A study of Modernist utopias of the mind. This book examines the psychodynamic writings of Otto Gross, C G Jung, Wilhelm Reich and Erich Fromm. It argues, utopianism became increasingly important to the fundamental ambitions of all four thinkers, and places the 'utopian impulse' with the historical context of the early twentieth century.

In an age when the nature of reality is complicated daily by advances in bioengineering, cloning, and artificial intelligence, it is easy to forget that the ever-evolving boundary between nature and technology has long been a source of ethical and scientific concern: modern anxieties about the possibility of artificial life and the dangers of tinkering with nature more generally were shared by opponents of alchemy long before genetic science delivered us a cloned sheep named Dolly. In Promethean Ambitions, William R. Newman ambitiously uses alchemy to investigate the thinning boundary between the natural and the artificial. Focusing primarily on the period between 1200 and 1700, Newman examines the labors of pioneering alchemists and the impassioned—and often negative—responses to their efforts. By the thirteenth century, Newman argues, alchemy had become a benchmark for determining the abilities of both men and demons, representing the epitome of creative power in the natural world. Newman frames the art-nature debate by contrasting the supposed transmutational power of alchemy with the merely representational abilities of the pictorial and plastic arts—a dispute which found artists such as Leonardo da Vinci and Bernard Palissy attacking alchemy as an irreligious fraud. The later assertion by the Paracelsian school that one could make an artificial human being—the homunculus—led to further disparagement of alchemy, but as Newman shows, the immense power over nature promised by the field contributed directly to the technological apologetics of Francis Bacon and his followers. By the mid-seventeenth century, the famous "father of modern chemistry," Robert Boyle, was employing the arguments of medieval alchemists to support the identity of naturally occurring substances with those manufactured by "chymical" means. In using history to highlight the art-nature debate, Newman here shows that alchemy was not an unformed and capricious precursor to chemistry; it was an art founded on coherent philosophical and empirical principles, with vocal supporters and even louder critics, that attracted individuals of first-rate intellect. The historical relationship that Newman charts between human creation and nature has innumerable implications today, and he ably links contemporary issues to alchemical debates on the natural versus the artificial.

Alchemy, the Noble Art, conjures up scenes of mysterious, dimly lit laboratories populated with bearded old men stirring cauldrons. Though the history of alchemy is intricately linked to the history of chemistry, alchemy has nonetheless often been dismissed as the realm of myth and magic, or fraud and pseudoscience. And while its themes and ideas persist in some expected and unexpected places, from the Philosopher's (or Sorcerer's) Stone of Harry Potter to the self-help mantra of transformation, there has not been a serious, accessible, and up-to-date look at the complete history and influence of alchemy until now.

Alchemical practices have been reborn in our contemporary world under the rubric of Jungianism, transpersonal psychology, or depth psychology. But in Alchemical Psychology, Thom F. Cavalli, Ph.D., takes us directly to the source—and on a wonderful adventure into the true nature of our hearts and minds. In a book that sparkles with verve, life, and practicality, Dr. Cavalli explains how alchemy was one of humankind’s earliest efforts to transform the nature of consciousness. What little-known or underground arts did alchemists practice in pursuit of self-transformation—and how can they enrich us today? Using the same practices that he employs with patients, Dr. Cavalli offers readers a plethora of personal exercises that, among other things, enables them to “type” themselves according to ancient alchemical identifiers of nature and personality. He then provides practices that can help free them from the grip of familiar problems and foster true personal growth. Beautifully illustrated with medieval prints from the alchemical tradition, Alchemical Psychology gives readers both a richer understanding of their own natures and of the traditions on which many of our modern therapies are based.

This powerful book provides the first comprehensive overview of the intellectual roots of the worldwide environmental movement - from ancient religions and philosophies to modern science and ethics - and synthesizes them into a new philosophy of nature in which to ground our moral values and social action. It traces the origins and evolution of the dominant worldview that has built our industrial, technocratic, man-centered civilization, and brought us to the current ecological crisis. At the same time, it uncovers an alternative cultural tradition in the world's different religions and philosophies and describes how these ideas are now surfacing and coalescing to form an ecological sensibility and a new vision of nature which recognizes the inter-relatedness of all living things. Finally, this book integrates these varied traditions with modern physics and the science of ecology into a larger philosophical whole that provides the environmental movement with a comprehensive vision of an organic and sustainable society in harmony with nature. As ecological disasters continue to threaten our planet, becoming worse with every passing moment of indifference, it has become clear that we must take action. We must change our relationship with nature, and return to the days when our lives were intimately connected to and dependent upon the natural world. Nature's Web lays the foundations for that change by explaining where our complex ideas about nature come from, why they are wrong, and what we can do to change them.

The literary influence of alchemy and hermeticism in the work of most medieval and early modern authors has been overlooked. Stanton Linden now provides the first comprehensive examination of this influence on English literature from the late Middle Ages through the sixteenth and seventeenth centuries. Drawing extensively on alchemical allusions as well as on the practical and theoretical background of the art and its pictorial tradition, Linden demonstrates the pervasiveness of interest in alchemy during this three-hundred-year period. Most writers—including Langland, Gower, Barclay, Eramus, Sidney, Greene, Lyly, and Shakespeare—were familiar with alchemy, and references to it appear in a wide range of genres. Yet the purposes it served in literature from Chaucer through Jonson were narrowly satirical. In literature of the seventeenth century, especially in the poetry of Donne, Herbert, Vaughan, and Milton, the functions of alchemy changed. Focusing on Bacon, Donne, Herbert, Vaughan, and Milton—in addition to Jonson and Butler—Linden demonstrates the emergence of new attitudes and innovative themes, motifs, images, and ideas. The use of alchemy to suggest spiritual growth and change, purification, regeneration, and millenarian ideas reflected important new emphases in alchemical, medical, and occultist writing. This new tradition did not continue, however, and Butler's return to satire was contextualized in the antagonism of the Royal Society and religious Latitudinarians to philosophical enthusiasm and the occult. Butler, like Shadwell and Swift, expanded the range of satirical victims to include experimental scientists as well as occult charlatans. The literary uses of alchemy thus reveal the changing intellectual milieus of three centuries.

Illuminating selections from Jung’s writings on alchemy and the transformation of the human spirit The ancient practice of alchemy, which thrived in Europe until the seventeenth century, dealt with the phenomenon of transformation—not only of ore into gold but also of the self into Other. Through their work in the material realm, alchemists discovered personal rebirth as well as a linking between outer and inner dimensions. C. G. Jung first turned to alchemy for personal illumination in coping with trauma brought on by his break with Freud. Alchemical symbolism eventually suggested to Jung that there was a process in the unconscious, one that had a goal beyond discharging tension and hiding pain. In this book, Nathan Schwartz-Salant brings together key selections of Jung’s writings on the subject. These writings expose us to Jung’s fascinating reflections on the symbols of alchemy—such as the three-headed Mercurial dragon, hermaphrodites, and lions devouring the sun—and brings us closer to the spirit of his approach to the unconscious, closer than his purely scientific concepts often allow.

What did it mean to believe in alchemy in early modern England? In this book, Bruce Janacek considers alchemical beliefs in the context of the writings of Thomas Tymme, Robert Fludd, Francis Bacon, Sir Kenelm Digby, and Elias Ashmole. Rather than examine alchemy from a scientific or medical perspective, Janacek presents it as integrated into the broader political, philosophical, and religious upheavals of the first half of the seventeenth century, arguing that the interest of these elite figures in alchemy was part of an understanding that supported their national—and in some cases royalist—loyalty and theological orthodoxy. Janacek investigates how and why individuals who supported or were actually placed at the traditional center of power in England’s church and state believed in the relevance of alchemy at a time when their society, their government, their careers, and, in some cases, their very lives were at stake.

In this book experts in the environment, theology and science argue that the challenge posed to society by biotechnology lies not only in terms of risk/benefit analysis of individual genetic technologies and interventions, but also has implications for the way we think about human identity and our relationship to the natural world. Such a profound--they would suggest religious--challenge requires a response that is genuinely interdisciplinary in nature, a conversation that draws as much on expertise in theology and philosophy as on the natural sciences and risk assessment techniques. They argue that an adequate response must also be sociologically informed in at least two ways. First it must draw on contemporary sociological insights about contemporary cultural change, the complex role of expert knowledge in modern complex society and the specific social dynamics of contemporary technological risks. Secondly, it must endeavour to pay sensitive attention to the voice of the lay public in the current controversy over the new genetics. This book attempts to realise such an aim, as a contribution not just to academic scholarship, but also to the public debate about biotechnology and its regulation. Thus the collection includes contributions from scholars in a range of intellectual domains (indeed, many of the chapters themselves draw on more than one discipline in new and challenging ways). The book invites the reader to enter into this conversation in a creative way and come to appreciate more fully the many-sided nature of the debate.