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The Anthropocene as Psychodrama

Tomorrow, and tomorrow, and tomorrow,
Creeps in this petty pace from day to day
To the last syllable of recorded time,
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.

Shakespeare, Macbeth

In many respects, what we call “the Anthropocene” can be considered in terms of an enormous psychodrama. That would also seem to be the implication of what Aurobindo calls “the Age of Subjectivism”, which seems to be clearly upon us now with the advent of the “Global Brain” and the apparent loss of discernment between the fantastical (or phantasmagorical) and the real, or the subjective and the objective fronts of life (or, for that matter, past and future). This was also the implication of my earlier review and critique of Rolf Jensen’s 2000 book The Dream Society.

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Perspectivism: Once More Into the Breach

A brief, but instructive, autobiographical account of my personal discovery of the perspectival consciousness and the meaning of perspectivism.

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“Cultural Marxism” and the Marxian Revolutionary Idea

Some recent personal experiences have been nagging at me — like a series of synchronicities — to get around to posting something about this matter of the Marxian revolutionary idea as this idea pertains to the boogeyman and canard of “cultural Marxism”, which is a nonsense phrase. It is a nonsense phrase except in his one respect of the Marxian revolutionary idea which even conservatives have ironically appropriated through a kind of cultural osmosis so that now even conservatives come to think of themselves as being “revolutionaries”.

The Marxian revolutionary idea, which is a matter otherwise quite distinct from “Marxism” more generally, is something we need to understand within the broader historical context of the Age of Revolutions. We are not yet done with this Age of Revolutions. We have one more to come to complete the series historically begun with the Lutheran or German Revolution also known as “the Protestant Reformation”. This coming revolution will seal and bring closure to the Modern Age. It is already in preparation, and is intensifying.

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Gods of Our Lesser Natures

In the culture of the 21st century, brands and brand names have become the major and minor deities of our secular pantheon, and the totem gods and meanings around which we now organise our social and personal identities.  “Culture War” may largely be recalled — with some bemusement in the future — as the Great Brand Wars – Fox or CNN, Tim Horton’s or Starbucks, Pepsi or Coca-Cola, etc. The culture of consumer capitalism is quite polytheistic and mythic.  

Rolf Jensen’s Brave New World of “The Dream Society” and the culture of “marketing 3.0” (or “spiritual marketing”, which I critiqued in earlier posts) have overtaken us despite ourselves, and advertisers and propagandists now mine and exploit even Carl Jung’s archetypal psychology to develop their brands and engineer brand “stories”.

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The Dimensions

For the longest time — the era spanning what we call “the Modern Era” — we knew only of a reality of three-dimensions: the three dimensions of physical space described in terms of the extensions of length, width and depth. The discovery of the third dimension — depth — was the innovation of the Renaissance, and chiefly of the perspective artists.

This innovation largely marks the difference between the Modern and the Medieval worlds. The Medieval world was predominantly two-dimensional. Much of the social turbulence that attended the transition from the Medieval to the Modern, in terms of social outlook and organisation, was very much owing to this major “paradigm shift” in what were deemed to be the true dimensions of our reality, if not truth itself.

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Sub specie aeternitatis

The phrase sub specie aeternitatis, meaning something like “the view from eternity” or something seen “from the aspect of eternity”, was apparently coined by the philosopher Baruch Spinoza. Jung uses the phrase quite a bit. Formally, it is defined as ” expression describing what is universally and eternally true, without any reference to or dependence upon the temporal portions of reality. “

It is pretty much what Jean Gebser also means by “integral consciousness” or “aperspectival consciousness”, “time-freedom”, and a corresponding “universal way of looking at things”. Sub specie aeternitatis means that “universal way of looking at things,” which is aperspectival.

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Time, Consciousness and Digital Technology

This posting might be taken as a sequel to the previous post on “the New Normal” (and this “New Normal” also being coincident with the Post-Modern Condition), where we will take a look into another and different aspect of this “New Normal” as befits what Gebser calls “the double-movement” or “the crisis of paradox” as Jacob Bronowski also calls it — that is to say, “chaotic transition”.

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