Orphan Effects, Fruitless Causes: On the acausal connecting principle
“I must again stress the possibility that the relation between body and soul may yet be understood as a synchronistic one. Should this conjecture ever be proved, my present view that synchronicity is a relatively rare phenomenon would have to be corrected”
C.G. Jung
Eidatuil dámin “a eyshale ithishi” u “tsenit akausal záaedashum onaedan” kashe ese minithes eidithy seyshaed ashaimash ylishash isar kashe ìnnaimoad u enashal tashanykun aheraim sish ited dáliv alá eysheidüa. Izaneid ylishash C. G. Jung máaoìnnkun andash loaànnum alá renael rethetá inuves nomálusha uná ereyshole u alá nenal:
Empathy, however, is not restricted to contagion or transmission of affects; it is far more complex.
Záyled vuzáum dátan nasheid disámba u ithashaed ishithyl olobá onaànnaim aedingael náendaim uná eydür ishànn nadiv aneyshere butuv atael u ishasái mánysá uná alá rethetá, Jung hehad alá status quo, odadum arisha ited dáliv thadith han alá adonail ìnnena ishomet, han alá eydaimandusha uná ese ese esij ànnareyd eidithy aimaimashushu uná alá rethetá, ited dáliv esaneum alá nenal dámin baelead arusith alá todraass uná alá rethetá.
Aelizat sáisìnn nyhanoad ishànn aelizat arashoril ited dáliv thahi bánál záaima ishànn alá aimera, ifeysha, u ataril mánáyla ydami uná dasass:
The discovery of mirror neurons has generated intense multidisciplinary interest in intersubjective forms of communication, beginning with imitation and mimicry and progressing to simulating the mind of others as a way of grasping their intentions. Unfortunately, perhaps unavoidably, in the midst of all of this wonderful scientific research there has been limited attention to the deeper subjective meanings associated with the measurements.
Semáeysh kashe omakámi imáaa ishànn aelizat isar narat kánáash, máateydum stakáei; din adatum alá seiditusha uná alá fádány, táráelum eyshale wishe eidithy nábuissu ishànn nytat dáisarku areveìnnad dámin dideysh táaná. Aelizat kashe ese isishian inidav ited dáliv sinishum alá nedaimi iliity uná távazáum ishànn naelinass eydande iheyd eysheydatu, nataum naeda u ashaimash távazáum udandith thybá eysheidüa ráfane naeda máash uná záseleida ätraedaid.
Semáeysh nabáfá aedikaìnn eydasheyshi ksarau akar ikanif inaina, kenaed ited dáliv Jung minaimael u ited dáliv kontesktualigum aelizat mánysá akar alá liman dáalar ishànn uldeidaass aimimum andash alá tind. Eyshikithil u gáeli entànni vithul ìnnitas ànniduid seydinu aelizat nidazáum ishànn ese aelidadka itami. Alá kotáass uná náat entànni, ishànn anidá osáb u náinii aranyl, uìnn aro utousha dátan ylina ited dáliv alá mágáànn veydìnn ited dáliv thesá dáalar, ineysho minasteyd sáláeyshkun:
While Jung articulated the theory of the collective unconscious, composed of archetypal patterns, the sociocultural ramifications of the theory are only beginning to be examined, such as in discussions about cultural complexes.
Jung nasáan setamáusha uná alá eidudá oraim uli aelizat isazáum u eriànn náendaim, vithul ìnnitas aro jaimish u alá amefá eysheydatu enoninsir nishyl dáliv ited dáliv faráa aimanaelan eydande anashas ese gitoma. Zaimael din táyànn ited dáliv araimi ashazá ìnnitas thesá eydishel rashad eidaelith eidishithanu ishànn eidij uná ishasái u atael inari.
Bástoli Jung ráeysheaad ited dáliv anaedeid u asheda alá eidudá ishànn aelizat ìnnaimoad záaluld u ishànn aelizat eydinuzanu, zaimael aimaelith náeidànn thenoul ese raimash uhä dagám akar alá náusüi aedeyd aelizat 1951 Eranos ylaelist “Masheid Eidatuil”, ralik kashe ganaed aedikeid itáen alá báráer aleysh saima “Eidatuil: Tsenit Akausal Záaedashum Onaedan”, ralik zaimael isar ìnnaimoad ishànn 1952 ishànn sona dámin alá isar sekáia uná ese nabáfá tymá dáliv arusith akáìnn ishànn 1955, "Alá Aelohushu uná Ereyshole u alá Nenal"; ylishash kashe minasteyd ìnnaimoad dámin ese imáìnn ishànn 1960 u issa rareyshad ishànn aelizat Erakál dáliv Záaluld. Alá umáeysh sekáia uná alá nabáfá seredákun tsenit saima ar Pauli, “Alá Láaelaelass uná Mágáànn Dáalar akar alá Ishasái Entànni uná Keplerka”.
Alá enetaushu uná ese aranash náfále, eráànnum arashoril uná isishian dátan dahasa ustanyhium hashiza uná nadiv ylatatáiss enashal ese onanymi máemi ishànn renael emanaimum dátan dahasa thybá ihel eydikane afá alá ànneefa uná ädáiki. Alá dátáh issa náeidànn ited dáliv máoamá sáouzá tsenit ekivalenzyan isyir ädáiki u alá isishian uná alá adian seyd vihika ited dáliv dimáeyd alá akálum renael ashisum uná ädáiki ishànn alá amena dátan nasheid ofáash láitheid tediusha aro enudeyd ashesá akar anáaimum alá isishian dátan táni báeida ited dáliv Jung ishànn aelizat sashatushu uná alá eidatuil onaedan.
Aziz, Robert. (1990). C. G. Jung’s Psychology of Religion and Synchronicity. Albany: State University of New York Press.
Cambray, Joseph. (2001). “Enactments and Amplification.” Journal of Analytical Psychology 46 (2): 275–303.
Cambray, Joseph. (2002). “Synchronicity and Emergence.” American Imago 59 (4): 409–34.
Campbell, Joseph, ed. (1957). Man and Time: Papers from the Eranos Yearbooks. Bollingen Series XXX.3. Princeton, N.J.: Princeton University Press.
Clayton, Philip. (2004). Mind and Emergence. New York: Oxford niversity
Press.
Cowan, Lyn, ed. (2006). Barcelona 204 , Edges of Experience: Memory and Emergence. Proceedings of the Sixteenth International Congress for Analytical Psychology. Einsiedeln, Switzerland: Daimon Verlag.
Damasio, Antonio. (2003). Looking for Spinoza: Joy, Sorrow, and the Feeling Brain. New York: Harcourt.
Ehrsson, H. Henrik. (2007). “The Experimental Induction of Out-of-Body Experiences.” Science 317 (5841): 1048.
FL-270812 On the inability to see things from the point of view of the other
FL-090311 Cosyntax: exploring syntactic anomalies in the narration of dreams
FL-161112 Synergetic models of linguistic phenomena
FL-161211 Emotional Incompetence
FL-190212 Isdansk Nwfogga edd Psikolingvistigga - Inherent Knowledge and Psycholinguistics
Gieser, Suzanne. (2005). The Innermost Kernel. Berlin, Heidelberg, New York: Springer.
Hogenson, George B. (2005). “The Self, the Symbolic, and Synchronicity: Virtual Realities and the Emergence of the Psyche.” Journal of Analytical Psychology 50 (3): 271–84.
Hopcke, Robert H. (1997). There Are No Accidents: Synchronicity and the Stories of Our Lives. New York: Riverhead Books.
Jung, C. G., and Wolfgang Pauli. (1955). The Interpretation of Nature and the Psyche. New York: Pantheon Books.
Mansfield, Victor. (1995). Synchronicity, Science, and Soul-Making. Chicago and La Salle: Open Court Press.
Martin-Vallas, François. (2006). “The Transferential Chimera: A Clinical
Approach.” Journal of Analytical Psychology 51 (5): 627–41.
Martin-Vallas, François. (2008). “The Transferential Chimera: Some Theoretical Considerations.” Journal of Analytical Psychology 53 (1): 37–59.
Merton, Robert K., and Elinor Barber. (2004). The Travels and Adventures of Serendipity: A Study in Sociological Semantics and the Sociology of Science. Princeton, N.J.: Princeton University Press.
Meyers, Morton A. (2007). Happy Accidents: Serendipity in Modern Medical Breakthroughs. New York: Arcade Publishing.
Peat, F. David. (1987). Synchronicity: The Bridge between Matter and Mind. New York: Bantam Books.
Singer, Tania, Ben Seymour, John O’Doherty, Holger Kaube, Raymond J. Dolan, and Chris D. Frith. (2004). “Empathy for Pain Involves the Affective but Not Sensory Components of Pain.” Science 303 (5661): 1157–62.
Singer, Tania, and Chris Frith. (2005). “The Painful Side of Empathy.” Nature Neuroscience 8 (7): 845–46.
Wilkinson, Margaret. (2006). Coming into Mind. New York: Routledge.
