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 bunch on the root of the universe? A primal quantity that every thing on this planet hinges on?
This query exercised many nice minds of the 20 th century, between them the groundbreaking physicist Wolfgang Pauli and the recognized psychoanalyst Carl Jung. Their obsession with the ability of convinced numbers—including 137, which describes the atom’s fine-structure consistent and has nice Kabbalistic significance—led them to boost an not going friendship and to embark on a joint mystical quest achieving deep into medieval alchemy, dream interpretation, and the chinese language publication of alterations.
137 explores the profound intersection of contemporary technological know-how with the occult, yet especially it's the story of a unprecedented, fruitful friendship among of the best thinkers of our occasions.
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Additional info for 137: Jung Pauli and the Pursuit of a Scientific Obsession
Psychoanalysis doesn’t pick a side in this battle but opts instead to reject both explanations. In doing so, it insists that I take responsibility for my affair, which it locates in my desire rather than in my nature or in my culture. The response that psychoanalytic theory gives to the alternatives of nature and culture is akin to Immanuel Kant’s response to what he calls the mathematical antinomies of pure 24 Psychoanalytic Film Theory and The Rules reason. These antinomies involve the opposed claims that the world either does have a beginning in space and time or doesn’t and that there is a simple substance in the world or there isn’t.
Fantasy provides this subject a roadmap toward popularity and gaining the acceptance of the popular crowd. This roadmap tells one to wear particular clothes, speak with certain words, appreciate the proper music, like specific people, and so on. If the subject adheres to this fantasmatic roadmap, popularity seems assured. But the path is not so easy. The solution that fantasy provides to the desire of the Other is only an imaginary solution, and it assumes that the Other has a consistency that it doesn’t have.
In this sense, an external trauma provides a degree of relief, and it inaugurates our being as desiring subjects. The loss of the privileged object is at once the birth of the privileged object. We often hear people talk about the way that psychoanalysis privileges the attachment to the mother’s breast, seeing this attachment as the perfect relationship that we want to return to after having lost it. But the breast only has this status—if it does at all—insofar as it is lost. It is the act of losing this object that gives it a privileged status.
137: Jung Pauli and the Pursuit of a Scientific Obsession by Arthur I. Miller