The Soul S Logical Life

Essays on "The Soul’s Logical Life" in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority is the second collection of essays dedicated to the study and application of psychology as the discipline of interiority–a new ‘wave’ within analytical psychology which pushes off from the work of C. G. Jung and James Hillman. Reflecting upon the notion of psychology developed by German psychoanalyst Wolfgang Giegerich, whose Hegelian turn sheds light on the notion of soul, or the objective psyche, and its inner logic and ‘thought’, forms a radical new basis from which to ground a modern psychology with soul. The book explores the theme of "the soul’s logical life" as it displays itself in various modern phenomena, from overwhelming anxiety, cryptocurrency, the dreams of Japanese college students, and contemporary psychoanalysis, to myth, music, social movements, and the question and relevance of truth in psychology and consciousness. The authors, comprising clinical psychologists, teachers, Jungian analysts, and international scholars, aim to reveal and convey the dialectical inner workings and speculative logic of the modern soul. Essays on "The Soul’s Logical Life" in the Work of Wolfgang Giegerich: Psychology as the Discipline of Interiority will be essential reading for depth and clinical psychologists, Jungian psychoanalysts, and academics and students of post-Jungian studies, and for all those interested in what it means to think in the highly sophisticated and technological world of the twenty-first century.

C. G. Jung's psychology was based on an authentic notion of soul, but this notion was only intuitive, implicit, not conceptually worked out. His followers forfeit his heritage, often turning psychology either into pop psychology or into a scientific, clinical enterprise. It is the merit of James Hillman's archetypal psychology to have brought back the question of soul to psychology. But as imaginal psychology it cannot truly overcome psychology's positivistic, personalistic bias that it set out to overcome. Its «Gods» can be shown to be virtual-reality type gods because it avoids the question of Truth. Through what logically is the movement of an «absolute-negative interiorization», alchemically a «fermenting corruption», and mythologically a Dionysian dismemberment, one has to go beyond the imaginal to a notion of soul as logical life, logical movement. Only then can psychology be freed from its positivism and cease being a subdivision of anthropology, and can the notion of soul be logically released from its attachment to the notion of the human being.

This translation of The Science of Logic (also known as 'Greater Logic') includes the revised Book I (1832), Book II (1813) and Book III (1816). Recent research has given us a detailed picture of the process that led Hegel to his final conception of the System and of the place of the Logic within it. We now understand how and why Hegel distanced himself from Schelling, how radical this break with his early mentor was, and to what extent it entailed a return (but with a difference) to Fichte and Kant. In the introduction to the volume, George Di Giovanni presents in synoptic form the results of recent scholarship on the subject, and, while recognizing the fault lines in Hegel's System that allow opposite interpretations, argues that the Logic marks the end of classical metaphysics. The translation is accompanied by a full apparatus of historical and explanatory notes.

The third volume of this invaluable sourcebook covers three main subject areas: the metaphysics of Aristotle's logical works; logic; and the higher metaphysics of Neoplatonism.

An original interpretation of a key concept of Hegel's philosophy with implications for the correct understanding of his entire legacy

"Do not be anxious about anything." When it comes to stress and worry, that's all we really need to say, right? Just repent of your anxiety, and everything will be fine. But emotional life is more complex than this. In The Logic of the Body, Matthew LaPine argues that Protestants must retrieve theological psychology in order to properly understand the emotional life of the human person. With classical and modern resources in tow, LaPine argues that one must not choose between viewing emotions exclusively as either cognitive and volitional on the one hand, or simply a feeling of bodily change on the other. The two "stories" can be reconciled through a robustly theological analysis. In a culture filled with worry and anxiety, The Logic of the Body offers a fresh path within the Reformed tradition.