Review by: Sean M. Kelly The San Francisco Jung Institute Library Journal, Vol. 11, No. 4 (Winter 1993), pp. 33-44 Published by: University of California Press on behalf of The C.G. Jung Institute of San Francisco Stable URL: http://www.jstor.org/stable/10.1525/jung.1.1993.11.4.33 . Accessed: 19/12/2012 10:40 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. . University of California Press and The C.G. Jung Institute of San Francisco are collaborating with JSTOR to digitize, preserve and extend access to The San Francisco Jung Institute Library Journal. http://www.jstor.org This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions The Rebirth of Wisdom Richard Tarnas. The Passion of the Western Mind. New York, Harmony Books, 1991. New York, Ballantine Books, 1993 (paper). Reviewed by Sean M. Kelly I. INTRODUCTION "The owl of Minerva," writes Hegel, "spreads its wings only with the falling of the dusk." (G.W.F. Hegel, Preface, Hegel)s Philosophy of Right. Oxford, Oxford University Press, 1976) I take this to nlean that only with the passing of an age, of a hitherto dominant configuration of the world spirit, does it becoIne possible to discern figure fronl ground, to rise to an overarching perspective and trace the convergence of paths lead- ing to the present. While it is nearly two centuries now since Hegel, in the wake of the French Revolution, articulated his speculative "Science of Wisdom" and announced the "end" of history, from the owl's perspective it has been but a day. Al- though Hegel also presaged the coming da\vn, he did not foresee his own eclipse with the triumph of nineteenth century mate- rialisln and positivisIn. Nor did he foresee the extent to which, in the light-and growing darkness-of our own catastrophic century, his speculative vision, and all silnilar attempts to think through, and fron1, the Whole, would be increasingly scorned or simply ignored. There have been exceptions, of course-one thinks ofArnold Toynbee and Teilhard de Chardin, and, or more recently, of Ken Wilber. But given the persisting don1inance of anti-speculative sentilnent in most contemporary acadenlic circles, it was with surprise and delight that I greeted the recent appearance of Richard Tarnas's The Passion of the Western Mind. For not only has Tarnas succeeded in producing a "coherent account of the evolution of the Western mind and its changing conception of reality" (Tarnas, p. xi), but he has dared to do The San FranciscoJung Instittlte Library Joumal, Vol. 11, No.4, 1993 33 This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions so in terms of an overall "archetypal dialectic . . . one long Inetatrajectory . . . culnlinating before our eyes." (p. 440) It is difficult to overpraise what Tarnas has accomplished. To begin with, he manifests a Protean capacity to enter into the mindset and world view of the figures and movements under consideration while skillfully highlighting the most significant implications for the ongoing argument of the book. Secondly, and most iluportantly, Tarnas has produced a much needed contemporary "guide for the perplexed," a cOIllprehensive yet readily accessible map of the potentially bewildering territory of Western intellectual history. While this map, or nletamap, recalls the grand design first adumbrated by Hegel, it is by no nleans a mere copy, but a creative extension of the same speculative vision to the moving threshold of the present. II. WORLDVIEW DIALECTICS Dialectic can be defined in general terms as the generation of new forms through the play of opposites. "Without Contrar- ies," as Blake put it, "is no Progression" (The Marriage of Heaven and Hell). In a similar vein, Jung spoke of the tension of opposites as essential to all that lives: "Life, being an energetic process, needs the opposites. For without opposition there is, as we knO\V, no energy." (C.G. Jung, "A Psychological Approach to the Dogma of the Trinity," in Psychology and Religiotl) Col- lected Works) Vol. 11. Princeton, Princeton University Press, par. 291) The dialectic at work in the Passion is complex and operates at several different levels or degrees of inclusiveness. It is only as the arguinent reaches its clilnax that the deepest and most inclusive levels are fully revealed, and witll them the archetypal ground upon which the entire process rests. Before turning to this archetypal ground, I will try to give a sense of the overall structure of Western intellectual history as Tarnas sees it, focus- sing on the play of opposites within and between the succession of worldviews leading to the present. Tarnas adopts the traditional division ofWestern intellectual history into three broad periods-classical, nledieval, and mod- ern. The classical is dominated by the Greek world view, and here the fundamental dialectic is generated from the tension between the ideal and the real, sometimes understood as eternity and time, sometiInes as reason and experience. According to Tarnas, this tension found "paradigmatic expression in the richly anl- biguous figure of Socrates ... vivid contrapuntal expression in 34 Sean M. Kelly reviews This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions the Platonic dialogues . . . and seminal compronlise in the philosophy of Aristotle." (p.7l) Conlmon to all three of these dialecticians, and to the Greek world view as a whole, was "the uniquely Greek affirmation,' often only inlplicit, that the final measure of truth was found not in hallowed tradition, nor in contemporary convention, but rather in the autonomous indi- vidual human mind." (ibid.) The transition from the classical Greek to the medieval Christian worldview took place in the crucible of Hellenistic culture. With the establishment offirst Alexander's, and then the Roman, empire, the Greek world view was not only promulgated but exposed to a multiplicity of different perspectives. While the creative impetus of Greek philosophical and scientific endeavor was continuing, well into Roman tilnes, Hellenistic culture was increasingly open to influxes of Middle Eastern religious ideas. Chief among these was Christianity, whose mythic core served as dialectical counterpoint to the logos of Greek thought. The dynamic tensions of the Greek world view were quickly assimilated to, and alnplified by, the already highly charged contraries within the early Christian community's central myth. These opposites, though sYlnbolically and singularly fused in the ilnage of Jesus Christ as the God- Man, generated two compli- mentary perspectives, which Tarnas calls "Exultant" and "Du- alistic" Christianity. Exultant Christianity saw itself as "an al- ready existent spiritual revolution that was . . . progressively transforming and liberating both the individual soul and the world in the dawning light of God's revealed love." (p.l20) Dualistic Christianity, by contrast, "stressed the futurity and otherworldliness of redemption ... the need for strict inhibition of worldly activities, [and] a doctrinal orthodoxy defined by the institutional church...." (ibid.) If the former was "rapturously optimistic and all-embracing" (ibid.), the latter manifested "a pervasive negative judgenlent regarding the present status of the human soul and the created world, especially relative to the omnipotence and transcendent perfection of God." (p. 121) The dualistic perspective tended to dominate in the first phase of Christian ascendancy-the paradigmatic figure here being Augustine-but the full flowering of medieval Christian culture embodied a happier synthesis of both perspectives. This world-and-soul-enabling synthesis found expression theologi- cally in Aquinas's Summa) poeticaJly in Dante's Divine Comedy) and artistically in the great Gothic cathedrals. Richard Tamas, The Passio'fI Of the Western Mind 35 This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions It is immediately follo\\ring these seemingly transcendent high-points of medieval Christian culture that the lineanlents of the modern world view begin to constellate. The transformation, once begun, is remarkably sudden. "Within the span of a single generation," as Tamas notes, "Leonardo, Michelangelo, and Raphael produced their masterworks, Columbus discovered the New World, Luther rebelled against the Catholic Church and began the Reformation, and Copernicus hypothesized a helio- centric universe and commenced the Scientific Revolution." (p. 224) The Renaissance, the Reformation, and the Scientific Revolution bear succeeding witness to a profound redirection of the Western mind's fundamental orientation, a shift in eIDphasis from the vertical (epitomized in the Gothic spire) to the hori- zontal (voyages of discovery), from God to man, Church to state, from mythos to Logos, and from Heaven to earth. In Aion (Colleaed Works, Vol. 9, pt. ii), Jung invokes the principle of unconscious compensation to account for this redirection, seeing it as an overall reaction to the onesidedness of early Christian spirituality. Such compensation would not be a mechanical redistribution or loading, but an organic expression of the Western mind's inten- tion to nlove toward wholeness, an individuation of its spirit. Tarnas, as we shall see in the following section, makes a similar appeal to the principle of wholeness when addressing the "metatrajectory" of the Western nlind. For the mOIDent, it is sufficient to note that, while Tarnas assumes a traditional view of IDodernity as "rooted in the rebellion against the Catholic Church and the ancient authorities," he stresses that the olodern can equally be seen as "dependent upon and developing frOOl both these matrices" of our civilization. (p. 282) As he demonstrates, the driving spirit throughout the first, inflatedly optimistic phase of modern Western thought-frool Copernicus and Descartes to Newton, Laplace, and Kant-found self-conscious formulation in the Enlightenment ideal of rational autonooly. The characteristic expression of this was the mecha- nistic "natural philosophy" with which the search for self-libera- tion became associated. By the turn of the nineteenth century, the Enlightennlent had levelled the medieval Christian world view, which enlphasized dependency on God, and the conse- quent disenchantnlent of the world had sparked the countercultural protest of Romanticisnl. Now in place of the abstract ideal of rational autonomy, the Romantics celebrated feeling and inspiration, informed by a divine or semidivine (he- 36 Sean M. Kelly reviews This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions roie) background of unconscious striving. Where the Enlight- enment scientists and philosophes saw an inanimate, clock-work universe, the Romantic Naturphilosophen saw a divine, symbol- laden and soul-pervaded organism. Crucified, as it were, between these rational and irrational poles of the modern sensibility, is the pivotal figure of Hegel, whose overriding impulse, writes Tarnas, was to comprehend all dimensions of existence as dialec- tically integrated in one unitary whole. In Hegel's view, all human thought and all reality is pervaded by contradiction, which alone makes possible the development of higher states of consciousness and higher states of being . . . Through a continuing dialectical process of opposition and synthesis, the world is always in the process of completing itself. (p. 379) Given the key role of the dialectic in Tarnas's argunlent, it is clear that he regards Hegel as pivotal to the overall devel- opment of the Western mind, especially in its phase of mounting self-reflection that has culminated in our own psychological era. This, of course, was Hegel's own view of the matter, which is reflected in his conviction of having attained "absolute kno,v- ing" and being the first to announce the end of history. While it is obvious that the evolution of the Western mind did not stop with Hegel, it does appear to have reached, in his speculative Science of Wisdom, a degree of coherent self-comprehension that has yet to be surpassed. In the short run, however, it was surpassed, and in a manner consistent with the dialectic itself. For Hegel's synthesis, as Tarnas points out, "was eventually submerged by the very reactions it helped provoke-irrat- ionalisIll and existentialisIll (Schopenhauer and Kierkegaard), pluralistic pragmatism (James and Dewey), logical positivism (Russell and Carnap), and linguistic analysis (Moore and Wittgenstein), all movements increasingly reflective of the gen- eral tenor of nlodern experience." (p. 383) The second phase of modern Western thought-from the eclipse of Hegel to the present-has been donlinated by two new pairs of contradictory trends. On the one hand, beginning with the first pair, the spectacular success of the Cartesian-Newtonian paradigm throughout the 19th century seemed to vindicate the earlier optiInism of the Enlightenment (the conviction that rea- son could set "Man" free) and encouraged a widespread embrace of materialism, positivisIll, and scientisn1. If the foundations of Richard Tamas, The Passion of the Westertl Mind 37 This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions this paradigm were shaken by the new physics in the early 20th century, there was no doubting the ever-increasing power of science and technology to explain and master the natural world. On the other hand, with the mounting recognition of the human as also subject to the laws of nature, the very success of the modern scientific project seemed, with every advance, to render more problematic the Enlightenment ideal of rational autonomy that had originally motivated it. For, as Tarnas phrases it, The more man strove to control nature by understanding its principles, ... to separate himself from nature's necessity and rise above it, the more completely his science metaphysi- cally submerged man into nature, and thus into its mecha- nistic and impersonal character as well.... Thus it was the irony of modern intellectual progress that man's genius discovered successive principles of determinism-Canesian, Newtonian, Darwinian, Marxist, Freudian, behaviorist, ge- netic, neurophysiological, sociological-that steadily attenu- ated belief in his own rational and volitional freedom, while eliminating his sense of being anything more than a periph- e r a and transient accident of material evolution. (p. 332) The second pair of contradictory trends can be seen as radical responses to the fading of the Enlightennlent's dream in the face of the recognition that human beings are not only a limited but a potentially self-cancelling species. Both are mani- festations of the "post-nlodern" mind which, in contrast with the dogmatic imperialism of the Cartesian- Newtonian paradigm, stresses the virtues of "pluralism, complexity, and ambiguity" (p. 402), along with the "conviction that no single a priori thought system should govern belief or investigation." (p. 395) Despite these shared assuIllptions, however, both trends remain pro- foundlyantithetical. On the one hand, we have (to adopt David Griffin's helpful distinction [David Griffin. The Reenchantment ojScie1lCe. Albany, State University of New York Press, 1988, p. x]), the "deconstructive" variety of postrnodernism which cur- rently enjoys much favour in academic circles. Adopting various forms of the "henlleneutics of suspicion" (in the tradition of Marx, Nietzsche, and Freud), deconstructive postmodernism seeks to unluask, deflate, and explode any pretentions to "truth," and has a particularly virulent antipathy toward anything smack- ing of traditional metaphysical categories, such as God, the Self, or the Whole. Despite its espousal of radical openness, however, deconstructive postmodernislll, as Tarnas makes clear, fails to deconstruct itself, and is sometimes "prone to a dogmatic rela- 38 Sean M. Kelly reviews This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions tivism and" a compulsively fragmenting skepticism...." (p. 402) "Constructive" postmodernism, on the other hand, while honouring the virtues of openness and complexity, is motivated by the aspiration to\vard "radical integration and reconciliation." (p. 407) The task of the constructive postmodernist, as Tarnas sees it, is to meet the "dialectical challenge" of evolving "a cultural vision possessed of a certain intrinsic profundity or universality that, while not imposing any a priori limits on the possible range of legitimate interpretations, would yet someho\v bring an authentic and fruitful coherence out of the present fragmentation, and also provide a sustainable fertile ground for the generation of unanticipated new perspectives and possibilities in the future." (p. 409) This new vision is still in the nlaking, yet it was first glinlpsed by the ROlnantics and received its first draft, as it were, at the hands of Hegel. In our own century, the vision has been rekindled by evolutionary thinkers like Rudolph Steiner and the later Jung. Among contemporaries, Tarnas re- serves a particular esteem for the work of Stanislav Grof, for reasons we shall presently explore. III. THE ARCHETYPAL GROUND It is only in the climactic Ept'logue that Tarnas makes explicit the archetypal ground of the successive dialectical transforma- tions he has so skillfully guided the reader through in the body of the text. As the most superficial level of this grollild, Tarnas invokes the figures of Saturn and Pronletheus-the mythic embodiments of the opposites of order and change, authority and rebellion, control and freedom, tradition and innovation, structure and revolution. The "dynanlic tension" between these opposites can be seen as the principal "dialectic that propels 'history.'" (p. 492) Tarnas compares this Saturn/Prometheus dialectic to Kuhn's understanding of the relation between "nor- mal" science and conlpeting paradigms. Every paradigm-shift, in Tarnas's view, would signal the victory of Prometheus over Saturn. While this seems to fit quite nicely with the emergence of the classical Greek world view and the shift, following the Renaissance, to the Cartesian-Newtonian paradigm, the shifts to the nledieval Christian and the "constructive" postmodern do not, to Iny mind at least, suggest the handiwork of Prol11etheus. Whether it Inight be more appropriate here to invoke, as Hegel does, the figure of Christ Of, following Nietzsche, that of Dionysus, I leave to the archetypal psychologists to decide. Richard Tamas, The Pass;01I of the ",estem Mi11d 39 This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions Tarnas himself sees the Saturn/Prometheus dialectic as one pole only of a still "larger overarching dialectic involving the feminine or life." (ibid.) "For the deepest passion of the Western mind)" he writes, "has been to reu'nite with the grou1'ld of its being." The driving impulse of the "Vest's [predominantly Promethean] masculine consciousness has been its dialec- tical quest not only to realize itself, but also, finally, to recover its connection with the whole, to come to terms with the great feminine principle in life: to differentiate itself from but then rediscover and reunite with the feminine, with the mysteryoflife, of nature, ofsoul." (Tarnas, p. 443) In such a passage Tamas clearly manifests his affinity with the Romantic tradition, and in particular with (the early) Hegel and (the later) Jung. According to this perspective, the alienation of the tnodern mind-and even perhaps of "mind" per se-nlust be seen as an inevitable (though hopefully not permanent) consequence of the differentiati011 of consciousness from its otherwise unconscious ground or matrix. In this way, Tarnas, like Jung before hinl, nlakes sense of the patriarchal dominance of Western intellectual history. Given the synlbolic association of the collective unconscious, as the "matrix mind," with the ar- chetypal preserve of the Great Mother, repression of (and alien- ation from) the "feminine principle in life" can be seen as a defensive tnaneuver on the part of a fledgling consciousness, which despite its heroic posturing is highly vulnerable. And, as Jung and his post-Jungian followers insist, the further actualiza- tion or individuation of consciousness must entail reunification with "the feminine, with the mystery of life, nature, soul." One finds essentially the sanIe argument in the works of Erich Neumann (The Origins a'nd History of ConsCiOttS1'ICSS. Princeton, Princeton University Press, 1973), Edward Whitmont (The Retunl of the Goddess), Ken Wilber (Up from Ede1'J. Boulder, ShanIbhala, 1983), and Michael Washburn (The Ego and the Dynamic Ground. Albany, State University of New York Press, 1988). But no one has managed to demonstrate the implications for history better than Tarnas. Of contemporary post-Jungians, it is, as I stated earlier, to the work of Stanislav Grof that Tarnas appeals for a deeper understanding of the archetypal ground of the Western nlind's dialectical quest. The fruit of over three decades of research into 40 Sean M. Kell)' reviews This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions the nature and therapeutic potential of non-ordinary states of consciousness, Grors full-spectrum "cartography of the human psyche" (see, in particular, Beyond the Brain: Birth, Death and Transcendence i'fI Psychotherapy. Albany, State University of Ne\\! York Press, 1985) includes three main realms or levels: the personal (or "recollective-biographical"), the transpersonal (which includes the archetypal as one of several experiential dimensions), and (his own discovery) the perinatal. In keeping with Grofs own estimation of the matter, Tarnas thinks that it is the perinatal level which holds the key to the "deepest passion" of the Western mind. As he explains, it is in the process of being born that each of us is initiated into the world of the separate- self sense, an initiation which, though occasioned by our birth, is experienced as a death to the "original consciousness of undifferentiated organismic unity with the mother...." (p. 430) It is to the traulllatic residues left in the wake of this earliest initiatory death that one must look for the ultimate experiential source of "the fundamental subject-object dichotOllly that has governedand defined modern consciousness...." (ibid.) At the same tillle, however, it is also here that one experiences the first liberation, however ambivalent, from ego, and from the pain and constriction of a self waiting to be born. As a complete Gestalt) therefore, the perinatal process constitutes the experiential matrix of the psyche's future dialectical quest. Generalizing from Grof's clinical data surrounding experiential reliving of the birth process, Tarnas notes that the archetypal sequence that governed the perinatal phe- nomena from womb through birth canal to birth was experienced above all as a powerful dialectic-moving through an initial state of undifferentiated unity to a prob- lematic state of constriction, conflict, and contradiction, with an accompanying sense of separation, duality, and alienation; and finally moving through a stage of complete annihilation to an unexpected redemptive liberation that both overcame and fulfilled the intervening alienated state-restoring the initial unity but on a new level that preserved the achievement of the whole trajectory. (p. 429) Despite the archetypal character of this dialectical sequence-a sequence which, as I have argued elsewhere, is fundalllental to the structure and dynamics of the Self as complex whole (see Sean Kelly, Individuatt'on and the Absolute: lung) Hegel) and The Path Toward Wholeness. Mahwah, NJ, Paulist Richard Tamas, The PaJsi(m of the WeJtem Mind 41 This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions Press, in press)-Tarnas considers "the Promethean movement toward human freedom, toward autonomy from the encompass- ing 111atrix of nature" to be "an overwhelmingly masculine phenomenon." (pp. 432, 441) Nowhere, however, does he give any indication as to why this should be the case. This is one of the few failures to include a feminist sensibility into this otherwise sensitive text. According to such felninists as Dorothy Dinnerstein and Nancy Chodorow (see Catherine Keller, From a Broken Web: Separatiorl, Sexism, and Self. Boston, Beacon Press, 1986), the roots of the masculine "separative self" lie in the different ways males and females emerge out of the primal re- lationship to the mother, via the Oedipal conflict, to a gender- linked ego-identity. To the extent that girls, as girls, retain an ego-syntonic identification with the mother, their sense of self is forged on the basis of an enduring sense of continuity with the prilual luatrix. Boys, on the other hand, whose gender- identity is ego-distonic relative to the mother, experience them- selves as "other" than, and thus more fully separate fronl, the primal matrix with which they were once more or less identified. Obviously the birth experience is equally traumatic (or exhilirating) for 111embers of both sexes, but the subsequent course of ego development will, in each case, diverge significantly with respect to what degree the psychic organization will favour or impede the processing and integration of the residual trauma. With these' differences in mind, one can proceed to a more nuanced reading of the "sacrifice" and "ego-death" which Tarnas feels "the masculine" must undergo before the Western mind can finally experience its "triunlphant and healing re- union," 'with the fenlinine. (p. 444) If Grof is right, then the death in question-the one the Western mind has so long re- sisted, and yet in a sense also passionately desires-has already in fact taken place, at the moment of birth, but has generally not (for men especially) been properly integrated. In this sense, the "Man" that "must be overcome" (p. 445) is "he" that has yet to be born. (Such, perhaps, is the deeper inlport of the contelu- porary men's nlovenlent.) It is only following such a birth, or rebirth, that one can envision a true "marriage of the luasculinc and fenlinine." (p. 444) IV. CONCLUDING REMARKS "The onset of the new Spirit," writes Hegel, "is the product of a widespread upheaval in various forms of culture, the prize 42 Sean M. Kelly reviews This content downloaded on Wed, 19 Dec 2012 10:40:27 AM All use subject to JSTOR Terms and Conditions at the end of a complicated, tortuous path and of just as var- iegated and strenuous effort." (Hegel, Phenomenology of Spirit. Oxford, University Press, 1981, par. 18) While this Spirit has yet fully to emerge from "the labour of its own transformation" (ibid.), something of its lineaments are already in evidence. Tarnas draws particular attention to "feminist, ecological, ar- chaic, and other countercultural perspectives" (p. 444), includ- ing transpersonal psychology (especially lung and Gro) and the so-called "new science" (Bateson, Bohm, Lovelock, Sheldrake, among others), all of which have something to contribute to the birth of what many now refer to as the "New Paradigm." In contrast with the fragmented, reductionistic, and alienating trend of the hitherto dominant spirit of modern Western thought (which includes not only the modern Cartesian- Newtonian paradigm, but the "deconstructive" variety of the postmodern), the spirit of the New Paradignl is typically oriented toward the notions of healing, wholeness, and the holy. It is in this sense that Tarnas, echoing lung in Answer to Job (Collected Works) Vol. II), points to the archetypal images of the hierosgamos and the divine child as the guiding symbols of the dawning era. Rather than seeing the various manifestations of the New Paradigm as expressions of the archetypal "Iuarriage of the masculine and feminine," however, it would perhaps be more appropriate to see this marriage as one aspect-albeit a critical one-of the overall movement toward wholeness which the New Paradigm, in its many forms, seeks to enlbrace. For, as we have seen, it is only from the perspective of a yet unregenerate masculinity that such casualties of modern alienated conscious- ness as the body or nature, the archaic, or the divine, can be subsumed-through the logic of projection-under the sym- bolic rubric of "the feminine" as lost "other." Thus, if (as Tarnas states in a rueful reflection on the language of Western philoso- phy) "Man" is something that nlust be overconle, so too must "the feminine," at least to the extent that each term, in uncon- scious symbolic opposition, continues to subserve the dichoto- mizing trend of the old paradigm. This is admittedly a fine distinction, but one, nevertheless, that is more consistent with the overall spirit of Tarnas's .project, a spirit wherein, as he hilnself puts it, "Each perspective, masculine and felninine, is . . . both affirmed and transcendended, [and] recognized as part of a larger whole." 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