Robert Tulip wrote:Harry Marks wrote:
If I can do a little packing and unpacking, I believe he is saying that the inner representation of parental authority and nurturance which we consider responsible for social order was not in any form capable of learning and reflecting until humans became conscious. Neuroscience of a more recent vintage might take minor issue with that, but fundamentally it makes sense.
One ‘minor issue’ for the neuroscience of human distinctiveness is the evidence of learning among animals. Whether ability to reflect upon what we learn is a distinctive human trait seems to be at the centre of this naturalistic myth of man being made in the image of God, and Jung’s converse construction of God being made in the image of man. Overall, the theme emerging in
Answer to Job is the centrality of human consciousness to explaining the myth of God.
There is reflecting and reflecting. I have seen a cat mesmerized by a process it was trying to make sense of. Humans are interesting to cats partly because we do things they can see the value of, but usually cannot see how we do them.
But the reflection done by a cat, and probably an elephant, is in the mode Piaget called "concrete." A child up to about the age of 12 (depending on the individual and their extent of relevant interactions) can only think about specific processes with which they have enough acquaintance to process as "concrete" or "real". Even if they are imagining talking animals, they have some concept of an animal and some concept of talking, and they just splice the two together. What they are terrible at is processing issues that are abstract, like whether a certain derivation in geometry is proof of Pythagoras' theorem, or whether a chess strategy is too "crowded" or too "impatient." Piaget referred to "formal thinking", in which we can think about mental objects (like closure under multiplication or integrals), and it doesn't really flower for most people until they are 17 or 18 years old. Similarly the cat seemed unable to work on questions like why the water from the faucet sometimes had bubbles in it and sometimes didn't - the question seemed to be there, but no ability to address it.
Robert Tulip wrote:There really is a radically atheist dimension to this idea from Jung with its rejection of any theistic speculation about the universe being alive or conscious, separate from human ability to project these qualities onto inert matter. The fact that the universe obeys the rational order set by the laws of physics does not in the least imply there is an eternal God who is aware of that fact. But the evolutionary utility of believing in God as a creative designer means that we should respect observations of how such utility continues today, even if we analyse it as a construction rather than a description.
Well, if we are co-creators, then maybe we can get smart enough to think about what God wants from us without having to posit a conscious, hidden agent in whom we can have perfect confidence. I repeat that even fundamentalists admit that our concepts of God are inadequate. And they also understand very well that we can't really have perfect confidence about God avenging the deeds of the wicked or protecting us from grave misfortune (though I did meet a stubborn man once who insisted that those people I had met who were chronically hungry must never have actually called on the name of the Lord - I assured him that they called much more seriously than any Americans I had ever met, but the cognitive dissonance was too much for him).
The main problem I see with trying to understand God as description (despite knowing full well that is not what they are doing because it isn't possible) is that it requires us to operate in bad faith. Distorted sociology, even wicked sociology such as scapegoating, emerges from indulging our wishful thinking on a tribal scale. Distorted thinking about reality follows in short order. This is very much the same as the case of the soldiers believing the magic potion will keep the bullets from hitting them - understanding the functional connection they submerge the issue of whether it is "really true" in an act of assertion of the will.
Fortunately religion had progressed far enough in its innocent stage to empower a straightforward refutation of the distortions from the perspective of religious symbolism itself. You can't use the traditional religion to dispel notions of miracles or even of witchcraft, but you can insist that we are in no position to prove that a person is a witch, and show the accuser to be operating in bad faith.
I am suggesting that we treat "analyzing God as a construction" as analysis of a process which can be checked and verified and corrected from within its own frame of reference. The fact that it is a construction does not imply that the constructed version of things lacks validity or consistent causal structure. But you do have to address it in good faith, and ask the right questions out of personal experience with the workings of the relevant dynamics. The second such questions become instrumental means to win an argument, or a battle over a theological point, or even just a way of one-upping someone who is not as skilled at argumentation, the questioning process will trip over the smallest bit (least whiff?) of that bad faith.
I submit, without having read enough of Jung's essay to really know, that he is operating out of that experience and that good faith.
Robert Tulip wrote:This process of cultural transmission that you mention is enabled by the assertion that a mysterious guarantor, God, validates the process. Invoking divine sanction on the importance of filial piety, as per the Ten Commandments and with echoes in the more secular Confucian tradition, is an important factor in the prevention of delinquency.
But the validation is not by reward and punishment. In a recent Sunday School class we dealt with this by asking about "hearing the voice of God inside." Would that voice tell you to steal, I asked them? No, they agreed, it would not. People get this stuff. It was such a mistake to insist on supernatural processes when the real version works perfectly well.
Robert Tulip wrote: ((from the previous post)) And as a result, Jung presents a modern covenant, a means to reconcile faith and reason, by placing God as a constructed imaginative fantasy that nonetheless is entirely real as archetypal myth and can respect supernatural tradition as pure allegory and parable. The new covenant here invites strong continuity with traditional faith, while transforming its intent from ‘what really happened’ to ‘what it means for us’.
People of a skeptical mind can be reassured that the supernatural tradition is "allegory and fable" without having to dismiss its meaning and the importance of its meaning. Any real importance was always in their understanding and response anyway - fooling a person into behaving well out of fear of punishment by a nosy, punitive God was never anything but an alternate means of manipulation, perhaps gentler than the dungeon and the rack. To have faith that God saves is to believe that people can look in their heart and see the goodness of doing the right thing.
Robert Tulip wrote:A reasonable concern here is that Jung’s secular argument that God is imaginary has the damaging result of destroying the transmission of moral values, because people will lack respect for an overtly constructed God. That is why the Noble Lie that God exists as an eternally conscious entity became socially and psychologically necessary.
Well, as you can tell by now, I think that Noble Lie was never any better than the man behind the curtain in the Emerald City of Oz. The respect that people have for the real God, (i.e. for the fundamental engagement with life at the heart of our ultimate concern,) will always give meaning to choosing moral values in a way that pretending to be afraid of a Bogeyman in the Sky will not.
Robert Tulip wrote: ‘A doorway passage’, knock and ye shall enter, is one that opens a threshold to a new understanding. In this case, Jung’s perspective is about the actual energies in mythology, how imagined symbolic beings that reside in our collective unconscious exercise psychological and cultural influence.
Yes, but working with those energies will always be more a process of connecting to personal experience in a proper way than a process of manipulating symbols.
Robert Tulip wrote: So when Jesus Christ said ‘I am the door’, Jung recognises this in terms of the incarnation as the emergence of God into consciousness, prefigured by the defiant faith of Job. This doorway role of Christ is a way of seeing the divine in human presence, providing an eternal connection and intimate relationship to the stable order of the natural cosmos.
I think the stable order that matters most is the one in the healthy, well-nurtured psyche. It is interesting to think about Job as prefigurement of Christ - enough to motivate me to read Jung's essay even if I didn't have other reasons to. Job's "though he slay me, yet will I trust him," is very close indeed to "not my will but thine be done."
Robert Tulip wrote:Here is a wonderful quote from that book: (("The Prophetic Imagination"))
The same royal consciousness that make it possible to implement anything and everything is the one that shrinks imagination because imagination is a danger. Thus every totalitarian regime is frightened of the artist. It is the vocation of the prophet to keep alive the ministry of imagination, to keep on conjuring and proposing futures alternative to the single one the king wants to urge as the only thinkable one.
Unfortunately we tend to pay closest attention to the apocalyptic prophecies of dystopian literature. Currently "The Handmaid's Tale" is a the top of the charts in popularity and notoriety. I am more worried about the dire warnings in "Oryx and Crake" another dystopia by Margaret Atwood, but then I am not a woman faced with the threats of the misogyny machine at the heart of evangelical Christianity.
The conjuring I want to see more of was addressed in the wonderful sermon by Bishop Curry at the royal wedding. Imagining a world powered by love. Regimes do not have to be totalitarian to show their fear by fearing art.
Robert Tulip wrote:Carl Jung is suggesting that the prophet Job saves himself through his imagination of God, which protects him and us against the wiles of the evil one. Meanwhile the Satanic ‘princes of this world’ maintain what Brueggemann suggests here is a frenzy of implementation without vision, a scorning rejection of any creative imagination. The imaginative work of the mind is central and victorious, despite the appearance of its weak ethereal invisibility and the literal implausibility of its constructions.
This is very deep. The wiles of the evil one are external, in constructions such as apartheid, and also internal, as shown by our Dear Leader's admiration of Vlad the Putin. And the imagination of God (or the inner voice of God, in my preferred construction) refutes those wiles. When fear leads people to be cruel to others, but also when we listen to accusations of our own inadequacy and lack of worth, we shed the protection of trust in favor of a "frenzy of implementation."
If you think about it, the epidemic of men drinking themselves to death in the post-Cold War Russian economic collapse was a "frenzy of implementation."
Robert Tulip wrote:the tendency of the fantasy genre to involve an escape from reality into a suspension of disbelief that would be delusional myths if taken seriously. The great fantasist novelists use their imagination to construct allegorical worlds that have a satirical parabolic relation to our world, thinking here of writers such as Tolkien, Doris Lessing and Bulgakov.
The idea, (as has been said in an entirely different context,) is to take them seriously without taking them literally. To hear the mythic reverberations without trying to assess the accuracy. A parabolic approach doesn't necessarily result in satire -- the world is a comedy to those who think, and a tragedy to those who feel -- but it does offer the hope of making the right connections to our inner world without having to solve the practicalities first.