137: Jung Pauli and the Pursuit of a Scientific Obsession by Arthur I. Miller PDF
By Arthur I. Miller
Title note: initially released in 2009, in hardcover as Deciphering the Cosmic quantity: The unusual Friendship of Wolfgang Pauli and Carl Jung
Is there a host on the root of the universe? A primal quantity that every thing on the planet hinges on?
This query exercised many nice minds of the 20 th century, between them the groundbreaking physicist Wolfgang Pauli and the recognized psychoanalyst Carl Jung. Their obsession with the facility of convinced numbers—including 137, which describes the atom’s fine-structure consistent and has nice Kabbalistic significance—led them to enhance an not likely friendship and to embark on a joint mystical quest achieving deep into medieval alchemy, dream interpretation, and the chinese language e-book of adjustments.
137 explores the profound intersection of contemporary technological know-how with the occult, yet chiefly it's the story of a unprecedented, fruitful friendship among of the best thinkers of our occasions.
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Additional resources for 137: Jung Pauli and the Pursuit of a Scientific Obsession
26), he is presupposing a moral capacity adapted as a rational decision to live one’s life according to moral maxims. On the one hand Kant wants to champion a radical freedom by virtue of our capacity to choose evil, while on the other denying an inherent necessity to such a choice that is by nature a “natural predisposition” (p. 27). In the end, for Kant, all choices derive from maxims of the will. What is “radical” for Kant is the deliberate act of choosing evil in light of our conscious awareness of the moral law, which is tantamount to the free choice of violating our moral duty, hence a corruption of the will in selecting evil maxims; although we are naturally inclined to do so, we are nonetheless responsible and accountable for it, which is brought on by ourselves (p.
Here an intention always possesses an aim. And when it comes to the human psyche, this would necessarily require consciousness (even if consciousness lies on a continuum) that aims at a particular act as an intentional meant object. This means that an act that brings about a certain negative consequence we deem evil must stem from an intentional stance, hence it is deliberate although not necessarily deliberated, as acts may be spontaneously enacted and not particularly well thought-out; albeit it would have to stem from an intention all the same, for no action is devoid of a motive or purpose driving an act, even if it is unconscious.
Here evil is not merely an intellectual concept or the religionization of human desire and action, for it stands in relation to an absolute value that has been contravened, devalued or occluded. Because value judgments are determinative The Essence of Evil 23 and transpire within a given material culture and linguistic social structure replete with local customs and prejudices of meaning, the question of absolute value may succumb to relativity. Regardless of the questionable antipodes and extremity of either absolutism or relativism, the essence of evil is found in its contextual valuation whether absolute, universal or relative in its instantiation and scope.
137: Jung Pauli and the Pursuit of a Scientific Obsession by Arthur I. Miller