didn’t have the intellectual tools at his disposal to negotiate his experience, so he had to make them himself. I can be critical and think differently in part because I have Jung’s life and work to study. It is Jung that makes a critical assessment possible and I don’t undervalue the intellectual labor that entailed.

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[Religious Types 17] Overlapping Pattern and Archetype in Jung

18 07 2012

[Previous Post in the Series]

The last post gestured toward the complexity that can develop as archetype- and pattern-based approaches share a common content even as they put that content to different use. It lies beyond the scope of this little series to elaborate the full range of this complexity, so I want to focus on the way in which these approached become tangled together in Jung’s discourse. We’ll be revisiting much of the ground already covered in this series, but with a better sense of it.

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Romantic Industrial Pantheism

15 06 2012

There is a strong minor chord in contemporary religious thought that emphasizes the unity of the Earth and all its elements in an organic and spiritual system, a naturalistic pantheism or pantheistic naturalism. The increasing scientific evidence of the interconnectedness of seemingly disparate places fuels this, though the theology races well ahead of the science in positing that this system forms an organic unity rather than just a series of overlapping networks. I find this sort of holism problematic and want to think through it a little. This post is intended to clear some space, but little else. What I’m clearing space for…well, more to come on that, though I hope a reader can glimpse some of that through the other posts here.

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[Religious Types 13] This Modern World

3 06 2012

[Previous Post in the Series]

As I begin to write this installment, I can see the end of this series in sight. The tall tower toward which I have been moving toward looms close, and it seems only a few turns away. Still, there is important ground left to cover, so let me get to that.

I ended the last post with the notion that our present, modern and industrial, society may play a significant part in the alienation of folks like Jung and Dick from their own experiences. This alienation is more intense from what I take to be the alienation inherent to the operation of Introverted Intuition. While the alienation of Introverted Intuition always inhibits the forms it produces, in the modern situation facilitates their neutralization.

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Growth Cycles

21 05 2012

I keep chewing over the role of growth in the development of the United States. At the moment, it seems a bit like the royal road into the American (un)consciousness. I’m sure some of that is just the excitement of finding a new approach to this material. Still, there is much that can be worked by exploring these avenues. Without undertaking the journey quite yet, I want to layout a rough outline of the map this approach suggests.

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On Memes and the Slipperiness of Rhetoric

12 05 2012

I have seen this meme floating around lately. The image attached to it varies (some variety of norse-flavored fantasy), but the caption always reads thus:

JESUS PROMISED THE END OF ALL WICKED PEOPLE
ODIN PROMISED THE END OF ALL ICE GIANTS
I DON’T SEE MANY ICE GIANTS AROUND

I smiled and chuckled the first few times I saw it. How clever, I thought, a nicely done zing, regardless of my opinion on the subject matter. I started watching people reply to it and realized they didn’t get it. Then I realized I didn’t get it. Then I realized, the ‘getting’ is in the getter. Then I thought of Aristotle.

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