Causality, time, and number are subjectively lived realities and need to be noticed as such. Fundamental to the wide range of living experience, they are also basic to scientific knowing. In this article I examine causality in relation to an article on synchronicity by Harald Atmanspacher and Wolfgang Fach. My examination is neither scientific nor metaphysical, but rather phenomenological, as it is a clarification of form as individual essence of a thing. This non-material form of an individual thing in the widest sense of the word 'thing' was rejected and so lost during modern seventeenth-century science but, renewed now, can help describe synchronicity. A commentary by William Willeford follows.
When Young-Eisendrath finds the concept of Self to consist in four abstract principles, namely, coherence, continuity, agency or efficacy, and affective relational patterns (Young-Eisendrath 1997a, pp. 162-3), she condenses Jung's understanding of Self into an abstract generality. But an abstract generality is nobody in particular. What, then, makes somebody a particular individual? A generality does not create a particularity, nor does it heal. In saying this I was telling how Young-Eisendrath's concept of Self as she presents it in an article is inadequate. I was not referring to her analytical work.With regard to the dreams, Young-Eisendrath does not believe in the presence of a 'wise teacher' who is neither the analyst nor the analysand. She says nothing about the 'double intentionality' I describe at some length in my essay, using Husserl's sense of the phrase. She does not seem to accept -or to find it important -that a mutuality exists in an individual subject, as ground for other relations of mutuality over a lifetime, even as ground for an analytical relation, with both its transference and its countertransference. In so far as she does not accept an intentional Self, she rejects a mutuality that I find to be essential.
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