By Arthur I. Miller
Title note: initially released in 2009, in hardcover as Deciphering the Cosmic quantity: The unusual Friendship of Wolfgang Pauli and Carl Jung
Is there a host on the root of the universe? A primal quantity that every little thing on this planet hinges on?
This query exercised many nice minds of the 20th century, between them the groundbreaking physicist Wolfgang Pauli and the recognized psychoanalyst Carl Jung. Their obsession with the ability of definite numbers—including 137, which describes the atom’s fine-structure consistent and has nice Kabbalistic significance—led them to advance an not going friendship and to embark on a joint mystical quest achieving deep into medieval alchemy, dream interpretation, and the chinese language booklet of adjustments.
137 explores the profound intersection of contemporary technological know-how with the occult, yet peculiarly it's the story of a rare, fruitful friendship among of the best thinkers of our instances.
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Extra resources for 137: Jung, Pauli, and the Pursuit of a Scientific Obsession
Menninger Hospital, had moved to New York from Topeka a year before I arrived, and he left in his wake a very signiﬁcant contribution to American psychoanalysis. Having been trained in Chile from a largely Kleinian perspective, he creatively integrated many aspects of ego psychology with elements of Klein, especially her observations of “primitive” defense mechanisms. These contributions opened the door to new treatment approaches to patients with “borderline personality organization” (Kernberg, 1967), a diagnosis that was formulated by integrating Kleinian object relations theory with Freudian structural concepts.
215, italics added), a term he acknowledges was developed by Abraham (1924). This “working metabolism” is comprised of four steps: (1) The analyst is the object of the [transference] striving; (2) he identiﬁes with the subject, the patient; (3) he becomes this subject himself; (4) he projects the striving, after he has “tasted” it, back onto the patient and so ﬁnds himself in the possession of the inside knowledge of its nature, having thereby acquired the emotional basis for his interpretation.
Smith, personal communication in 2007). Lothane (2006) puts it succinctly: Since defenses appeared somehow to be more real and substantial, while images were dream-like, unreal, merely transference, resistance analysis came to be regarded as the more hard-nosed, cerebral, and scientiﬁc, while content analysis was relegated to the domain of the introspective, artistic, and mystical. (p. 713) Consequently, the mainstream point of view proﬀered by institutes under the umbrella of the American Psychoanalytic Association tended to de-emphasize the notion of unconscious communication as well as the analyzing instrument, and these interactional phenomena were left to lie fallow.
137: Jung, Pauli, and the Pursuit of a Scientific Obsession by Arthur I. Miller