ABSTRACT: Using excerpts from an autobiographical manuscript (Schavrien, 1993), along with self
p... more ABSTRACT: Using excerpts from an autobiographical manuscript (Schavrien, 1993), along with self psychological theory, the author sorts out both having been shot in the face and having foreseen the incident in precognitive dreams. She uses these experiences to constitute a case history that expands the parameters of self psychology into transpersonal realms. She particularly expands the mirroring dynamic such that, not just a person, but also a community, culture, landscape, or deity can mirror negatively or positively, bringing harm or healing. As a psychotherapist specializing in Post Trauma Stress Disorder (PTSD) who was then stricken with it, she tracks the shattering and reconstitution of self—from spiritual emergency to spiritual emergence.
This inquiry builds on the work of such thinkers as David Abram and Maurice Merleau-
Ponty; like ... more This inquiry builds on the work of such thinkers as David Abram and Maurice Merleau- Ponty; like their work, it addresses the fact that people in the Western developed world, through their acculturations, sacrifice intimacy with the natural world. The article explores one remedial measure: the Yamato Kotoba language of the Japanese. This is a language before the Chinese injection of spoken and written words, one that preserves the earlier words better suited, the authors propose, to expressing the interpenetrating experience of the person with—in this case the Japanese—natural setting. Such an intimacy appears, for instance, in Basho’s Haiku. In the same vein, Japanese Koto Dama deploys the spiritual power that resides in words—as they are both spoken and unspoken. These linguistic phenomena are explored and explained insofar as they preserve, capture, and celebrate human intimacy with nature. In the words of Merleau-Ponty, they re-member humans as “flesh of the world’s flesh.”
A gendered analysis of social and religious values in 5th century BCE illuminates the Athenian
de... more A gendered analysis of social and religious values in 5th century BCE illuminates the Athenian decline from democracy to bully empire, through pursuit of a faux virility. Using a feminist hermeneutics of suspicion, the study contrasts two playwrights bookending the empire: Aeschylus, who elevated the sky pantheon Olympians and demoted both actual Athenian women and the Furies—deities linked to maternal ties and nature, and Sophocles, who granted Oedipus, his maternal incest purified, an apotheosis in the Furies’ grove. The latter work, presented at the Athenian tragic festival some 50 years after the first, advocated restoration of respect for female flesh and deity. This redemptive narrative placed the life of Athens— democracy and empire—in the wider context of Nature. Present-day parallels are drawn.
Cymbeline reflected Shakespeare’s late-in-life aspirations for a world redeemed. Those in
baroque... more Cymbeline reflected Shakespeare’s late-in-life aspirations for a world redeemed. Those in baroque England, past the first burgeoning of Renaissance vision, were nevertheless making a literal New World abroad. Likewise, Shakespeare arrived at a vision both post-innocent and post-tragic. As they compared to tragic heroes, he down-sized the late play characters; still, he granted them a gentler end. Late characters and worlds suffered centrifugal pressures; yet, ultimately, centripetal forces, internal and external, brought selves and worlds together. Relevant to today’s disassembled world, the study tracks Shakespeare’s approach to unification: He rebalanced gender, internal and external; he placed an emphasis on feminine and pastoral virtues, crucial for navigating a seemingly chaotic but beneficent cosmos. In addition, his vision in Cymbeline was mystical, relying on acute and shifting contextual awareness, and the power of a vivid particular to transport beyond the rational.
Western psychoanalytic theory has at its center an analysis of
the passions of Oedipus, his lust ... more Western psychoanalytic theory has at its center an analysis of the passions of Oedipus, his lust for his mother and his murderous rivalry with his father. But it offers no discussion of his healing. I propose first to return to Freud's source, Oedipus the King, by the 5th century Greek playwright, Sophocles, and offer a new perspective on the King's ills. This will be a Self-inRelation view of him drawn from Kohut's Self Psychology and from Object Relations Theory. Then I will examine Oedipus at Colonus,written about a weathered Oedipus on the last day of his life, by a 90 year-old Sophocles. It is only through the revised understanding of what ailed Oedipus that the steps in his healing can be discerned.
This paper explores postmodern and Shakespearean-baroque parallels in asking, “Can we
make a New ... more This paper explores postmodern and Shakespearean-baroque parallels in asking, “Can we make a New World?” In Shakespeare’s case, paradigm shift was occurring willy-nilly—a New World hoving into view, geographically, socio-politically, spiritually, and through a science that shifted views of earth and heaven. This inquiry into The Winter’s Tale, in search of a new coherence then and now, discovers that Shakespeare envisioned a rebalancing of hypermasculine internal and external life by way of the Feminine, both youthful and mature. Portraying the tragic ruler at the center of his tale as part puer and part jealous tyrant, Shakespeare established what is almost a case history, one that serves to type the Masculine that lacks balance. He viewed the Feminine in vividly drawn characters, but also as archetypes; as to the youthful and mature Feminine, he matched these respectively—although not exclusively— with virtues of fertile natural renewal and compassionate advocacy of social justice.
ABSTRACT: ‘‘Can we make a New World?’’ Shakespeare’s late vision in the The Tempest seconds
trans... more ABSTRACT: ‘‘Can we make a New World?’’ Shakespeare’s late vision in the The Tempest seconds transpersonal efforts to flesh out a more expansive and consequently more redemptive understanding of our human being and context. The present inquiry calls for a holism that is Full Spectrum, from good to bad, and all-quadrant, one that provides an expansion of gender comprehension and of lifespan stretch, while offering an explicit analysis of metaphysical context. In pursuing, through Jacobean colonizing, a New World back then, and in pursuing a paradigm shift today, one encounters parallel obstacles. Shakespeare’s vision depicts a rebalancing of hypermasculine internal and external life by way of the young and the mature Feminine. Outcome: a greater ability to draw together the concordia discors of a New World, a vision best realized by gender-balanced sensibility.
Book Review of Art, Culture and International Development:
Humanizing Social Transformation
by Jo... more Book Review of Art, Culture and International Development: Humanizing Social Transformation by John Clammer
ABSTRACT: Using excerpts from an autobiographical manuscript (Schavrien, 1993), along with self
p... more ABSTRACT: Using excerpts from an autobiographical manuscript (Schavrien, 1993), along with self psychological theory, the author sorts out both having been shot in the face and having foreseen the incident in precognitive dreams. She uses these experiences to constitute a case history that expands the parameters of self psychology into transpersonal realms. She particularly expands the mirroring dynamic such that, not just a person, but also a community, culture, landscape, or deity can mirror negatively or positively, bringing harm or healing. As a psychotherapist specializing in Post Trauma Stress Disorder (PTSD) who was then stricken with it, she tracks the shattering and reconstitution of self—from spiritual emergency to spiritual emergence.
This inquiry builds on the work of such thinkers as David Abram and Maurice Merleau-
Ponty; like ... more This inquiry builds on the work of such thinkers as David Abram and Maurice Merleau- Ponty; like their work, it addresses the fact that people in the Western developed world, through their acculturations, sacrifice intimacy with the natural world. The article explores one remedial measure: the Yamato Kotoba language of the Japanese. This is a language before the Chinese injection of spoken and written words, one that preserves the earlier words better suited, the authors propose, to expressing the interpenetrating experience of the person with—in this case the Japanese—natural setting. Such an intimacy appears, for instance, in Basho’s Haiku. In the same vein, Japanese Koto Dama deploys the spiritual power that resides in words—as they are both spoken and unspoken. These linguistic phenomena are explored and explained insofar as they preserve, capture, and celebrate human intimacy with nature. In the words of Merleau-Ponty, they re-member humans as “flesh of the world’s flesh.”
A gendered analysis of social and religious values in 5th century BCE illuminates the Athenian
de... more A gendered analysis of social and religious values in 5th century BCE illuminates the Athenian decline from democracy to bully empire, through pursuit of a faux virility. Using a feminist hermeneutics of suspicion, the study contrasts two playwrights bookending the empire: Aeschylus, who elevated the sky pantheon Olympians and demoted both actual Athenian women and the Furies—deities linked to maternal ties and nature, and Sophocles, who granted Oedipus, his maternal incest purified, an apotheosis in the Furies’ grove. The latter work, presented at the Athenian tragic festival some 50 years after the first, advocated restoration of respect for female flesh and deity. This redemptive narrative placed the life of Athens— democracy and empire—in the wider context of Nature. Present-day parallels are drawn.
Cymbeline reflected Shakespeare’s late-in-life aspirations for a world redeemed. Those in
baroque... more Cymbeline reflected Shakespeare’s late-in-life aspirations for a world redeemed. Those in baroque England, past the first burgeoning of Renaissance vision, were nevertheless making a literal New World abroad. Likewise, Shakespeare arrived at a vision both post-innocent and post-tragic. As they compared to tragic heroes, he down-sized the late play characters; still, he granted them a gentler end. Late characters and worlds suffered centrifugal pressures; yet, ultimately, centripetal forces, internal and external, brought selves and worlds together. Relevant to today’s disassembled world, the study tracks Shakespeare’s approach to unification: He rebalanced gender, internal and external; he placed an emphasis on feminine and pastoral virtues, crucial for navigating a seemingly chaotic but beneficent cosmos. In addition, his vision in Cymbeline was mystical, relying on acute and shifting contextual awareness, and the power of a vivid particular to transport beyond the rational.
Western psychoanalytic theory has at its center an analysis of
the passions of Oedipus, his lust ... more Western psychoanalytic theory has at its center an analysis of the passions of Oedipus, his lust for his mother and his murderous rivalry with his father. But it offers no discussion of his healing. I propose first to return to Freud's source, Oedipus the King, by the 5th century Greek playwright, Sophocles, and offer a new perspective on the King's ills. This will be a Self-inRelation view of him drawn from Kohut's Self Psychology and from Object Relations Theory. Then I will examine Oedipus at Colonus,written about a weathered Oedipus on the last day of his life, by a 90 year-old Sophocles. It is only through the revised understanding of what ailed Oedipus that the steps in his healing can be discerned.
This paper explores postmodern and Shakespearean-baroque parallels in asking, “Can we
make a New ... more This paper explores postmodern and Shakespearean-baroque parallels in asking, “Can we make a New World?” In Shakespeare’s case, paradigm shift was occurring willy-nilly—a New World hoving into view, geographically, socio-politically, spiritually, and through a science that shifted views of earth and heaven. This inquiry into The Winter’s Tale, in search of a new coherence then and now, discovers that Shakespeare envisioned a rebalancing of hypermasculine internal and external life by way of the Feminine, both youthful and mature. Portraying the tragic ruler at the center of his tale as part puer and part jealous tyrant, Shakespeare established what is almost a case history, one that serves to type the Masculine that lacks balance. He viewed the Feminine in vividly drawn characters, but also as archetypes; as to the youthful and mature Feminine, he matched these respectively—although not exclusively— with virtues of fertile natural renewal and compassionate advocacy of social justice.
ABSTRACT: ‘‘Can we make a New World?’’ Shakespeare’s late vision in the The Tempest seconds
trans... more ABSTRACT: ‘‘Can we make a New World?’’ Shakespeare’s late vision in the The Tempest seconds transpersonal efforts to flesh out a more expansive and consequently more redemptive understanding of our human being and context. The present inquiry calls for a holism that is Full Spectrum, from good to bad, and all-quadrant, one that provides an expansion of gender comprehension and of lifespan stretch, while offering an explicit analysis of metaphysical context. In pursuing, through Jacobean colonizing, a New World back then, and in pursuing a paradigm shift today, one encounters parallel obstacles. Shakespeare’s vision depicts a rebalancing of hypermasculine internal and external life by way of the young and the mature Feminine. Outcome: a greater ability to draw together the concordia discors of a New World, a vision best realized by gender-balanced sensibility.
Book Review of Art, Culture and International Development:
Humanizing Social Transformation
by Jo... more Book Review of Art, Culture and International Development: Humanizing Social Transformation by John Clammer
Uploads
Papers by Judy Schavrien
psychological theory, the author sorts out both having been shot in the face and having foreseen
the incident in precognitive dreams. She uses these experiences to constitute a case history that
expands the parameters of self psychology into transpersonal realms. She particularly expands the
mirroring dynamic such that, not just a person, but also a community, culture, landscape, or deity
can mirror negatively or positively, bringing harm or healing. As a psychotherapist specializing in
Post Trauma Stress Disorder (PTSD) who was then stricken with it, she tracks the shattering and
reconstitution of self—from spiritual emergency to spiritual emergence.
Ponty; like their work, it addresses the fact that people in the Western developed world,
through their acculturations, sacrifice intimacy with the natural world. The article explores
one remedial measure: the Yamato Kotoba language of the Japanese. This is a language
before the Chinese injection of spoken and written words, one that preserves the earlier
words better suited, the authors propose, to expressing the interpenetrating experience of
the person with—in this case the Japanese—natural setting. Such an intimacy appears, for
instance, in Basho’s Haiku. In the same vein, Japanese Koto Dama deploys the spiritual power
that resides in words—as they are both spoken and unspoken. These linguistic phenomena
are explored and explained insofar as they preserve, capture, and celebrate human intimacy
with nature. In the words of Merleau-Ponty, they re-member humans as “flesh of the world’s
flesh.”
decline from democracy to bully empire, through pursuit of a faux virility. Using a feminist
hermeneutics of suspicion, the study contrasts two playwrights bookending the empire:
Aeschylus, who elevated the sky pantheon Olympians and demoted both actual Athenian
women and the Furies—deities linked to maternal ties and nature, and Sophocles, who granted
Oedipus, his maternal incest purified, an apotheosis in the Furies’ grove. The latter work,
presented at the Athenian tragic festival some 50 years after the first, advocated restoration
of respect for female flesh and deity. This redemptive narrative placed the life of Athens—
democracy and empire—in the wider context of Nature. Present-day parallels are drawn.
baroque England, past the first burgeoning of Renaissance vision, were nevertheless making
a literal New World abroad. Likewise, Shakespeare arrived at a vision both post-innocent
and post-tragic. As they compared to tragic heroes, he down-sized the late play characters;
still, he granted them a gentler end. Late characters and worlds suffered centrifugal
pressures; yet, ultimately, centripetal forces, internal and external, brought selves and worlds
together. Relevant to today’s disassembled world, the study tracks Shakespeare’s approach to
unification: He rebalanced gender, internal and external; he placed an emphasis on feminine
and pastoral virtues, crucial for navigating a seemingly chaotic but beneficent cosmos. In
addition, his vision in Cymbeline was mystical, relying on acute and shifting contextual
awareness, and the power of a vivid particular to transport beyond the rational.
the passions of Oedipus, his lust for his mother and his
murderous rivalry with his father. But it offers no discussion of
his healing. I propose first to return to Freud's source, Oedipus
the King, by the 5th century Greek playwright, Sophocles, and
offer a new perspective on the King's ills. This will be a Self-inRelation
view of him drawn from Kohut's Self Psychology and
from Object Relations Theory. Then I will examine Oedipus at
Colonus,written about a weathered Oedipus on the last day of
his life, by a 90 year-old Sophocles. It is only through the
revised understanding of what ailed Oedipus that the steps in
his healing can be discerned.
make a New World?” In Shakespeare’s case, paradigm shift was occurring willy-nilly—a New
World hoving into view, geographically, socio-politically, spiritually, and through a science
that shifted views of earth and heaven. This inquiry into The Winter’s Tale, in search of a
new coherence then and now, discovers that Shakespeare envisioned a rebalancing of hypermasculine
internal and external life by way of the Feminine, both youthful and mature.
Portraying the tragic ruler at the center of his tale as part puer and part jealous tyrant, Shakespeare
established what is almost a case history, one that serves to type the Masculine that
lacks balance. He viewed the Feminine in vividly drawn characters, but also as archetypes; as
to the youthful and mature Feminine, he matched these respectively—although not exclusively—
with virtues of fertile natural renewal and compassionate advocacy of social justice.
transpersonal efforts to flesh out a more expansive and consequently more redemptive
understanding of our human being and context. The present inquiry calls for a holism that is
Full Spectrum, from good to bad, and all-quadrant, one that provides an expansion of gender
comprehension and of lifespan stretch, while offering an explicit analysis of metaphysical context.
In pursuing, through Jacobean colonizing, a New World back then, and in pursuing a paradigm
shift today, one encounters parallel obstacles. Shakespeare’s vision depicts a rebalancing of
hypermasculine internal and external life by way of the young and the mature Feminine. Outcome:
a greater ability to draw together the concordia discors of a New World, a vision best realized by
gender-balanced sensibility.
Humanizing Social Transformation
by John Clammer
Drafts by Judy Schavrien
psychological theory, the author sorts out both having been shot in the face and having foreseen
the incident in precognitive dreams. She uses these experiences to constitute a case history that
expands the parameters of self psychology into transpersonal realms. She particularly expands the
mirroring dynamic such that, not just a person, but also a community, culture, landscape, or deity
can mirror negatively or positively, bringing harm or healing. As a psychotherapist specializing in
Post Trauma Stress Disorder (PTSD) who was then stricken with it, she tracks the shattering and
reconstitution of self—from spiritual emergency to spiritual emergence.
Ponty; like their work, it addresses the fact that people in the Western developed world,
through their acculturations, sacrifice intimacy with the natural world. The article explores
one remedial measure: the Yamato Kotoba language of the Japanese. This is a language
before the Chinese injection of spoken and written words, one that preserves the earlier
words better suited, the authors propose, to expressing the interpenetrating experience of
the person with—in this case the Japanese—natural setting. Such an intimacy appears, for
instance, in Basho’s Haiku. In the same vein, Japanese Koto Dama deploys the spiritual power
that resides in words—as they are both spoken and unspoken. These linguistic phenomena
are explored and explained insofar as they preserve, capture, and celebrate human intimacy
with nature. In the words of Merleau-Ponty, they re-member humans as “flesh of the world’s
flesh.”
decline from democracy to bully empire, through pursuit of a faux virility. Using a feminist
hermeneutics of suspicion, the study contrasts two playwrights bookending the empire:
Aeschylus, who elevated the sky pantheon Olympians and demoted both actual Athenian
women and the Furies—deities linked to maternal ties and nature, and Sophocles, who granted
Oedipus, his maternal incest purified, an apotheosis in the Furies’ grove. The latter work,
presented at the Athenian tragic festival some 50 years after the first, advocated restoration
of respect for female flesh and deity. This redemptive narrative placed the life of Athens—
democracy and empire—in the wider context of Nature. Present-day parallels are drawn.
baroque England, past the first burgeoning of Renaissance vision, were nevertheless making
a literal New World abroad. Likewise, Shakespeare arrived at a vision both post-innocent
and post-tragic. As they compared to tragic heroes, he down-sized the late play characters;
still, he granted them a gentler end. Late characters and worlds suffered centrifugal
pressures; yet, ultimately, centripetal forces, internal and external, brought selves and worlds
together. Relevant to today’s disassembled world, the study tracks Shakespeare’s approach to
unification: He rebalanced gender, internal and external; he placed an emphasis on feminine
and pastoral virtues, crucial for navigating a seemingly chaotic but beneficent cosmos. In
addition, his vision in Cymbeline was mystical, relying on acute and shifting contextual
awareness, and the power of a vivid particular to transport beyond the rational.
the passions of Oedipus, his lust for his mother and his
murderous rivalry with his father. But it offers no discussion of
his healing. I propose first to return to Freud's source, Oedipus
the King, by the 5th century Greek playwright, Sophocles, and
offer a new perspective on the King's ills. This will be a Self-inRelation
view of him drawn from Kohut's Self Psychology and
from Object Relations Theory. Then I will examine Oedipus at
Colonus,written about a weathered Oedipus on the last day of
his life, by a 90 year-old Sophocles. It is only through the
revised understanding of what ailed Oedipus that the steps in
his healing can be discerned.
make a New World?” In Shakespeare’s case, paradigm shift was occurring willy-nilly—a New
World hoving into view, geographically, socio-politically, spiritually, and through a science
that shifted views of earth and heaven. This inquiry into The Winter’s Tale, in search of a
new coherence then and now, discovers that Shakespeare envisioned a rebalancing of hypermasculine
internal and external life by way of the Feminine, both youthful and mature.
Portraying the tragic ruler at the center of his tale as part puer and part jealous tyrant, Shakespeare
established what is almost a case history, one that serves to type the Masculine that
lacks balance. He viewed the Feminine in vividly drawn characters, but also as archetypes; as
to the youthful and mature Feminine, he matched these respectively—although not exclusively—
with virtues of fertile natural renewal and compassionate advocacy of social justice.
transpersonal efforts to flesh out a more expansive and consequently more redemptive
understanding of our human being and context. The present inquiry calls for a holism that is
Full Spectrum, from good to bad, and all-quadrant, one that provides an expansion of gender
comprehension and of lifespan stretch, while offering an explicit analysis of metaphysical context.
In pursuing, through Jacobean colonizing, a New World back then, and in pursuing a paradigm
shift today, one encounters parallel obstacles. Shakespeare’s vision depicts a rebalancing of
hypermasculine internal and external life by way of the young and the mature Feminine. Outcome:
a greater ability to draw together the concordia discors of a New World, a vision best realized by
gender-balanced sensibility.
Humanizing Social Transformation
by John Clammer