こういうドキュメンタリーを見ました。河合ハヤオが衝突したというユング研究所の 「J女史」などの肉声が聞けて面白かった。 http://www.amazon.com/exec/obidos/tg/detail/-/630098639X
Matter of Heart (1985) http://www.kino.com/video/item.php?film_id=191
More than a linear biography, the film presents a fuller perspective on this humanist, healer, friend, and mentor, through the skillful interweaving of rare home movies, valuable archival footage, and a wealth of interviews with such notables as Sir Laurens van der Post, Marie-Louise von Franz, and Joseph Henderson, M.D.
http://www.geocities.com/thenietzschechannel/bt3.htm
Not only does the bond between man and man come to be forged once more by the magic of the Dionysian rite, but nature itself, long alienated or subjugated, rises again to celebrate the reconciliation with her prodigal son, man.
The earth offers its gifts voluntarily, and the savage beasts of mountain and desert approach in peace.
The chariot of Dionysus is bedecked with flowers and garlands; panthers and tigers stride beneath his yoke.
If one were to convert Beethoven's "Hymn to Joy" into a painting, and refuse to curb the imagination when that multitude prostrates itself reverently in the dust, one might form some apprehension of Dionysian ritual.
Now the slave emerges as a freeman; all the rigid, hostile walls which either necessity or despotism has erected between men are shattered.
synonyms STEAL, PILFER, FILCH, PURLOIN mean to take from another without right or without detection.
STEAL may apply to any surreptitious taking of something and differs from the other terms by commonly applying to intangibles as well as material things <steal jewels> <stole a look at the gifts>.
PILFER implies stealing repeatedly in small amounts <pilfered from his employer>.
FILCH adds a suggestion of snatching quickly and surreptitiously <filched an apple from the tray>.
PURLOIN stresses removing or carrying off for one's own use or purposes <printed a purloined document>.
SECRETS OF THE SOUL : A Social and Cultural History of Psychoanalysis.
By Eli Zaretsky. Illustrated. 429 pp. Alfred A. Knopf. $30.
Almost from the moment of its inception in the opening decades of the 20th century, when its cigar-addicted founder -- the son of a wool salesman from Galicia in Poland -- published his preposterous-sounding, sex-fixated theories about the baroque motives that lie behind observable human behavior, the mongrel of a discipline known as psychoanalysis was in a struggle for its life. A mixture of science, angst and imaginative reconstruction based on the often exotic symptomatology (including inexplicable paralyses and arcane fetishes) that plagued the patients who presented themselves at Sigmund Freud's gemütlich office at 19 Berggasse in Vienna, ''the talking cure'' was always the object of derision as much as of excitement. Karl Kraus, the scathing Viennese wit, was early to the name-calling, describing psychoanalysis as the disease it purports to cure. Sartre consigned to the dustbin of bad faith Freud's ''double-dealing'' division of the psychic whole into the ego and id. And Nabokov wrote off the whole business -- especially its erotic reductionism -- as ''mumbo-jumbo''; we must remember, Humbert Humbert sardonically points out, ''that a pistol is the Freudian symbol for the Ur-father's central forelimb.''
40：Ruth Benedict "Patterns of Culture"：2004/10/01(金) 01:39
http://www.mnstate.edu/gracyk/courses/web publishing/DionysianBehavior.htm
The basic contrast between the Pueblos and the other cultures of North America is the contrast that is named and described by Nietzsche in his studies of Greek tragedy. He discusses two diametrically opposed ways of arriving at the values of existence.
The Dionysian pursues them through ‘the annihilation of the ordinary bounds and limits of existence’; he seeks to attain in his most valued moments escape from the boundaries imposed upon him by his five senses, to break through into another order of experience. The desire of the Dionysian, in personal experience or in ritual, is to press through it toward a certain psychological state, to achieve excess. The closest analogy to the emotions he seeks is drunkenness, and he values the illumina­tions of frenzy. With Blake, he believes ‘the path of excess leads to the palace of wisdom.’
The Apollonian distrusts all this, and has often little idea of the nature of such ex­periences. He finds means to outlaw them from his con­scious life. He ‘knows but one law, measure in the Hellenic sense.’ He keeps the middle of the road, stays within the known map, does not meddle with disruptive psychological states. In Nietzsche's fine phrase, even in the exaltation of the dance he ‘remains what he is, and retains his civic name.’
41：Ruth Benedict "Patterns of Culture"：2004/10/01(金) 01:40
http://mitpress.mit.edu/catalog/author/default.asp?aid=2776
2 publications.
Kojin Karatani is a Japanese philosopher who teaches at Kinki University, Osaka, and Columbia University. He is the author of Architecture as Metaphor (MIT Press, 1995) and Origins of Modern Japanese Literature. He founded the New Associationist Movement (NAM) in Japan in 2000.
Transcritique: On Kant and Marx
Kojin Karatani; Translated by Sabu Kohso
Cloth / June 2003
A genuine Copernican turn in Kantian and Marxist theory and practice.
Price $38.00 | ADD TO CART
Architecture as Metaphor: Language, Number, Money
Kojin Karatani (Ed.); Translated by Sabu Kohso
Paper / October 1995 Price $25.00 | ADD TO CART
A Survey Method for Characterizing Daily Life Experience: The Day Reconstruction Method
Daniel Kahneman, Alan B. Krueger, David A. Schkade, Norbert Schwarz, and Arthur A. Stone
Science 3 December 2004: 1776-1780. http://www.sciencemag.org/cgi/content/abstract/306/5702/1776
"Left-handed people are almost twice as likely to suffer a serious accident as right-handers, according to a recent study. Stanley Coren, an experimental psychologist at the University of British Columbia in Vancouver, Canada, claims that his finding helps to explain why less than 1 per cent of all 80year-olds are 'southpaws,' whereas they comprise nearly 13 per cent of all people aged 20."
Etymology: New Latin post partum after birth
1 : following parturition <postpartum period>
2 : being in the postpartum period <postpartum mothers>
- postpartum adverb
Main Entry: par·tu·ri·tion
Function: noun
Etymology: Late Latin parturition-, parturitio, from Latin parturire
: the action or process of giving birth to offspring
Spivak's essay "Can the Subaltern Speak?"--originally published in Cary Nelson and Lawrence Grossberg's Marxism and the Interpretation of Culture (1988)--perhaps best demonstrates her concern for the processes whereby postcolonial studies ironically reinscribe, co-opt, and rehearse neo-colonial imperatives of political domination, economic exploitation, and cultural erasure.
In other words, is the post-colonial critic unknowingly complicit in the task of imperialism?
Is "post-colonialism" a specifically first-world, male, privileged, academic, institutionalized discourse that classifies and surveys the East in the same measure as the actual modes of colonial dominance it seeks to dismantle?
'気の持ち方が大事'という情緒的な幸福論であれば、中学生でもわかった気になれるでしょうが、ラッセルの幸福論の原題は、The Conquest of Happiness
(幸福の獲得)であり、幸福になるためには、不幸の原因を徹底的に考え、不幸から抜け出すためにはどうしたらよいか、（不幸の原因と解決策を）できるだけ合理的に検討しようとしています。
Students' eye movements were monitored
Western and Eastern people look at the world in different ways, University of Michigan scientists have claimed.
Researchers compared the way 26 Chinese and 25 US students viewed photographs of animals or inanimate objects set against complex backgrounds.
Westerners' eyes tended to focus on the main subject while the eyes of their Eastern counterparts kept flicking to background details, they said.
The study is published in Proceedings of the National Academy of Sciences.
People from different cultures may allocate attention differently, even within a shared environment
University of Michigan
Its findings appear consistent with previous research which has suggested Eastern people think in a more holistic way than Westerners, instinctively paying greater heed to context.
In contrast, Westerners were thought to be more focused and analytical.
The latest study found that to start with, both American and Chinese students fixed mainly on the background.
But after 420 milliseconds the Americans began to concentrate their attention more on the foreground objects.
This was not true for the Chinese, who kept throwing glances at the background.
Memory differences
The researchers also tested the ability of volunteers to remember previously seen foreground objects when they were superimposed against new backgrounds.
The Chinese students were more likely to forget they had been shown an object before.
In their memory, the foreground object and its original background appeared to be bound together.
The researchers, led by Dr Richard Nisbett, wrote: "The Americans' propensity to fixate sooner and longer on the foregrounded objects suggests that they encoded more visual details of the objects than did the Chinese.
"If so, this could explain the Americans' more accurate recognition of the objects even against a new background."
The researchers suggested social practices may play a role in the differing approaches.
"East Asians live in relatively complex social networks with prescribed role relations.
"Attention to context is, therefore, important for effective functioning.
"In contrast, Westerners live in less constraining social worlds that stress independence and allow them to pay less attention to context.
"The present results provide a useful warning in a world were opportunities to meet people from other cultural backgrounds continue to increase.
"People from different cultures may allocate attention differently, even within a shared environment.
"The result is that we see different aspects of the world, in different ways."
Le concept de semence dans les théories de la matière à la Renaissance
de Marsile Ficin à Pierre Gassendi --- Brepols, 2005. --- Publié avec le concours de la Fondation Universitaire de Belgique
出版社の公式紹介｜アマゾン・フランス｜詳しい章立て｜インデクス
全文仏文ですが、引用文（主にラテン語とドイツ語）は豊富です。フランスやアメリカと違って、注はタフなものとなっていますのでイタリアやドイツの感じを想像しておくと良いかもしれません（そこまで行かない？ま、両者の中間ぐらいです）。国際科学史アカデミー叢書 Collections of Studies from the International Academy of History of Science というシリーズに入って、国際学術出版の老舗ブレポルス書店 Brepols, Turnhout (Belgium) から出版されました。ちなみに、日本語ヴァージョンはありません。目指すは、「10年に一冊の重み」に入るような歴史に残る本です。16世紀の生命と物質そして自然観、パラケルスス主義、新プラトン（フィチーノ）主義、キミア（錬金術＝化学）、種子、スピリトゥス（プネウマ）、ロゴイ・スペルマティコイ（種子的理性）、キンタ・エッセンチア（第５精髄）、アリストテレス主義の鉱物学、その辺がキーワードです。
In Beyond Good and Evil, Nietzsche affirms that
"whoever despises himself still respects himself as one who despises."
Quoted late in Chuck Barris's Confessions of a Dangerous Mind, translated for film by George Clooney from the screenplay by the suddenly ubiquitous Charlie Kaufman, the aphorism perfectly captures the duality of self-loathing cum self-adoration that is the paradox of the modern confessional.
Hat man sein warum? des Lebens, so verträgt man sich fast mit jedem wie? - Der Mensch strebt nicht nach Glück; nur der Engländer thut das.
Does man have a reason for being? How does everyone tolerate their life? - Humans do not strive for happiness; only the Englishman does that.
If we have our own why of life, we shall get along with almost any how. Man does not strive for pleasure; only the Englishman does.
