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Flavio A. Geisshuesler


This article proposes a 7E model of the human mind, which was developed within the cognitive paradigm in religious studies and its primary expression, the Cognitive Science of Religion (CSR). This study draws on the philosophically most sophisticated currents in the cognitive sciences, which have come to define the human mind through a 4E model as embodied, embedded, enactive, and extended. Introducing Catherine Malabou’s concept of “plasticity,” the study not only confirms the insight of the 4E model of the self as a decentered system, but it also recommends two further traits of the self that have been overlooked in the cognitive sciences, namely the negativity of plasticity and the tension between giving and receiving form. Finally, the article matures these philosophical insights to develop a concrete model of the religious mind, equipping it with three further Es, namely emotional, evolved, and exoconscious.

Stanton Marlan


This paper challenges Wolfgang Giegerich’s sometimes sophisticated and at other times sophistic notion of absolute negative interiority. In contrast to his uroboric view of ‘psychology proper’, this author resists the successionist ideas of a post-Jungian, trans-human perspective and asserts the notion of an unassimilable and unsurmountable ‘not’. In this paper, the author revisions the traditional divide between Kant and Hegel, taking the ‘thing-in-itself’ as truly other than existing only for consciousness and arguing against privileging the unity of unity and difference. This paper entertains the alchemical ideas of a residue, a caput mortuum, and an archetypally cumbersome object, a real limit, which remains and unhinges the elevating process of spirit on its path to return to itself in absolute interiority. Rather, it acknowledges an abyss ‘behind the back of consciousness’, a non-reified living unconscious – a dark light, an absolute that is not absolute, but rather a gateway back to the beyond, at the root of imagination, wonder, and transformation.

Action and Performance: Models and Tests

Contributions to the Quantitative Psychology and its Methodology


Edited by Jerzy Brzeziński and Tadeusz Marek

Stephani Stephens


The dead who appeared in Jung's death dreams and visions profoundly influenced Jung's experience and understanding of the unconscious.1 1 Jung's model of the psyche emerged as a result of his confrontation with the unconscious. During this intense time he had numerous encounters with figures of the unconscious; significant among these were the persistent appearances of those he called ‘the dead’. In his own words, ‘The conversations with the dead formed a kind of prelude to what I had to communicate to the world about the unconscious’ (Jung, 1961, p. 217). Since the publication of The Red Book a significant amount of material on the dead has come to light and points to the possibility that when Jung referred to ‘the dead’ in his personal material he was, in fact, referring to the literal dead as a separate category of experience. Such consideration has a bearing on concepts such as active imagination and the transcendent function.