Eranos

Jungians and Christians use the word evil in different and contradictory senses. The moral aim of the Jungian is the "integration of evil", whereas for the Christian it is "the overcoming of evil by good". This paper guides the reader through White"s thinking on evil-understood in the tradition of Aristotle and Aquinas as parasitic on good-malum est privatio boni, and concludes by considering the clinical significance of the relationship between moral evil-malum culpae-and guilt. Although Jung and White never resolved their differences on evil, they agreed that the subject demands concentration and careful reflection. The hypothesis here is that, although the literature on the Jung-White dialogue offers extensive analysis on evil, it does not go far enough. There is little evidence of dynamic engagement with the underlying ethical issues that White"s clarity of thought challenges one to consider.

La revista Destellos cuyo primer número presentamos en
esta ocasión es uno de los resultados del Seminario de Pensamiento
en Español que un grupo de profesores fundamos
en la Facultad de Filosofía y Letras de la Universidad Nacional
Autónoma de México hace ya dos años.
Uno de los objetivos de Destellos, por tanto, es dar a conocer
las investigaciones realizadas en dicho seminario pero también
busca convertirse en un foro abierto a las colaboraciones
de diversos investigadores independientes o adscritos a
instituciones públicas y privadas, que desean presentar sus
trabajos de investigación a la comunidad académica.
Todos los trabajos que conforman este primer número han
sido seleccionados por doble dictamen ciego y se ha cuidado
que cumplan los más altos estándares académicos, aunque
sin desterrar la espontaneidad, la creatividad y la belleza de
nuestra lengua y del pensamiento.
El pensamiento en español, consideramos quienes conformamos
esta revista, es una vía de reflexión ineludible, toda
vez que nuestra lengua es puente de dialogo y cultura de
diversos pueblos y tradiciones. Además consideramos que se
tiene una deuda pendiente con amplias tradiciones y numerosos
pensadores y pensadoras, cuya riqueza se ha ignorado
bajo el falso supuesto de que solo en ciertas lenguas y países
se han hecho aportaciones significativas a la filosofía y las
humanidades.
La lengua española es una lengua que en muchas latitudes
hemos hecho propia, más allá del pasado colonial. Es una
de las lenguas más hablada del mundo y sus hablantes van
en aumento. Pese a lo anterior, en comparación con otras
lenguas, tiene un número reducido de publicaciones académicas.
Esperamos que esta revista contribuya a subsanar un
poco ese panorama.

This paper considers Jung’s lifelong engagement with the phenomenon of religion. More specifically, it examines the development of his theories in relation to the stages of his life and how religion gradually assumed a definite place in his theory and practice; moving over from psychiatry through psychoanalysis and typology to the theory of archetypes, and finally to the psychology of religious motifs. This study is based on a large literature review of the Jungian works and accounts about the author. From the years spent composing his “The Red Book”, Jung struggled to understand the psychological and historical effects of Christianity. The older he got, the more he felt a powerful sense that it was his task to treat the spiritual and religious ills of his patients. His whole oeuvre can be understood as an attempt to grasp the future religious development of the West, in the conviction that religion is necessary for the spiritual evolution of mankind. A strong example of Jung’s influence in the second half of the 20th century were the annual Eranos Conferences, which he promoted to discuss innovative ideas about religion. The conferences became one of the most important forums of dissemination of his religious ideas to a broader public. In the course of his research he actively cultivated dialogue with theologians and historians of religion, and everything he published had to do with religion to a greater or lesser degree. He even employed religious terms for his therapeutic format, like in the first of the four stages of his analytical process: confession, elucidation, education and transformation.

Keywords: Carl Jung, psychology, religion, Eranos

This dissertation discusses the political thought of five right-wing European thinkers of the twentieth and early twenty-first century: René Guénon (1886-1951), Julius Evola (1898-1974), Mircea Eliade (1907-1986), Alain de Benoist (b. 1943), and Guillaume Faye (b. 1949). The intellectual careers of these thinkers represent a story that runs parallel to the trajectory of the history of the European political right, from the Action Française, through the interwar “fascisms,” to the Cold War era OAS and Ordine Nuovo, and the anti-immigration and Eurosceptic Front National party of the current day. Their thought provided intellectual cover for these movements; at the same time, these movements often inspired active endorsements from them.

This dissertation analyzes the strong diversity in this thought, which has more typically been presented as a monolithic right-wing perspective, even at times by the thinkers themselves. A like perception has also generally been the point of departure for analyses of their political thought. Webs of associations have been produced to demonstrate the existence of a single far-right ideology, whose fundamental character nonetheless perpetually eludes definition. We have proposed here to avoid drawing any inferences on the basis of associations, and to analyze the political ideologies implicitly or explicitly expressed in the authors’ works themselves. We claim that three distinct ideologies can be detected on the scene of the twentieth century European right. One, orthodoxy, holds that political legitimacy lies in being able to connect subjects to a metaphysical realm so as to negate the perishability inherent in the sublunary human condition. A second, Prometheanism, is a future-oriented orientation that values creation for its own sake, the as-yet-uncreated precisely because it has never yet existed, and denigrates the past precisely because it has already been. A third, conservatism, has already been documented, but we propose to emphasize the meaning Huntington has given it, as a past-oriented orientation that values what is precisely because it is and has been.

We conclude by making some observations on the distinction between right and left, and on the commonalities that all political ideologies tend to come to share in late modernity (which Roger Griffin has identified but which, pace Griffin, do not in themselves indicate ideological orientation as such). Disaggregating right-wing thought into orthodoxy, Prometheanism, and conservatism helps us more clearly understand the insights others have had on the nature of right-wing thought and on political modernism.

Academics tend to look on 'esoteric', 'occult' or 'magical' beliefs with contempt, but are usually ignorant about the religious and philosophical traditions to which these terms refer, or their relevance to intellectual history. Wouter Hanegraaff tells the neglected story of how intellectuals since the Renaissance have tried to come to terms with a cluster of 'pagan' ideas from late antiquity that challenged the foundations of biblical religion and Greek rationality. Expelled from the academy on the basis of Protestant and Enlightenment polemics, these traditions have come to be perceived as the Other by which academics define their identity to the present day. Hanegraaff grounds his discussion in a meticulous study of primary and secondary sources, taking the reader on an exciting intellectual voyage from the fifteenth century to the present day and asking what implications the forgotten history of exclusion has for established textbook narratives of religion, philosophy and science.

The annual Eranos conference in Ascona, Switzerland, contributed immensely to discourse about religion and spirituality from its inception in 1933. These gatherings, which revolved largely around the psychologist Carl Jung, investigated religious consciousness by way of spiritual “symbols” or “archetypes.” Such images were generally treated as timeless, autonomous phenomena that penetrate beyond historical particularities and social forms into the transcendent depths of the mystical Self. Discourse at Eranos thus portrayed the essence of religion as decontextualized and deethicized. The present article demonstrates that the German-Jewish philosopher Martin Buber was already sensitive to the sociopolitical dangers of this approach when he lectured at Eranos in 1934. The essay that emerged out of those lectures, “Sinnbildliche und sakramentale Existenz im Judentum (Symbolic and Sacramental Existence in Judaism),” is widely read as a classic of Buber’s writings on Hasidism. And yet, the historical details surrounding Buber’s Eranos lectures, especially as evidenced in the unpublished letters between him and the conference organizer, Olga Fröbe-Kapteyn, as well as the stenographer’s typescript of Buber’s live orations, shed remarkable new light on the well-known essay. “Sinnbildliche und sakramentale Existenz” was, in fact, composed largely as a polemic against Jung and his followers at Eranos, a number of whom were aligned with National Socialism and other fascist movements. In an act of scholarly resistance, Buber challenged widespread perspectives at Eranos regarding symbolism, Gnosticism, and the nature of religion. In so doing, he anticipated later critiques of Eranos that took shape in the 1990s.

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This chapter focuses on Carl Gustav Jung (1875-1961) and Adolf Portmann (1897-1982), two prominent figures in the intellectual discussion club called Eranos. I will outline how the nature of the Eranos platform broadened from the humanistic and religious studies introduced by its "spitirus rector," Jung, to incorporate natural sciences and adopted a more scientific approach in the process. This historical shift began with the arrival of Portmann in 1946 and resulted in his appointment as chairman of the group (1962-1977). Portmann and Jung were prominent figures in their respective disciplines, and their theories became the subject of a mutual critique on Eranos ground. The aim of this chapter is to describe the relation between Jung and Portmann from different perspectives, mainly through their discussion about the subject of archetypes and their relation to instinct. The chapter also indicates how the Eranos spirit shifted under the influence of Portmann.

After the fall of the Qing dynasty (1644-1911), the Classic of Changes (Yijing 易經), an ancient divinatory and cosmological text that for over two millennia was regarded as one of the main works of Chinese thought, received a new interpretation thanks to the annotated translation made by Richard Wilhelm. Partially influenced by Chinese scholars embodying the late imperial ideology, Wilhelm saw in the Yijing a timeless book of wisdom that would bring spiritual renewal to the West. In Europe his ideal resonated with Carl Gustav Jung’s psychodynamic approach to religious texts from China. The catalyst for this intellectual history were the Eranos Meetings, held annually in Ascona Switzerland from 1933 onwards. Here Wilhelm’s view found fertile ground posthumously among some of the world’s most influential intellectuals, while Jung was hailed as the spiritus rector (guiding figure). As a result of these meetings new ideas and practices associated with the Yijing were made intelligible by and for people who for the most part had never travelled to China and had no access to the text in its source language. Examining several sources that span from 1910s to 1960s, some of them previously unstudied, this volume maps the progressive steps taken by Western scholars to adapt the Yijing to the growing authority of deep psychology, and offers a perspective on how the Chinese classic has found a new and modern identity. Preface by Amina Crisma and Vittorio Capetti.

El artículo pretende, en el marco del enorme trabajo del Círculo de Eranos, ofrecer un análisis sobre la noción de conciencia simbólica y el rol que ésta desempeña en el juego de las redundancias míticas y la configuración de la simbólica cultural.

Henry Corbin a rencontré Jung à de multiples reprises, avant de prendre sa succession, lors des rencontres d’Ascona, en Suisse italienne, où se sont réunis pendant des années les plus grands spécialistes mondiaux de l’expérience religieuse tels Mircea Eliade, Hermann Hesse, Gilbert Durand, Gershom Scholem...
Ce sont ses textes, totalement inédits, sur les rapports de Jung à la « pensée » bouddhique que l’on trouve dans ce livre.
La veuve de Henry Corbin, avant sa disparition, en remettant ces documents à Michel Cazenave, avait voulu qu’on y ajoute un certain nombre d’annexes qui n’avaient pas été publiées jusqu’alors et, particulièrement, ce qu’il avait écrit, après la parution de la Réponse à Job de Jung, sur la figure de la Sophia, la « divine Sagesse », chez ce dernier.
Les pages que l’on trouve ici, induisent une « autre » lecture de Jung dont, semble-t-il, plus personne ne pourra faire l’économie à l’avenir.

El  artículo tiene como propósito analizar la estructura de la hermenéutica eranosiana de los símbolos. Luego de una breve reseña de la historia de Eranos, que por una lado familiariza al lector con el grupo y por otro lado esboza el horizonte de la propuesta, el desarrollo de la tesis planteada se lleva a cabo a través de los siguientes momentos: 1). Descripción del carácter trilateral de la experiencia simbólica. 2). Descripción de los tipos de signos: el símbolo como un signo lejano. 3). El carácter “infinitamente abierto” del símbolo: la redundancia como apertura. 4). La hermenéutica eranosiana como complexio oppositorum.

In diesem Vortrag, der während der ERANOS-Tagung 2001 in Ascona (auf dem Monte Verità) gehalten wurde, wird versucht, die Gestalt des fast vergessenen Mystikers und Propheten Ludwig Derleth der Vergessenheit zu entreißen. Es geht zunächst darum, seine geistige Entwicklung nachzuzeichnen, vom kämpferischen Reformator der katholischen Kirche, die von ihren Ursprüngen her reformiert werden sollte. Nach dem Scheitern dieser Pläne wendet sich Derleth ab 1919 der Abfassung seines Hauptwerkes, des "Fränkischen Koran" zu, in dem seine Idee einer reformierten Kirche für die Zukunft wie in einer Arche Noah aufbewahrt werden soll. -- Als katholisches Mitglied der Münchener Kosmiker ist Derleth Teil einer geistig-religiösen Erneuerungsbewegung, die untergründig wesentliche intellektuelle und künstlerische Strömungen in der ersten Hälfte des 20. Jahrhunderts beeinflusst hat.

23 Und er stand in jener Nacht auf, nahm seine beiden Frauen, seine beiden Mägde und seine elf Söhne und zog über die Furt des Jabbok; 24 und er nahm sie und führte sie über den Fluss und führte hinüber, was er hatte. 25 Und Jakob blieb allein zurück. Da rang ein Mann mit ihm, bis die Morgenröte heraufkam. 26 Und als er sah, dass er ihn nicht überwältigen konnte, berührte er sein Hüftgelenk; und das Hüftgelenk Jakobs wurde verrenkt, während er mit ihm rang. 27 Da sagte er: Lass mich los, denn die Morgenröte ist aufgegangen! Er aber sagte: Ich lasse dich nicht los, es sei denn, du hast mich <vorher> gesegnet. 28 Da sprach er zu ihm: Was ist dein Name? Er sagte: Jakob. 29 Da sprach er: Nicht mehr Jakob soll dein Name heissen, sondern Israel; denn du hast mit Gott und mit Menschen gekämpft und hast überwältigt. 30 Und Jakob fragte und sagte: Teile <mir> doch deinen Namen mit! Er aber sagte: Warum fragst du denn nach meinem Namen? Und er segnete ihn dort. 31 Und Jakob gab der Stätte den Namen Pnuël; denn ich habe Gott von Angesicht zu Angesicht gesehen, und meine Seele ist gerettet worden! 32 Und die Sonne ging ihm auf, als er an Pnuël vorüberkam; und er hinkte an seiner Hüfte.

Luigi Pericle belongs to that group of 20th century artists and writers who entrusted their work to what could be defined as “posthumousness”. Posthumousness manifests itself when an author does not wish or is unable to have their work acknowledged and appreciated while still alive, thus projecting it into a temporal limbo of obscurity, where it can linger for decades or, potentially, forever. Posthumousness takes on its real meaning when a work is endowed with such an aesthetic energy as to challenge and ultimately break away
from its state of oblivion. This might occur gradually and slowly, or with an unexpected sudden rediscovery, depending on the material conditions and the cultural context in which posthumousness is set in motion and is finally brought to an end.

It has long been supposed that the Gospel of Thomas originated in Edessa. Recent scholarship, however, has troubled this consensus, occasioning a reflection on the emergence and notable durability of the idea. In this article, I analyze the development of the Edessene hypothesis and its role in contemporary conversations on Gos. Thom. I argue that the hypothesis is most comprehensible in the context of certain sets of assumptions inherited from two scholarly currents converging in the mid-twentieth century: Euro-American “Orientalism” and the “mystocentrism” of the Eranos circle.

Note: As part of the publication agreement I pledged to refrain from posting the full article on websites like Academia.edu. If you would like a PDF, please email me at given@fas.harvard.edu or download it from Project Muse.

Dieses Buch erkundet das weite Feld der sinnbildlichen Erfahrung anhand zweier Grundfragen: Was ist es, was wir dabei erfahren? Wie kommt man zu diesem Erlebnis? In Bezug auf die erste Frage d.i. die Frage nach dem intentionalen Objekt, wird die Idee und Struktur von Sinnbildern in den Schriften des Eranoskreises (bes. Carl G. Jung, Adolf Portmann, Joseph Campbell und Gilbert Durand) erforscht. Ausgehend davon verschiebt sich der Mittelpunkt der Überlegung in das aktuelle, versinnbildlichende Bewusstsein bzw. in die Frage nach dem wie man zu dem Erlebnis eines Sinnbildes kommt. Dabei wird Husserls Analysen gefolgt, aber auch andere Phänomenologen wie Fink, Merleau-Ponty und Waldenfels werden in Betracht gezogen. Der Hauptgedanke ist, dass das Phantasieleben bzw. die perzeptive Phantasie das originäre Zugangsbewusstsein zu dem Sinnbild ausmacht. Dennoch wird das Erscheinen des Sinnbildes als Widerfahrnis bzw. eine Erfahrung des Fremden charakterisiert, aber innerhalb der durch das Bild errungenen Phantasiewelt.

Type de publication: Article de collectif Collectif: L'Histoire du concept d'imagination en France (de 1918 à nos jours) Auteur: Proulx (D.) Résumé: Henry Corbin (1903-1978) est un acteur important de la reconquête de l'imagination au XX siècle. Dans cette sphère, sa contribution consiste à avoir forgé les termes imaginal et mundus imaginalis permettant d'exprimer la réalité des expériences spirituelles et des récits visionnaires vécus et décrits par les mystiques et théosophes. Dans cet article historicobiographique de l'imaginal corbinien, il est question de l'influence d'Alexandre Koyré et de l'importance de l'univers intellectuel et spirituel du Cercle Eranos.

The sophistic fragment known as the Dissoi logoi typically provokes one of two types of interpretations. Traditionally, it has been read as a confused jumble of different Greek dialects and fallacious, often self-contra- dictory, arguments. More recently, it has been regarded as a paradigm of anti-foundational theory and practice, resisting the monolithic Euro-phallogocentric search for Truth in the singular. In this article, we suggest a different interpretive approach: we show that the text does not try to solve the problems that it touches upon, and that its interest lies more in how to address and think about certain issues rather than in the issues themselves. On this reading, the Dissoi logoi shows striking similarities to such texts as Aristotle’s Rhetoric and Topics, and occupies an important place in the history of the theory of argumentation. As such, the Dissoi logoi takes important steps towards a theory of cogent argumentation and even provides an early version of a principle of non-contradiction.

Frente a los sentidos peyorativos que históricamente se le han
asignado a lo mítico, la presente reflexión pretende revaluar esta categoría, expandiendo su horizonte de comprensión, de modo que lo mítico no se reduce a narraciones acerca de un tiempo primordial, sino que es un discurso en el que la tensión de contrastes arquetípicos – en tanto elevadas construcciones del imaginario – constituyen un horizonte de valor. En este sentido, reflexionamos en torno a las relaciones existentes entre mythos y ethos, la dinámica propia de lo arquetípico, el método para comprender el simbolismo de las construcciones
míticas, y la búsqueda de sentidos mediante la arquetipología
trascendental, que se postula como una philosophia perennis.

In diesem Beitrag wird die Vorgeschichte des Eranos-Kreises in Ascona untersucht. Einer der wesentlichen Anreger dieses für die europäische Geistesgeschichte bedeutsamen Kreises war der Münchener Kosmiker Ludwig Derleth, dessen Beziehung zu Olga Froebe-Kapteyn in diesem Beitrag auch durch bisher unbekannte Briefe dokumentiert wird.

Luigi Pericle appartiene alla composita famiglia di artisti e letterati del Novecento che hanno affidato la loro opera a quella che potremmo definire la “spinta postuma”. La spinta postuma si presenta quando un autore non desidera o non è in grado di far sì che la sua opera venga conosciuta e apprezzata durante la sua vita. Ciò proietta l’opera in un limbo temporale di oscurità, nel quale essa può rimanere nascosta per decenni o potenzialmente anche per sempre. Tuttavia, la spinta postuma assume per noi il suo vero significato solo quando quest’opera possiede un’energia estetica tale da sfidare, e infine spezzare, la sua condizione di oblio. Questo può avvenire gradualmente e lentamente, oppure con una riscoperta improvvisa, a seconda delle condizioni materiali e del clima culturale in cui la spinta postuma si mette in moto e, infine, si arresta.

Oltre la resilienza, la rinascita. Fabiano Corsini Si fa largo uso del termine "resilienza" perdonandogli la componente regressiva implicita nel suo signifcato. La pandemia induce oggi a pensare al futuro prossimo marcandolo con una cesura, una rottura di continuità rispetto al passato recente. Si ripropone l'attenzione per l'archetipo della einascita, una sorta di mito presente nella cultura umana fno dai primordi. Jung, Frazer, Nietsche, Benedetto XVI, Yeats, Battiato: la speranza di futuro è indissolubilmente legata al "dovere" di rinascere.

"Matthias Riedl/Tilo Schabert, Hrsg.
Propheten und Prophezeiungen – Prophets and Prophecies

227 Seiten. Broschur mit Fadenheftung
Würzburg: Königshausen & Neumann 2005
ISBN 3-8260-2253-X
Reihe: ERANOS – Neue Folge, Band 12



Aus dem Inhalt:

Matthias Riedl: Einleitung: Prophetie als interzivilisatorisches Phänomen

Adriano Fabris: Il Tempo della Profezia. I Modelli Greco, Ebraico e Cristiano

Tilo Schabert: Prophecy in Politics: The Voice of Plato

Josef van Ess: Das Siegel des Propheten. Die Endzeit und das Prophetische im Islam

Kurt-Victor Selge: Die Verzeitlichung der Gottesstadt bei Joachim Von Fiore

Christine Trevett: Early Christian Prophets: Wanderings, Women, and the Course of Change

Bernard McGinn: „Trumpets of the Mysteries of God“. Prophetesses in Late Medieval Christianity

John von Heyking: Political Prophecy in Nicholas of Cusa

Philippe Bénéton: Suite Pascalienne: Les prophéties

Rita Laura Segato: Oracle, Destiny and Personality in Afro-Brazilian Cosmologies

Flavia Monceri: The Time of the Instant: Prophecy in Japan
"

"""Elisabetta Barone/Matthias Riedl/Alexandra Tischel, Hrsg.
Pioniere, Poeten, Professoren
Eranos und der Monte Verità in der Zivilisationsgeschichte des 20. Jahrhunderts
260 Seiten. Broschur mit Fadenheftung
Würzburg: Königshausen & Neumann 2004
ISBN 3-8260-2252-1
Reihe: ERANOS – Neue Folge, Band 11



Aus dem Inhalt:

Tilo Schabert: Introduction: The Eranos Experience

Elisabeth Ries: Monte Verità, Ascona: Oberfläche und Unterströmungen am Berg der Wahrheit

Alexandra Tischel: Unter Propheten – Franziska zu Reventlows Romane im Spannungsfeld der Jahrhundertwende

Claudio Belloni: Thomas Mann e le origini di Eranos

Adriano Fabris: La filosofia di Eranos

Elisabetta Barone: L’avventura di Eranos: tra memoria e profezia

Thomas S. Bremer: The Genius loci ignotus of Eranos and the Making of Sacred Place

John von Heyking: From a Wooded Summit: Learning to Love Through Augustinian Meditation at Ascona

Ron Margolin: Three Approaches to the Study of Religion at Eranos. Martin Buber, C.G. Jung and Mircea Eliade

Serena Di Matteo/Aaron Powell: Far Eastern Thought at Eranos: It’s History and Impact

Matthias Riedl: Adolf Portmann – Ein Skeptiker auf der Suche

Adele Bottiglieri: Eranos tra i tempi e i luoghi della storia. La metafora dell’ esilio

Francesco Saverio Festa: Teosofia ed esotersimo nelle riviste italiane della prima metà del ‘900

Georg Dörr: Archetyp und Geschichte oder München – Ascona: Typologische und menschliche Nähe (Mit einigen Briefen Olga Fröbes an L. Derleth).

Gian Paolo Cammarota: Quale messianismo? Riflessioni a partire da Gershom Scholem

Francesco Gaiffi: Mito e fede cristiana. La dimensione mitico-archetipica nei contributi dei teologi cristiani ad Eranos

Silvia Siniscalchi: Il concetto di ,opposizione‘ tra Musica e alchimia
"