<\/p>\n\n\n\n
Siguiendo con las notas personales a la lectura del cuerpo te\u00f3rico de J. Hillman, de la Psicolog\u00eda Arquetipal, resumo y rescato como sigue “City & Soul”, de mis notas personales.<\/p>\n\n\n\n
Pues bien, realmente rescato el \u00faltimo cap\u00edtulo del libro, el an\u00e1lisis del Arquetipo de La Torre<\/em>, que oculta, y c\u00f3mo es una soluci\u00f3n de las energ\u00edas arquet\u00edpicas su ca\u00edda para desmembrase en una multitud de posibilidades. Adem\u00e1s, ampl\u00edo al final los conceptos de “fantas\u00eda cartesiana-cristiana”<\/em> y “similia similibus curantur”<\/em>, porque yo no los conoc\u00eda.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n Then we realize that what psychology has had to call \u201cprojection\u201d is simply animation;<\/p>\n<\/blockquote>\n\n\n\n La proyeccion es mera animacion<\/p>\n\n\n\n The soul of the thing corresponds or coalesces with ours.<\/p>\n<\/blockquote>\n\n\n\n El alma de la cosa coalisciona con la nuestra<\/p>\n\n\n\n This insight that psychic reality appears in the expressive form<\/p>\n<\/blockquote>\n\n\n\n Asi aparece en la forma expresiva esta realidad ps\u00edquica<\/p>\n\n\n\n Ficino releases psychology from the self-enclosures of Augustine, Descartes, and Kant, and their successors, often Freud and sometimes Jung.<\/p>\n<\/blockquote>\n\n\n\n Ficino libera la psicolog\u00eda de encorsetada en s\u00ed mismo, en donde la dejaron Descartes y los demas (inlcuido Freud y a veces Jung)<\/p>\n\n\n\n Of course, things are dead, said the old psychology, because they do not \u201cexperience\u201d (feelings, memories, intentions). They may be animated by our projections, but to imagine their projecting upon us and each other their ideas and demands, to regard them as storing memories or presenting their feeling characters in their sensate qualities\u2014this is magical thinking.<\/p>\n<\/blockquote>\n\n\n\n Las cosas estan muertas para la psicologia clasica – porque no experimentaban (sentimientos, memorias, intenciones….) – Si imaginamos las proyecciones sobre nosotros y otros esas ideas y demandas, presentando sus caracteres como demandas, seria pensamiento magico<\/p>\n\n\n\n Depth psychology could go only to the intra- and interpersonal in search of the interiority of soul.<\/p>\n<\/blockquote>\n\n\n\n La psicologia profunda solo puede ir al interior o ser inter-personas en la busqueda de la interioridad del alma.<\/p>\n\n\n\n With things returned again to soul, their psychic reality given with the anima mundi, then their interiority and depth\u2014and depth psychology too\u2014depend not on their experiencing themselves or on their self-motivation, but upon self-witness of another sort. An object bears witness to itself in the image it offers, and its depth lies in the complexities of this image. Its intentionality is substantive, given with its psychic reality, claiming but not requiring our witness.<\/p>\n<\/blockquote>\n\n\n\n Un objeto reclama atesiguarse asi mismo en la imagen que ofrece. Retorno al anima mundi. Del alma de las cosas<\/p>\n\n\n\n To call a building \u201ccatatonic\u201d or \u201canorexic\u201d<\/p>\n<\/blockquote>\n\n\n\n Ejemplo de llamar a un edificio “anorexico”<\/p>\n\n\n\n To call consumption \u201cmanic\u201d<\/p>\n<\/blockquote>\n\n\n\n Ejemplo de llamar al consumismo, maniaco<\/p>\n\n\n\n More than the psychoanalytic nose that searches for depth of meaning and hidden connections,<\/p>\n<\/blockquote>\n\n\n\n Mas que significados y conexiones ocultas<\/p>\n\n\n\n …aesthetic response to the world. This response ties the individual soul immediately with the world soul;<\/p>\n<\/blockquote>\n\n\n\n …respuesta est\u00e9tica al mundo. Respuesta que ate el alma del individuo en el mundo<\/p>\n\n\n\n …the one always implicating the other.<\/p>\n<\/blockquote>\n\n\n\n El alma de uno implica la del otro<\/p>\n\n\n\n Any alteration in the human psyche resonates with a change in the psyche of the world.<\/p>\n<\/blockquote>\n\n\n\n Cualquier alteraci\u00f3n en la psique humana resuena en la psique del mundo<\/p>\n\n\n\n The word for perception or sensation in Greek was aisthesis,<\/p>\n<\/blockquote>\n\n\n\n Aisthesis<\/em>. Percepci\u00f3n sensorial para los griegos. Ra\u00edz de “est\u00e9tica”.<\/p>\n\n\n\n Im\u00e1gen: eilogon <\/em>para los griegos : es im\u00e1gen , sombra o doble del cuerpo. Fantasma.<\/p>\n\n\n\n For Marsilio Ficino, too, the spirit in the heart received and transmitted the impression of the senses. The heart\u2019s function was aesthetic.<\/p>\n<\/blockquote>\n\n\n\n Funcion estetica del corazon para los antiguos geiegos y M. Ficino<\/p>\n\n\n\n To sense penetratingly we must imagine, and to imagine accurately we must sense.<\/p>\n<\/blockquote>\n\n\n\n Para sentir penetrantemente debemos imaginar, y para imaginar agudamente debemos sentir<\/p>\n\n\n\n The anima mundi is simply not perceived if the organ of this perception remains unconscious<\/p>\n<\/blockquote>\n\n\n\n No se percibe el anima mundi si el corazon sigue inconciente<\/p>\n\n\n\n Awakening the imagining, sensing heart would move psychology itself from mental reflection toward cordial reflex.<\/p>\n<\/blockquote>\n\n\n\n Implicaria pasar de la reflexion mental hacia la cordial (recordar, re-cordis)<\/p>\n\n\n\n The move to the heart is already a move of poiesis: metaphorical, psychological.<\/p>\n<\/blockquote>\n\n\n\n Moverse al coraz\u00f3n y\u00e1 es un movimiento de poieses: metaf\u00f3rico , psicol\u00f3gico. (poiesis : producir, traer algo [a la conciencia])<\/p>\n\n\n\n …there is also Aphrodite who was called the world soul in Ficino\u2019s translation of Plotinus and to whom Ficino awards the sensate world.<\/p>\n<\/blockquote>\n\n\n\n Afrodita, el alma del mundo para M.Ficino en su traducci\u00f3n de Plotino, y para quien le atribuye el mundo sensorial.<\/p>\n\n\n\n psychology must already, as did Psyche in Apuleius\u2019s tale, stand in the temple of Aphrodite, recognizing that each thing smiles, has allure, and calls forth aisthesis.<\/p>\n<\/blockquote>\n\n\n\n La psicologia debe pararse en el templo de Afrodita, como hizo Psiqu\u00e9 en la historia de Apuleyo , reconociendo que cada cosa sonr\u00ede, tiene belleza y provoca percepci\u00f3n [aisthesis]<\/p>\n\n\n\n This has been impossible so long as psychology had its home in the alien \u201cnorth\u201d where cosmology was absorbed by ontology and metaphysics, conceptual systems without aesthetic images, without myths and faces of the gods, without pathologized images\u2014an alienation that distorted<\/p>\n<\/blockquote>\n\n\n\n Una psicologia alienada desde el “norte”, donde la cosmolog\u00eda fu\u00e9 aborvida por la ontolog\u00eda y metaf\u00edsica, sistemas conceptuales sin im\u00e1genes perceptuales…. sin mitos ni rostros de dioses, sin imagenes patologizadas…<\/p>\n\n\n\n and because of this resurrecting ghost in matter we are aware at last again of the anima mundi.<\/p>\n<\/blockquote>\n\n\n\n Anima mundi, a raiz de quela materia vuelve a verse animada<\/p>\n\n\n\n Our ecological fears announce that things are where the soul now claims psychological attention.<\/p>\n<\/blockquote>\n\n\n\n Las.cosas estan donde el alma reclama atencion psicologica<\/p>\n\n\n\n We will recognize health of soul by its aesthetic response in which judgment always inheres,<\/p>\n<\/blockquote>\n\n\n\n Reconoxer la salud del alma en su aprecicacion de patrones est\u00e9ticos<\/p>\n\n\n\n And our questions will be addressed to what things are, and where, and who, and in which precise way they are as they are, rather than why, how come, and what for.<\/p>\n<\/blockquote>\n\n\n\n Cambiar las preguntas por que , quien, donde y cual<\/strong>. En lugar de las.clasicas. Porque , como y para que.<\/p>\n\n\n\n Neoplatonic understanding, beauty is simply manifestation, the display of phenomena, the appearance of the anima mundi;<\/p>\n<\/blockquote>\n\n\n\n Belleza es la manifestacion del anima mundi.<\/p>\n\n\n\n Thus, what I do mean by aesthetic response is closer to an animal sense of the world\u2014a nose for the displayed intelligibility of things, their sound, smell, shape, speaking to and through our heart\u2019s<\/p>\n<\/blockquote>\n\n\n\n Respuesta estetica es como un sentido animal , percibir las.cosas por los sentidos, y como respondemos a eso.<\/p>\n\n\n\n Thing-consciousness could extend the notion of self-consciousness from the constrictions of subjectivism.<\/p>\n<\/blockquote>\n\n\n\n Extension de la autoconciencia por la extensi\u00f3n de la.conccencia de las.cosas.<\/p>\n\n\n\n His animal sense has been trained to notice only one set of proprioceptions to the exclusion of the psychic reality of the chair. A cat knows better.<\/p>\n<\/blockquote>\n\n\n\n Sentidos animales a la propiocepcion.<\/p>\n\n\n\n Notitia refers to that capacity to form true notions of things from attentive noticing.<\/p>\n<\/blockquote>\n\n\n\n Notitia <\/em>: la capacidad de anoticiarse de las cosas.<\/p>\n\n\n\n It is the full acquaintance on which knowledge depends.<\/p>\n<\/blockquote>\n\n\n\n Es lo cconocido sobre lo que depende el conocimiento<\/p>\n\n\n\n In depth psychology, notitia <\/em>has been limited by our subjective view of psychic reality so that attention is refined mainly in regard to subjective states.<\/p>\n<\/blockquote>\n\n\n\n En psicologia profunda , es solo subjetivo el nivel de atencion.<\/p>\n\n\n\n incorporating along the way the poetic methods of Imagism, Concretism, Objectivism, Projective<\/p>\n<\/blockquote>\n\n\n\n Metodos poeticos : imaginal, proyeccion del verso, concretismo<\/p>\n\n\n\n that unspoken religious fervor in psychotherapy would shift its focus from saving the soul in the personal patient to saving the soul of the world,<\/p>\n<\/blockquote>\n\n\n\n El fervor cambiaria de salvar el ama individial al alma del mundo<\/p>\n\n\n\n the restoration of the world rather than the resurrection of man, the celebration of creation before the adoration of creativity in the individual.<\/p>\n<\/blockquote>\n\n\n\n La restauraciom del mundo en lugar de la resurecciom del hombre<\/p>\n\n\n\n a therapy of the physical world\u2019s psychic reality.<\/p>\n<\/blockquote>\n\n\n\n Una terapia de la realidad fisca del mundo<\/p>\n\n\n\n would return value from the subject to the thing,<\/p>\n<\/blockquote>\n\n\n\n Devolvera el valor del tema\/sujeto a la cosa<\/p>\n\n\n\n This because, as William James saw, intimacy occurs when we live in a world of particular, concrete events, noticeable for what he called their \u201ceachness.\u201d<\/p>\n<\/blockquote>\n\n\n\n La intimidad definida.cuando sucede en eventos concretos particulares, unicos.<\/p>\n\n\n\n The aesthetic response is never a fuzzy pantheism, a generalized adoration of nature or even of the city.<\/p>\n<\/blockquote>\n\n\n\n La respuesta estetica no es panteismo ni adoracion de la.naturaleza<\/p>\n\n\n\n Rather it is that joyful scrutiny of detail, that intimacy of each with each such as lovers knows.<\/p>\n<\/blockquote>\n\n\n\n Mas bien el escrutinio con dicha de los.detalles de cada.uno<\/p>\n\n\n\n individuation of matter.<\/p>\n<\/blockquote>\n\n\n\n Es la individuacion de la materia<\/p>\n\n\n\n It has been up to us to keep the world aglow.<\/p>\n<\/blockquote>\n\n\n\n Ha sido de nuestro interes mantener el mundo encendido<\/p>\n\n\n\n depersonalization and derealization,<\/p>\n<\/blockquote>\n\n\n\n Despersonalizacion y desrealizacion . Sintomas<\/p>\n\n\n\n Of course therapy must focus on relations rather than on contents,<\/p>\n<\/blockquote>\n\n\n\n Por.supuesto la.psicoterapia se.basa en relaciones , no contenido<\/p>\n\n\n\n when each thing, each event presents itself again as a psychic reality\u2014<\/p>\n<\/blockquote>\n\n\n\n Cada evento como realidad psiquica<\/p>\n\n\n\n Egypt. There, l\u2019objet parlant was common at hand.<\/p>\n<\/blockquote>\n\n\n\n El objeto parlante era tipico en Egipto<\/p>\n\n\n\n Cartesian-Christian fantasy,<\/p>\n<\/blockquote>\n\n\n\n Fantasia cristiana-cartesiana<\/p>\n\n\n\n We are anesthetized as well by the subjectivism of psychotherapy, as if the end-of-the-world were an \u201cinner problem.\u201d<\/p>\n<\/blockquote>\n\n\n\n Anesteziados por el subjetivismo de la psicoterapia<\/p>\n\n\n\n Can we now see what Blake always knew: the apocalypse that kills the soul of the world is not at the end of time, not coming, but apocalypse now and Newton and Locke, Descartes and Kant are its Horsemen.<\/p>\n<\/blockquote>\n\n\n\n Lo que Blake sabia : el.apocalipsis es.hoy y los.jinetes son Descartes, Locke y Kant<\/p>\n\n\n\n since Christ said his Kingdom is not of this world<\/p>\n<\/blockquote>\n\n\n\n Desde que Cristo.dijo que su reino.no era de este.mundo<\/p>\n\n\n\n polytheistic animation of the material world was cursed into demonism and heresy,<\/p>\n<\/blockquote>\n\n\n\n El animismo politeista fue.considerado demoniaco<\/p>\n\n\n\n The anima mundi stirs our hearts to respond:<\/p>\n<\/blockquote>\n\n\n\n El anima mundi nos compele a responder<\/p>\n\n\n\n Anima mundi reappears in further guises as \u201cthe collective unconscious\u201d in Jung,<\/p>\n<\/blockquote>\n\n\n\n Reaparece wn wl.inconciente colectivo de Jung<\/p>\n\n\n\n aisthesis<\/p>\n<\/blockquote>\n\n\n\n Aisthesis antes que Logos<\/p>\n\n\n\n what and where and who before why.<\/p>\n<\/blockquote>\n\n\n\n Que donde y quien antes de por que.<\/p>\n\n\n\n The theory of the instincts is, as it were, our mythology. The instincts are mythical beings, superb in their indefiniteness. \u2014Sigmund Freud ()<\/p>\n<\/blockquote>\n\n\n\n Los instintos son seres miticos. S.Freud<\/p>\n\n\n\n temenos,<\/p>\n<\/blockquote>\n\n\n\n Temenos : el griego “cortar” o “separar” , es un recinto sagrado, protegido. Espacio delimitado dedicado a una divinidad.<\/p>\n\n\n\n For that we must go where the soul is sick and where the unconscious most darkly and thickly reigns: the polis.<\/p>\n<\/blockquote>\n\n\n\n Donde el inconciente colectivo reina : la polis.<\/p>\n\n\n\n very subtle interiorized individuals, and very unconscious citizens.<\/p>\n<\/blockquote>\n\n\n\n Muy concientes del interior pero no como ciudadanos (politica)<\/p>\n\n\n\n if the definition of psychopathology resides in the culture, then psyche itself may be defined to reside there as well.<\/p>\n<\/blockquote>\n\n\n\n Si la definicion de psicopatologia cae en la cultura, lo propia le cae a psique.<\/p>\n\n\n\n res extensa.<\/p>\n<\/blockquote>\n\n\n\n Res extensa (Descartes) : materia muerta<\/p>\n\n\n\n Plato and Plotinus and Ficino, and the Romantics for whom the great god Pan was never dead, and especially Spinoza whose god and world were one substance, that<\/p>\n<\/blockquote>\n\n\n\n Platon. Plotino. Ficino. Spinoza. Por oposicion a Descartes. Siempre identificaron al dios Pan.<\/p>\n\n\n\n paper, \u201cThe Libido Theory,\u201d<\/p>\n<\/blockquote>\n\n\n\n Teoria de la libido ; Freud refuta a Jung en su inconciente colectivo<\/p>\n\n\n\n Trotter\u2019s pronouncement that man is a herd animal and assert that he is rather a horde animal, an individual creature in a horde led by a chief.\u201d<\/p>\n<\/blockquote>\n\n\n\n El pronuncia.iento de Trotter : un individuo en una manada conducidos por.un jefe<\/p>\n\n\n\n \u201cobject libido.\u201d This, as you all recall, is the libido that flows out to objects and absorbs libido back from objects.<\/p>\n<\/blockquote>\n\n\n\n Libido del objeto : la libido que fluye al objeto y vuelve de el.<\/p>\n\n\n\n \u201cthe pathogenic process as witnessed in dementia praecox is the withdrawal of the libido from objects.\u201d<\/p>\n<\/blockquote>\n\n\n\n \u2026que la demencia precoz es la extraccion de libido de los objetos<\/p>\n\n\n\n the world soul, Sophia, as the Gnostics and alchemists said, laments.<\/p>\n<\/blockquote>\n\n\n\n El alma del mundo, Sofia, se lamenta, al decir gnostico<\/p>\n\n\n\n price we continue to pay for the death of Pan and the pagan world soul.<\/p>\n<\/blockquote>\n\n\n\n La depresion es el precio que pagamos por la muerte del dios Pan<\/p>\n\n\n\n It is a view of human nature reaching its apogee in the Western nineteenth century, the political context of Freud\u2019s time and place.<\/p>\n<\/blockquote>\n\n\n\n El punto de vista del individualismo de fin dwl siglo XIX , de Freud<\/p>\n\n\n\n further the delusion of a transcendental subject\u2014a subject transcendent to community, requiring a guarantor for my isolated subjectivity,<\/p>\n<\/blockquote>\n\n\n\n La ilusion de um ser transcendente, \u2026<\/p>\n\n\n\n i.e., a transcendent original self or god.<\/p>\n<\/blockquote>\n\n\n\n Ejemplo, un ser trascendente o dios<\/p>\n\n\n\n neurotic fiction or an omnipotence fantasy<\/p>\n<\/blockquote>\n\n\n\n Es ficcion neurotica o fantasia omnipotente<\/p>\n\n\n\n \u201cMan is by nature a political animal\u201d (anthropos phusei politikon zoon).<\/p>\n<\/blockquote>\n\n\n\n Aristoteles : el hombre es un animal politico<\/p>\n\n\n\n the Greek demos (Dionysus is said to have been the favorite divinity of the demos).<\/p>\n<\/blockquote>\n\n\n\n Demos : La poblaci\u00f3n, la gente ordinaria, el conjunto de los ciudadanos.<\/p>\n\n\n\n What would it be like were we to imagine the patient as citizen?<\/p>\n<\/blockquote>\n\n\n\n El paciente como ciudadano<\/p>\n\n\n\n a case supervision within the polis of Athene, rather than under the tutelage of Oedipus and his heuriskein or figuring out, his blind drive to \u201cknow thyself,\u201d gnothi seauton.<\/p>\n<\/blockquote>\n\n\n\n Gnothi seauton <\/em>: con\u00f3cete a t\u00ed mismo<\/p>\n\n\n\n and especially that intensely reflective substantive mythologem or bewitching god-term, Self.<\/p>\n<\/blockquote>\n\n\n\n Mitologema sustantivo llamado si-mismo\u2026<\/p>\n\n\n\n it assumes itself as carrier of reflexive consciousness\u2014which is of course its primary meaning.<\/p>\n<\/blockquote>\n\n\n\n Se asume como portador de.conciencia reflexiva<\/p>\n\n\n\n Suppose we were to recognize, see through, bracket out and then discard these favorite notions of Self. One reason for the discard being that none of these favorite notions require external relations; no necessity for an outer, an other, even an echo, They can be imagined wholly for themselves,<\/p>\n<\/blockquote>\n\n\n\n La nocion del si-mismo imaginada siempre desde adentro<\/p>\n\n\n\n know oneself wholly by and with oneself, in the gaze of self-reflective inspectio,<\/p>\n<\/blockquote>\n\n\n\n Reflectio : uno solo puede conocerse por si mismo<\/p>\n\n\n\n political\u2014Self as the interiorization of community.<\/p>\n<\/blockquote>\n\n\n\n En cambio, el si-mismo como interiorizacion de lo comunitario<\/p>\n\n\n\n course\u2014am I on track or off, am I repressing, am I centered?\u2014to the actual community of one\u2019s actual life.<\/p>\n<\/blockquote>\n\n\n\n Comparacion contra la comunidad vigente<\/p>\n\n\n\n Then the pursuit of insight necessitates an objective correlative, the place where insight arises, the community,<\/p>\n<\/blockquote>\n\n\n\n La b\u00fasqueda de vision interna necesita de un objeto correlativo : la comunidad<\/p>\n\n\n\n Alfred Adler\u2019s Gemeinschaftsgef\u00fchl, a social feeling that fictionalizes many goals, many literal political activities, as retorts for the feeling, where object libido can be intensified, differentiated, manifested.<\/p>\n<\/blockquote>\n\n\n\n Lo que propone Adler.: un sentimiento social de objetivos donde la libido del objeto puede ser manifestada<\/p>\n\n\n\n Gemeinschaftsgef\u00fchl.<\/p>\n<\/blockquote>\n\n\n\n \u2026Gemeimshaft… : sentimiento de comunidad<\/p>\n\n\n\n If Self and its draw toward reflective interiority refers not to an immanent soul spark of a transcendent god, or to a germ, seed, truth, center, or core of will power, but rather is constituted of communal contingencies, then the draw toward interiority must at the same time be a draw toward exteriority, toward the contingencies of the actual ecological field\u2014<\/p>\n<\/blockquote>\n\n\n\n \u2026el poder de la.voluntad dirigido a lo exterior (interior)\u2026<\/p>\n\n\n\n where I am placed, with whom I am, what is happening with my animals, my food, my furniture and what the toaster, the newspaper, and the refrigerator\u2019s purr do in the field I am in.<\/p>\n<\/blockquote>\n\n\n\n \u2026 que es donde estoy parado.<\/p>\n\n\n\n To find myself I must turn to them, visibles and invisibles.<\/p>\n<\/blockquote>\n\n\n\n Para encontrarme , debo.volver a ello, visibles e invisibles.<\/p>\n\n\n\n The environment is now the mirror and insight is now outrage.<\/p>\n<\/blockquote>\n\n\n\n El entorno es el espejo.y la vista hacia afuera.<\/p>\n\n\n\n Instead, an emotion may be imagined as a \u201cdivine influx\u201d as William Blake said, \u201cafforded\u201d by the world in J. J. Gibson\u2019s sense, as \u201caffecting presences\u201d as Robert Armstrong called them, revealing \u201cimportance\u201d in Whitehead\u2019s sense, carried by objects, scenes, and situations as their \u201cphysiognomic character\u201d in the manner of classic Gestalt psychology.<\/p>\n<\/blockquote>\n\n\n\n Las emociones siguen pero reflwjadas por lo exferior a la manerade la Gestalt.<\/p>\n\n\n\n An emotion now becomes a field of signification and value, affecting me to move out, ex movere, of self-enclosure.<\/p>\n<\/blockquote>\n\n\n\n La emociom provoca ex movere<\/p>\n\n\n\n mourning<\/p>\n<\/blockquote>\n\n\n\n Duelo<\/p>\n\n\n\n rage<\/p>\n<\/blockquote>\n\n\n\n Enojo furioso<\/p>\n\n\n\n For patient to become citizen, analytical psychotherapy can hardly do more at first than return to the world the emotions which call the patient to the world.<\/p>\n<\/blockquote>\n\n\n\n … Devolver al mundo las emociones…<\/p>\n\n\n\n For the world calls to the libido from the face of every object.<\/p>\n<\/blockquote>\n\n\n\n Llama a la libido por la cara dw los objetos<\/p>\n\n\n\n Desire imagines libidinal objects other than analytical hours, but the schedule does not allow it,<\/p>\n<\/blockquote>\n\n\n\n El dese imagina ojetos libidinals, no rutinas horarias de agenda<\/p>\n\n\n\n am bound over to an objectification, which is what the object libido desires.<\/p>\n<\/blockquote>\n\n\n\n Atado a la objetificacion , que es lo que la libido del objeto desea.<\/p>\n\n\n\n remain unfulfilled and the object libido compromised when the objects are not the things of an animated world, but are its substitute: alcohol, drugs, tobacco, love object, shopping for bargains, schedule.<\/p>\n<\/blockquote>\n\n\n\n Pero el objeto oscuro del deseo no es satisfecho por estos substitutos.<\/p>\n\n\n\n we know from Freud that every symptom has its telos.<\/p>\n<\/blockquote>\n\n\n\n Freud : cada sintoma es un telos : fin en si mismo<\/p>\n\n\n\n erotic compulsion, narcolepsy, and schedule addiction\u2014<\/p>\n<\/blockquote>\n\n\n\n Sintomas : compulson erotica, narcolepsia, adiccion a la agenda.<\/p>\n\n\n\n clinically disguised as \u201cprojection\u201d and \u201cacting out.\u201d<\/p>\n<\/blockquote>\n\n\n\n …cl\u00ednicamente disfrazados como proyecci\u00f3n<\/p>\n\n\n\n individuality: the collective, the herd instinct, the primal horde, that throng and flood of the polls and the call of the agora.<\/p>\n<\/blockquote>\n\n\n\n El llamado del agora: instinto, horda.. Lo colectivo.<\/p>\n\n\n\n Then, no longer would our motto be Apollonic and Oedipal, \u201cknow thyself\u201d;<\/p>\n<\/blockquote>\n\n\n\n Entonces no puede ser apolonico ni edpico.<\/p>\n\n\n\n \u201cI party, I am of a party, and therefore I am.\u201d<\/p>\n<\/blockquote>\n\n\n\n frase : soy parte , soy de la parte, soy.<\/p>\n\n\n\n \u201cthe incorporation of grandiose object images as a defense against anxiety and guilt\u201d<\/p>\n<\/blockquote>\n\n\n\n La incorporacion de uma imagen objeto grandiosa como defensa a la culpa y narcisismo<\/p>\n\n\n\n unus mundus,<\/p>\n<\/blockquote>\n\n\n\n Unus mundus<\/p>\n\n\n\n Freud\u2019s paper \u201cOn Narcissism\u201d states that both introspection and conscience or \u201cbeing watched\u201d derive from and serve narcissism.<\/p>\n<\/blockquote>\n\n\n\n Freud , sobre el narcisismo.<\/p>\n\n\n\n upon that central obsession of analysis today, transference.<\/p>\n<\/blockquote>\n\n\n\n Transferencia : la obsesion central de analisis hoy<\/p>\n\n\n\n Transference habitually deflects object libido, that is, love for anything outside analysis, into a narcissistic reflection upon analysis.<\/p>\n<\/blockquote>\n\n\n\n Deflexiona la libido de objetos externos hacia si mismp<\/p>\n\n\n\n and the mirror no longer reflects the world, only the walking companions.<\/p>\n<\/blockquote>\n\n\n\n El espejo no refleja el mundo: solo la.compa\u00f1ia<\/p>\n\n\n\n staying in love with itself.<\/p>\n<\/blockquote>\n\n\n\n enamorado de si mismo<\/p>\n\n\n\n <\/p>\n\n\n\n psychoanalysis, not in your or my personal childhoods, but in its own cultural childhood. This<\/p>\n<\/blockquote>\n\n\n\n narcissism of contemporary analysis within a much wider narcissism: the Romantic movement.<\/p>\n<\/blockquote>\n\n\n\n el narcisismo psicoanalitico se funda en el Romanticismo del.sigo XIX<\/p>\n\n\n\n In the patient there takes place such idealized events as a hieros gamos,<\/p>\n<\/blockquote>\n\n\n\n hieros gamos : matrimonio sagrado, boda sagrada<\/p>\n\n\n\n Synchronicities outside of causal laws, transcendent functions, integration of the shadow and the realization of the Self on whom the future of civilization depends.<\/p>\n<\/blockquote>\n\n\n\n fundamentos jungianos de los cuales se pretende que la civilizacion dependa<\/p>\n\n\n\n For \u201cobject libido\u201d is but a psychoanalytic name for the drive which loves the world, the erotic desire for anima mundi, for soul in the world.<\/p>\n<\/blockquote>\n\n\n\n la libido del objeto es el deseo por el anima mundi<\/p>\n\n\n\n Then you will find out the use of the world.\u201d<\/p>\n<\/blockquote>\n\n\n\n frase de john keats sobre para que sirve el mundo<\/p>\n\n\n\n Narcissism again. My soul, your soul\u2014not its soul.<\/p>\n<\/blockquote>\n\n\n\n narcisismo de vuelta : mi alma, tu alma, en lugar de su alma.<\/p>\n\n\n\n ensouling the world was a crucial part of their program.<\/p>\n<\/blockquote>\n\n\n\n ponerle alma al mundo : para los Romanticos<\/p>\n\n\n\n attempting to revivify the soul of the world with pantheism.<\/p>\n<\/blockquote>\n\n\n\n intentando revivir el alma del mundo con Panteismo<\/p>\n\n\n\n we go through the world for the sake of its soul-making, thereby our own.<\/p>\n<\/blockquote>\n\n\n\n obketo de lo que hacemos<\/p>\n\n\n\n we resolve problems by dissolving them into images and metaphors.<\/p>\n<\/blockquote>\n\n\n\n resolvemos los problemas al disolverlos en im\u00e1genes y met\u00e1foras<\/p>\n\n\n\n This wide world remains merely that, merely a place of escape or acting out, so long as the world \u201cout the window\u201d is imagined only in the Cartesian model as sheer res extensa, only dead matter.<\/p>\n<\/blockquote>\n\n\n\n res extensa : dead matter<\/p>\n\n\n\n First we notice that the garden has no central place to stand and view it<\/p>\n<\/blockquote>\n\n\n\n primero ; el jardin no tiene un punto central de.vista<\/p>\n\n\n\n of overview and wholeness, there is perspective and eachness.<\/p>\n<\/blockquote>\n\n\n\n en lugar de totalidad , tenemos perspectiva y singularidad<\/p>\n\n\n\n Second: as one strolls, each vista is seen again from a different perspective.<\/p>\n<\/blockquote>\n\n\n\n segundo: diferentes perspectivas<\/p>\n\n\n\n To look again is to \u201cre-spect.\u201d<\/p>\n<\/blockquote>\n\n\n\n mirar de nuevo : re-spect, remirar<\/p>\n\n\n\n Third: when the garden, rather than the dream or the symptom or the unconscious, becomes the via regia of psyche, then we are forced to think anew about the word \u201cin.\u201d \u201cIn\u201d is the dominant preposition of all psychoanalysis\u2014not with, not from, not for, but \u201cin.\u201d<\/p>\n<\/blockquote>\n\n\n\n tercero : el jardin como via regia de la psyche.<\/p>\n\n\n\n Interiority of the garden, however, is wholly present and wholly displayed.<\/p>\n<\/blockquote>\n\n\n\n la interioridad del.jardin siempre presente<\/p>\n\n\n\n Or, as Jung said, the psyche is not in us; we are in the psyche.<\/p>\n<\/blockquote>\n\n\n\n jung : la psyche no esta en nosotros.: nosotros estamos.en la psycbe.<\/p>\n\n\n\n \u201cesse in anima\u201d<\/p>\n<\/blockquote>\n\n\n\n jung : esse in anima<\/em> : ser en el alma<\/p>\n\n\n\n Ecology, architecture, interior design are other modes of feeling the anima mundi.<\/p>\n<\/blockquote>\n\n\n\n otras formas de anima mundi<\/p>\n\n\n\n Fourth: the idea of individuality also changes,<\/p>\n<\/blockquote>\n\n\n\n cuarto : idea de individualidad<\/p>\n\n\n\n (and Jung said the single tree is a major symbol of the individuating Self),<\/p>\n<\/blockquote>\n\n\n\n jung : el arbol solitario es simbolo del si-mismo<\/p>\n\n\n\n Fifth: not only are aged trees supported with crutches and encouraged to flower\u2014blossoming belonging therefore not only to youth\u2014but also the garden includes dead trees.<\/p>\n<\/blockquote>\n\n\n\n quinto : el jardin incluye arboles muertos<\/p>\n\n\n\n Sixth: the Karesansui gardens, or Zen-inspired gardens, present mainly white sand and found stones,<\/p>\n<\/blockquote>\n\n\n\n sexto : jardin zen : solo arena y piedras<\/p>\n\n\n\n The garden becomes wholly metaphor, both what it is and what it is not,<\/p>\n<\/blockquote>\n\n\n\n el jardin como metafora de lo que es y lo que no.<\/p>\n\n\n\n The concrete koan of the rock garden transforms the mind itself into metaphor,<\/p>\n<\/blockquote>\n\n\n\n el koan de la roca transforma al jardin . presencia y ausencia<\/p>\n\n\n\n The garden was designed and is tended to maintain an artificiality that imitates nature.<\/p>\n<\/blockquote>\n\n\n\n el jardin es artificial<\/p>\n\n\n\n opus contra naturam, like alchemy.<\/p>\n<\/blockquote>\n\n\n\n opus contra natura<\/p>\n\n\n\n error of confusing the ideal (Eden and the Elysian fields; Horaiko, in Japanese) with the natural.<\/p>\n<\/blockquote>\n\n\n\n el error de confundir lo ideal con lo natural<\/p>\n\n\n\n <\/p>\n\n\n\n generative artificiality that is the essence of the garden and of the psyche.<\/p>\n<\/blockquote>\n\n\n\n artificialidad generada en lo que es ese jardin de la psyque<\/p>\n\n\n\n \u201cYou have the right to remain silent. Anything you say can and will be used against you.\u201d<\/p>\n<\/blockquote>\n\n\n\n Tenes e derecho de permanecer callado. Todo lo que digas podria ser usado wn tu contra<\/p>\n\n\n\n <\/p>\n\n\n\n But there is an even greater poison hidden in the interpretations we give our clients. Our accounts tend to be rational, causal, and conceptual. They are on a different wavelength, which creates a jamming static that breaks into silence<\/p>\n<\/blockquote>\n\n\n\n el veneno de la interpretacion racional<\/p>\n\n\n\n They are the universals of the imagination, the archetypal.<\/p>\n<\/blockquote>\n\n\n\n arquetipos universales<\/p>\n\n\n\n Our lives are already significant before we understand them, before we explain them.<\/p>\n<\/blockquote>\n\n\n\n nuestras vidas ya tienen signifcado las hayamos o no comprendido<\/p>\n\n\n\n <\/p>\n\n\n\n The image is poetic; the interpretation, prosaic.<\/p>\n<\/blockquote>\n\n\n\n la imagen es poetica. la interpretacion es prosaica.<\/p>\n\n\n\n This autonomy or anarchy of the image is the source of personal expression,<\/p>\n<\/blockquote>\n\n\n\n la autonomia o anarquia de la imagen como fuente de expresion<\/p>\n\n\n\n The imagination is prompted to go back into itself, to watch and hear and feel, and to think further.<\/p>\n<\/blockquote>\n\n\n\n la imaginacion es preguntada sobre si misma (prompted)<\/p>\n\n\n\n Totalitarian states submit imagination to doctrine.<\/p>\n<\/blockquote>\n\n\n\n el totalitarismo somete la imaginacion a la doctrina<\/p>\n\n\n\n For we are all dedicated to the soul and its inalienable rights, attempting in our daily work to maintain a psychological perspective, the viewpoint of soul toward all things.<\/p>\n<\/blockquote>\n\n\n\n la perspectiva del alma sobre todo lo demas<\/p>\n\n\n\n No symbols, archeology, cultural anthropology, Eastern wisdom, Christian mysticism and theology, Latin and Greek terms, alchemical philosophy, theoretical physics\u2014all those marvelous and sustaining fictions that hold one in Jungian psychology, all the mystical and shamanistic pretensions,<\/p>\n<\/blockquote>\n\n\n\n lo que la teoria jungiana contiene son todas wstas ficciones y pretensiones : grandezas miticas, pretensiones chamanicas, misticismo cristiano….<\/p>\n\n\n\n Jungians did not hear the other half of the Adlerian equation: aligning and adjusting the fictions to the social world, as if the social world were only the literal reality principle of Freud or a mere persona, just an \u201cout there\u201d that any neurotic would he having trouble with.<\/p>\n<\/blockquote>\n\n\n\n la carencia de lo.social en Jung que si estaba en Adler<\/p>\n\n\n\n \u201conly the collective\u201d<\/p>\n<\/blockquote>\n\n\n\n referido.como “lo colectivo”<\/p>\n\n\n\n As Stravinsky said, \u201cWhatever diminishes constraint diminishes strength.\u201d<\/p>\n<\/blockquote>\n\n\n\n stravinsky<\/p>\n\n\n\n Clean up your own neurosis and that will clean up the world.<\/p>\n<\/blockquote>\n\n\n\n limpia tu neurosis y eso limpiara el mundo<\/p>\n\n\n\n Yes, there is an internal struggle to master and suppress. But let us not forget the clash of powers in the psychic depths of the world soul disguised as political, natural, social, and economic.<\/p>\n<\/blockquote>\n\n\n\n lucha politica, social, economica, natural<\/p>\n\n\n\n For me, Adler\u2019s psychology today leads out of the consulting room into the world soul and its suffering.<\/p>\n<\/blockquote>\n\n\n\n solo la psicologia de Adler sale del consultorio y va al alma del mundo<\/p>\n\n\n\n <\/p>\n\n\n\n therapy of the soul of the world, the suffering of the anima mundi, as it has been called by Platonists. I refer to the deep symptoms disturbing nature, society, institutions and, consequently, our individual lives.<\/p>\n<\/blockquote>\n\n\n\n una terapia para el anima mundi<\/p>\n\n\n\n As the borders of psyche cannot be limited, as Heraclitus said ,00 years ago,<\/p>\n<\/blockquote>\n\n\n\n heraclito : los bordes de la psique no pueden limitarse : arqietipo psicoideo<\/p>\n\n\n\n Gemeinschaftsgef\u00fchl<\/p>\n<\/blockquote>\n\n\n\n self-actualization (Adler)<\/p>\n\n\n\n \u201cTrue meaning of life depends on contribution and cooperation.\u201d<\/p>\n<\/blockquote>\n\n\n\n Adler, : el verdadero significado de la vida depende dela.cooperacion y contribuci\u00f3n<\/p>\n\n\n\n Curious that Trust and Betrayal are such bedfellows. Or maybe not so curious for the paranoid schizoid personality.<\/p>\n<\/blockquote>\n\n\n\n Confianza y Traicion : personalidad esquizoide.<\/p>\n\n\n\n Puer Eternus, Mother Complex, American Arrogance, White Privilege, Narcissistic Personality Structure, or Sun-Moon conjunct in Aries\u2014<\/p>\n<\/blockquote>\n\n\n\n Sol-Luna en conjuncion en Aries<\/p>\n\n\n\n Jung\u2019s ideas of an individuating Self that could give theoretical and even theological foundation to the despairs of seldomness, estrangement, and an actively-denied sensitivity.<\/p>\n<\/blockquote>\n\n\n\n coherencia teorica al.sentimiento.de extra\u00f1eza y no pertenenc\u00eda<\/p>\n\n\n\n until unable to differentiate individuation from alienation.<\/p>\n<\/blockquote>\n\n\n\n incapaz.de.difefenciar individuacion de alienacion<\/p>\n\n\n\n called Self by Jung, and by many religious disciplines and philosophical traditions, also appears in Emerson\u2019s definition of the hero.<\/p>\n<\/blockquote>\n\n\n\n self = heroe<\/p>\n\n\n\n the faith in heroic individualism, man alone\u2014<\/p>\n<\/blockquote>\n\n\n\n la fe.en el.individualismo (asi lo.define el prostetantismo)<\/p>\n\n\n\n The first idea is from the heroic ontology of individualism,<\/p>\n<\/blockquote>\n\n\n\n primer idea : ontologia heroica dwl si-mismo<\/p>\n\n\n\n The second from a definition of Self as \u201cthe interiorization of community,\u201d<\/p>\n<\/blockquote>\n\n\n\n segunda idea : interiorizaCion de la comunidad<\/p>\n\n\n\n A classical Freudian reply is: the still small voice of the conscience prior to all contingencies. This super-ego is derived at root from introjected parental authorities.<\/p>\n<\/blockquote>\n\n\n\n el super-ego deriva de autoridades parentales<\/p>\n\n\n\n A classical Jungian answer is: the voice speaks like the famous daimon of Socrates.<\/p>\n<\/blockquote>\n\n\n\n el si-mismo deriva del daimon de Socrates<\/p>\n\n\n\n inhibiting voice.<\/p>\n<\/blockquote>\n\n\n\n voz inhibitoria<\/p>\n\n\n\n centered. This is the inner truth of the hero archetype.<\/p>\n<\/blockquote>\n\n\n\n es la verdad interna dwl arquetipo del heroe \u2026?<\/p>\n\n\n\n way of enacting the ethos of that group in any particular situation in the full agency of personal integrity right in the midst of external abuse.<\/p>\n<\/blockquote>\n\n\n\n libertad en el modo o.idwosincracia de actuar el ethos \/ espiritu de.comunodad.frente a.externalidades<\/p>\n\n\n\n Now I think that the context of any community makes its hero. \u201cMakes\u201d in the Greek term poiesis for making myth.<\/p>\n<\/blockquote>\n\n\n\n el contexto hace al heroe.: poiesis<\/p>\n\n\n\n This means that you find yourself by entering the crowd\u2014which is the root meaning of the word polis\u2014poly\u2014flow and many.<\/p>\n<\/blockquote>\n\n\n\n polis : ciudad. de la raiz muchos y flujos<\/p>\n\n\n\n <\/p>\n\n\n\n yet how we regard it is framed by time.<\/p>\n\n\n\n Jung\u2019s famous work, called in English Modern Man in Search of a Soul ().<\/p>\n<\/blockquote>\n\n\n\n libro de jung : el hombre moderno en busca del alma ()<\/p>\n\n\n\n life can be pursued without loss of soul, and soul can be made without forfeiting the calls of life.<\/p>\n<\/blockquote>\n\n\n\n vivir sin perder el alma y viceversa<\/p>\n\n\n\n Finally, a resolution arrived in by means of the concept of the anima mundi, soul of the world and in the world;<\/p>\n<\/blockquote>\n\n\n\n anima mundi, : alma del mundo y en e mundo<\/p>\n\n\n\n primum nihil nocere<\/p>\n<\/blockquote>\n\n\n\n primum nihil nocere<\/p>\n\n\n\n The soul does have affinity with death apart from disease and disorder which are not death\u2019s only messengers.<\/p>\n<\/blockquote>\n\n\n\n el alma tiene afinidad con la muerte<\/p>\n\n\n\n <\/p>\n\n\n\n The inherent affinity of the soul with the underworld and the \u201cother side\u201d distinguishes the soul ontologically from any medical model that<\/p>\n<\/blockquote>\n\n\n\n esta afinidad ontologica la distingue del modelo de medicina… que define vida y mierte medicinalmente<\/p>\n\n\n\n that soul is private and death the concern only of the individual.<\/p>\n<\/blockquote>\n\n\n\n …. no sigue la linea de que el alma es privada y que la muerte es individual<\/p>\n\n\n\n Individualistic attitudes deriving from these philosophies insult the public sphere.<\/p>\n<\/blockquote>\n\n\n\n el indivodualismo de estas filosofias imsultan la esfera publica<\/p>\n\n\n\n Of course Jung and the French writers were down on the collective.<\/p>\n<\/blockquote>\n\n\n\n Jung y los existemcialistas franceses estaban en contra de lo colectivo<\/p>\n\n\n\n After all, \u201cthe collective psyche\u201d is nothing other than the polis. It is civilization itself and not merely the crowd, the masses, the mindless mob. By forcing individual and collective into a pair of logical antagonists, the individual becomes a stranger in his or her own city, that existential condition of estrangement.<\/p>\n<\/blockquote>\n\n\n\n la.psique colectiva es la polis. La psiquis colectiva : la civilizacion , no la masa<\/p>\n\n\n\n <\/p>\n\n\n\n If, however, \u201csoul\u201d refers also to an anima mundi, a world-soul, then, as alchemists like Sendivogius and Paracelsus wrote, much of the soul lies \u201coutside\u201d the person.<\/p>\n<\/blockquote>\n\n\n\n mucho del alma radica mas alla del individuo<\/p>\n\n\n\n Then, relationship between people as well as between people and things would be given inherently, no longer conceived as external connections between separated atomistic individuals enclosed within their skins.<\/p>\n<\/blockquote>\n\n\n\n asi las relaciones no se dan externamente sino inherentemente<\/p>\n\n\n\n that transference merely exhibits this innate<\/p>\n<\/blockquote>\n\n\n\n este enlace innato es lo que exhibe la transferencia<\/p>\n\n\n\n Others are entangled in your death as you are in theirs. Suicide becomes a community matter.<\/p>\n<\/blockquote>\n\n\n\n los muertes estan entrelazadas, entre unos y otros<\/p>\n\n\n\n strata of the psyche that we all share, call it our archetypal humanity.<\/p>\n<\/blockquote>\n\n\n\n humanidad arquetipal<\/p>\n\n\n\n So large is this participation that boundaries cannot be found (Heraclitus).<\/p>\n<\/blockquote>\n\n\n\n la participacion es tan amplia que sus limites no pueden ser alcanzados (Heraclito)<\/p>\n\n\n\n to whom does the soul belong?<\/p>\n<\/blockquote>\n\n\n\n pregunta antigua : a quien pertenece el alma?<\/p>\n\n\n\n self as the interiorization of community.<\/p>\n<\/blockquote>\n\n\n\n propuesta : si mismo como interiorizacion de la comunidad<\/p>\n\n\n\n <\/p>\n\n\n\n He tied the soul ineluctably to the thanatos principle, the drive toward death, the drive of Death.<\/p>\n<\/blockquote>\n\n\n\n freud : ato el suicidio al principio de tanathos. la muerte<\/p>\n\n\n\n The soul seeks death as it lives. Death is always going on, and so we are committing suicide as we live.<\/p>\n<\/blockquote>\n\n\n\n el alma busca la muerte mienteas vive cometemos suicidio a medida que morimos<\/p>\n\n\n\n The soul contains both: a continuing spring of erotic reaching and a never-ending winter of grief and mourning.<\/p>\n<\/blockquote>\n\n\n\n el alma contiene tanatos y eros<\/p>\n\n\n\n Individuality appears in Asian thought as a fundamental illusion, in fact, the most serious delusion of the separated mind.<\/p>\n<\/blockquote>\n\n\n\n el individualismo es la ilusion fumdamental en la filosofia dw Asia<\/p>\n\n\n\n daimon (elaborated in my book The Soul\u2019s Code)<\/p>\n<\/blockquote>\n\n\n\n daimon : ver libro Codigo del Alma, de J.Hillman<\/p>\n\n\n\n Thus the suicide question turns to your daimon for an answer, asking what does it intend by haunting you with a desire for leaving this world into which it seems to have wanted to come.<\/p>\n<\/blockquote>\n\n\n\n el daimon en busca de.una respuesta a la existencia en esta vida<\/p>\n\n\n\n Egyptian New Kingdom papyrus translated as Dialogue of a World-Weary Man with his Ba-Soul.<\/p>\n<\/blockquote>\n\n\n\n primer papiro egipcio.donde se dialoga.con el.suicidio<\/p>\n\n\n\n <\/p>\n\n\n\n \u201cAll things are full of gods\u201d is an ancient Greek saying; \u201cIn my father\u2019s house are many mansions,\u201d a Christian one.<\/p>\n<\/blockquote>\n\n\n\n todo esta lleno de dioses – frase griega<\/p>\n\n\n\n \u201cincurvature\u201d as Robert Burton<\/p>\n<\/blockquote>\n\n\n\n robert burton : curvatura de espalda : dolor cronico 0<\/p>\n\n\n\n <\/p>\n\n\n\n As Jung says, nature is aristocratic, profligate, throwing up countless attempts, but only few seeds survive and even fewer rise to genius or culture.<\/p>\n<\/blockquote>\n\n\n\n la naturaleza es aristocratica (solo pocas semillas sobreviven y menos aun crecen como genios o cultura)<\/p>\n\n\n\n <\/p>\n\n\n\n in Jung\u2019s language, there is a god in the disease (which is not to say that God is a disease, or the disease is a god and must be worshipped as disease, for this is to idolize disease and to limit the god to its shadow).<\/p>\n<\/blockquote>\n\n\n\n hay un dios en la enfermedad \/ patolog\u00eda : no que la.imcapacidad.es un dios<\/p>\n\n\n\n Contrary to heroic redemption is heroic suppression.<\/p>\n<\/blockquote>\n\n\n\n redencion y supresion heroica<\/p>\n\n\n\n <\/p>\n\n\n\n Culture evokes an intelligentsia<\/p>\n<\/blockquote>\n\n\n\n cultura.evoca inteligencia . valores.ocultos. pero el arte es hacer visible lo.oculto<\/p>\n\n\n\n But art is the visibility of the occulted,<\/p>\n<\/blockquote>\n\n\n\n arte : visibilidad de lo oculto<\/p>\n\n\n\n Are they also evidence of culture?<\/p>\n<\/blockquote>\n\n\n\n hay evidencia de cultura? (en las estadisticas)<\/p>\n\n\n\n what is the relation between humanities (arts) and culture?<\/p>\n<\/blockquote>\n\n\n\n cual es la relacion entre humanidades y cultura?<\/p>\n\n\n\n Culture takes place in closed, even closeted places,<\/p>\n<\/blockquote>\n\n\n\n cultura sucede en espaciones confinados.<\/p>\n\n\n\n What goes with civilization are irrigation systems, monuments, victories, historical endurance, wealth, and power as a cohesive force with common purpose. Civilization works; culture flowers. Civilization looks ahead, culture looks back.<\/p>\n<\/blockquote>\n\n\n\n La.civizacion son monumentos y sistemas organizados : la civilizaciom trabaja, la cultura florece. La civilizacion mira al futuro y la.cultura al pasado<\/p>\n\n\n\n <\/p>\n\n\n\n Borges said in a late poem (\u201cQuince Monedas\u201d): Solo perduran en el tiempo las cosas que no fueron del tiempo.<\/p>\n<\/blockquote>\n\n\n\n borges : solo perduran en el tiempo las cosas que no fueron del tiempo<\/p>\n\n\n\n \u201cAthene, Ananke, and the Necessity of Abnormal Psychology,\u201d<\/p>\n<\/blockquote>\n\n\n\n articulo recomendado<\/p>\n\n\n\n Rather than conceiving \u201cdepth\u201d to be only interior to the subject, depth could also be found in the object, in the images presented by the world.<\/p>\n<\/blockquote>\n\n\n\n profundo no solo al sujeto sino al objeto .<\/p>\n\n\n\n depth psychology from its introverted and subjectivist bias<\/p>\n<\/blockquote>\n\n\n\n liberar a la psicologia profunda de sus sezgos<\/p>\n\n\n\n was offered the opportunity to attempt the founding of depth psychology, and therapy, too, on the Renaissance neo-Platonist idea of the anima mundi<\/p>\n<\/blockquote>\n\n\n\n …fumdar la psicologia profunda en la idea neoplatonica dwl anima mundi<\/p>\n\n\n\n as Plotinus says, is always an Aphrodite,<\/p>\n<\/blockquote>\n\n\n\n el alma es siempre afrodita<\/p>\n\n\n\n and our aesthetic responses are evidence of the soul\u2019s active participation in the world.<\/p>\n<\/blockquote>\n\n\n\n …. y las respuestas esteticas tieen que ver con la participacion activa<\/p>\n\n\n\n <\/p>\n\n\n\n all the while erroneously believing that our personal miseries have their origins in our personal relations.<\/p>\n<\/blockquote>\n\n\n\n ….con todas las terapias creyendo que los problemas tienen origen en las relaciones personales 0<\/p>\n\n\n\n <\/p>\n\n\n\n Psyche in Apuleius\u2019s tale was imagined to be the most beautiful figure in all classical myth.<\/p>\n<\/blockquote>\n\n\n\n psique , en la historia de Apuleyo, era la figura mas bella de la mitolog\u00eda<\/p>\n\n\n\n psychological activism?<\/p>\n<\/blockquote>\n\n\n\n activismo psicologico<\/p>\n\n\n\n \u201caesthetic response.\u201d<\/p>\n<\/blockquote>\n\n\n\n respuesta estetica<\/p>\n\n\n\n my statement that aesthetic response is political action.<\/p>\n<\/blockquote>\n\n\n\n mi posicion es que la respuesta estetica es una accion politca<\/p>\n\n\n\n I believe that many of the problems that sap the economy\u2014absenteeism, slow-downs, addictions, sexual harassment, careless quality control, nagging, underperformance, ill health, resentful lawsuits\u2014are architectural problems that have become psychological problems.<\/p>\n<\/blockquote>\n\n\n\n problemas arquitectonicos se volvieron psicologicos<\/p>\n\n\n\n <\/p>\n\n\n\n Burnout comes when practice does not have a vision, and you don\u2019t really know what ideal you\u2019re putting daily into practice.<\/p>\n<\/blockquote>\n\n\n\n agotamiento se produce.cuando no hay vision en el dia a dia<\/p>\n\n\n\n Ethics is the realm of practice; aesthetics, the realm of sensate images.<\/p>\n<\/blockquote>\n\n\n\n etica es el dominio de la pracrica , y la estetica de las imagenes<\/p>\n\n\n\n kosmos is originally an aesthetic term;<\/p>\n<\/blockquote>\n\n\n\n cosmos es una palabra estetica<\/p>\n\n\n\n It meant the right placement of things, fittingly, becomingly, nicely. Kosmos was used especially of women with respect to their embellishments.<\/p>\n<\/blockquote>\n\n\n\n el lugar correcto de las cosas<\/p>\n\n\n\n \u201ccosmetics,\u201d<\/p>\n<\/blockquote>\n\n\n\n cosmetica : kosmos <\/p>\n\n\n\n <\/p>\n\n\n\n Our problems are similar: the extension of airports into farm land, the protection of smaller farmers against industrialization, the concretizing of the world, increasing slums, high rises that block the sunlight, the mass tourism that despoils rural places in the search for beauty, the retreat of individual citizens from the urban world into private sanctuaries of transcendent meditation, psychotherapy, alcohol, and entertainment. Collectively, these problems keep the soul numbed to its dilemmas.<\/p>\n<\/blockquote>\n\n\n\n nuestros problemas son similares… [larga lista]<\/p>\n\n\n\n <\/p>\n\n\n\n Our Western tradition has long condemned nature as a machine, an enemy, or a lifeless, soulless extension of objective matter for exploitation.<\/p>\n<\/blockquote>\n\n\n\n occidentalmente, la naturaleza como objeto de explotacion<\/p>\n\n\n\n The forests were places of miasma, of disease, of pagans\u2014read it in Hawthorne\u2014of all kinds of bad things.<\/p>\n<\/blockquote>\n\n\n\n hoy el bosque es belleza pero no siempre fue asi : era lugar de paganos y bestias salvajes<\/p>\n\n\n\n\n
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