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SUMMARY:Dualities
DESCRIPTION:Dualities: The Marriage of Opposites\n\n\n\nwith Jena Axelrod\, Mauro Bergonzi\, Anjali D’souza\, Andrew Fellows\, Gary Goldberg\, Basil Hiley\, Ruth Kastner\, Shantena Sabbadini\, Mark Saban and David Schrum \n\n\n\nand 4 Sunday sessions with Mark Vernon onDualities on Spiritual Paths: Oppositions and Contraries in Plato\, Dante\, William Blake and Iain McGilchrist \n\n\n\nFebruary 5 – 6\, 12 – 13\, 19 – 20\, 26 – 27\, March 5 – 6 20229:00 PST | 12:00 EST | 17:00 GMT  |  18:00 CET \n\n\n\n10 Two-hour sessions\, Saturdays and Sundays \n\n\n\nAll sessions are live and you will be sent the RECORDING. \n\n\n\n\n\n\n\nProgram of Event\n\n\n\nSaturday February 5A Conversation about Duality and Non-duality in East and Westwith Anjali D’souza\, Andrew Fellows and Shantena Sabbadini \n\n\n\nSunday February 6The Way of Love: Plato and Participation in the Good\, Beautiful and Truewith Mark Vernon \n\n\n\nSaturday February 12Duo Duels on Non-duality\, the Quantum Potential\, and the Nature of Consciousnesswith Jena Axelrod and Basil Hiley \n\n\n\nSunday February 13The Way Up and the Way Down: Dante and the One Path from Hell to Paradisewith Mark Vernon \n\n\n\nSaturday February 19Connecting the Actuality of Things in Space-Time to the Reality of Possibility in QuantumLand: Convergences in Quantum Physics\, Brain Science\, Philosophy and Mystical Thoughtwith Gary Goldberg and Ruth E. Kastner \n\n\n\nSunday February 20Contraries and Human Existence: William Blake and Cleansing the Doors of Perceptionswith Mark Vernon \n\n\n\nSaturday February 26Beyond Dualistic Mind: Journeying Together on David Bohm’s ‘No Road’with David Schrum \n\n\n\nSunday February 27The Master and the Emissary: Dualities in the Philosophy of Iain McGilchristwith Mark Vernon \n\n\n\nSaturday March 5Jung’s Two Personalities: Psychological Implicationswith Mark Saban \n\n\n\nSunday March 6Dualities and Non-Dualitywith Mauro Bergonzi and Shantena Sabbadini \n\n\n\n\n\n\n\nJoin us online at the Pari Center to explore the fascinating and seemingly endless topic of dualities where together with experts and scholars we will examine the meaning of dualities in physics\, philosophy\, spirituality\, literature\, psychology and reality. \n\n\n\nThe opposite of a profound truth may well be another profound truth.Niels BohrAs quoted by his son Hans Bohr in ‘My Father\,’ published in Niels Bohr: His Life and Work. \n\n\n\nBeauty is the harmony of opposing things.Sculptor Constantin Brancusi (1876-1957) \n\n\n\n\n\n\n\n\n\n\n\nLife is full of dualities. Things coexist\, oppose\, contrast and parallel every day. Duality teaches us that every aspect of life is created from a balanced interaction of opposite and competing forces. Yet these forces are not just opposites; they are complementary. \n\n\n\nAccording to the Cambridge Dictionary the word dual means ‘with two parts’ and duality ‘the state of combining two things.’ In philosophy ‘mind-body dualism’ was first formulated by the 17th-century French philosopher René Descartes who stated that there exists a clear distinction between physical and mental phenomena.. \n\n\n\nIn many of the theologies and religions of the world we also find the pervasive idea that the forces of good and evil are equally balanced in the universe. Another common idea is that of the dual nature of human beings\, existing in both body and spirit. Christian dualism refers to the belief that God and creation are distinct and also a belief in the dual personality of Christ (human and divine). Traditional Chinese philosophy similarly believes that there is both an active male and passive female principle in the universe\, which is embodied in the symmetric yin-yang. \n\n\n\nIn 1933\, C.G. Jung wrote that duality is a fact of human nature and that we cannot achieve wholeness without integrating the dark or shadow side of the self. According to Jung it is the lack of awareness of our duality and inner contrasts that may lead to uncontrolled outbursts of the shadow\, as in the time of the Nazis. \n\n\n\nSeveral political theories also show evidence of a kind of dualistic thinking. In Marxism\, for example\, we find a dialectical view of the relationship between the theory and empirical practice (praxis) of society and political systems\, the thesis and anti-thesis\, a continual tension between capitalism and socialism\, as well as between the proletariat and the bourgeoisie.  \n\n\n\n\n\n\n\nA key notion of quantum mechanics is the complementarity of incompatible observables\, which are both needed to fully describe a quantum system\, but cannot be measured simultaneously. An example is the complementarity of position and momentum of a particle and more generally of ‘particle’ and ‘wave’ behaviour of quantum systems. \n\n\n\nDuality is explored in such fictional writings as Dr Jekyll and Mr Hyde\, Romeo and Juliet\, The Picture of Dorian Grayand even in the contrasting characters of Harry Potter and Voldemort. Films such as Black Swan and Fight Club explore the dualism of human nature. Batman and Joker are the polar opposites of order and chaos\, light and darkness. And it is the two-sided nature of the Force that propels the storyline in Star Wars. \n\n\n\n\n\n\n\nIn the visual arts\, The Kiss\, by Constantin Brancusi (1876-1957) depicts a nearly indistinguishable man and woman as two figures become one as they emerge from a single block of material. Dutch artist M.C. Escher was fascinated by duality and symmetry. \n\n\n\nIn Lao Tzu’s Tao Te Ching we read: \n\n\n\nWhen in the world all appreciate beauty as beauty\,then ugliness is already there;when all appreciate good as good\,then bad is already there. \n\n\n\n Therefore being and non-being generate each other\,difficult and easy complete each other\,long and short define each other\,high and low lean towards each other\,voice and music harmonise with each other\,before and after follow each other.
URL:https://paricenter.com/event/dualities-2/
LOCATION:Online
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DTSTART;TZID=Europe/Rome:20220305T180000
DTEND;TZID=Europe/Rome:20220305T200000
DTSTAMP:20260420T162931
CREATED:20211229T125015Z
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SUMMARY:Jung’s Two Personalities: Psychological Implications
DESCRIPTION:Jung’s Two Personalities: Psychological Implications \n\n\n\nwith Mark Saban \n\n\n\nSaturday March 5\, 20229:00 PST | 12:00 EST | 17:00 GMT  |  18:00 CET \n\n\n\n2-hour session \n\n\n\nThe session is live and you will be sent the RECORDING. \n\n\n\nIn his book\, Two Souls Alas: Jung’s Two Personalities and the Making of Analytical Psychology (2019)\, Mark Saban looksinto the way Jung uses his memoir to describe the experience of having two personalities. Saban argues there that Jung’s experience of the dynamic between these two personalities informs basic principles behind the development of Jung’s psychological model and indeed Jung’s entire mature psychology. He suggests that what Jung took from this experience was the principle that psychological health required the avoidance of one-sidedness and that this was achieved through the experience of tension between what Jung described as two conflicting personalities. It was this dynamic that powered Jung’s notion of individuation. In short\, any one-sided position needs to be brought into tension with a conflicting ‘opposite’ position\, in order that a third position can be achieved which transcends both of the earlier positions. This latter operation Jung called the Transcendent Function.In this talk\, Saban will open up this notion\, showing how it operates within both psychotherapeutic work and wider cultural and political spheres. \n\n\n\n\n\n\n\nTo see the Full Dualities Program\n\n\n\n\n\n\n\nMark Saban PhD worked for 20 years as an actor and performer before training with the Independent Group of Analytical Psychologists\, with whom he is a senior analyst. He is also a lecturer in Jungian and post-Jungian studies in the Department of Psychosocial and Psychoanalytic Studies\, University of Essex. \n\n\n\nPublications: Mark co-edited (with Emilija Kiehl and Andrew Samuels) Analysis and Activism – Social and Political Contributions of Jungian Psychology (Routledge 2016) and wrote Two Souls Alas: Jung’s Two Personalities and the Making of Analytical Psychology (Chiron 2019) which won the International Association of Jungian Studies’ Best Book of 2019. \n\n\n\ns the 2019 Zürich Lecture Series at the International School of Analytical Psychology. Based on his Ph.D. thesis\, the book was published by Chiron in 2019.
URL:https://paricenter.com/event/jungs-two-personalities-psychological-implications/
LOCATION:Online
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DTSTART;TZID=Europe/Rome:20220306T180000
DTEND;TZID=Europe/Rome:20220306T200000
DTSTAMP:20260420T162931
CREATED:20211226T155535Z
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SUMMARY:Dualities and Non-Duality
DESCRIPTION:Dualities and Non-Duality \n\n\n\nwith Mauro Bergonzi and Shantena Sabbadini \n\n\n\nSunday March 6\, 20229:00 PST | 12:00 EST | 17:00 GMT  |  18:00 CET \n\n\n\n2-hour session \n\n\n\nThe session is live and you will be sent the RECORDING. \n\n\n\nWhat is the ultimate nature of reality? In our contemporary scientific culture reality appears to consist of a multiplicity of interacting parts. That multiplicity exhibits some fundamental dualities: being and becoming\, particle and field\, mind and matter. \n\n\n\nOn the other hand the main stance of non-duality (advaita in sanskrit) points to the simple fact that in reality there are endless differences\, but no separation at all: reality is regarded as an indivisible whole\, while the perception of isolated entities is just a mental construct without any cogent ontological foundation (including the idea of a separate ‘ego’ dwelling ‘within’ a single body/mind). \n\n\n\nNot even the boundary between subject and object is real: according to non-duality\, the opposing terms ‘consciousness’ and ‘world’ are just two different conceptual descriptions (in terms of the ‘first’ or of the ‘third’ person) of one and the same indivisible reality\, just as ‘ascent’ and ‘descent’ are two different words for the same slope\, depending which way one is going. So the alleged separation between ‘subject’ and ‘object’ is only an illusory mental construct. \n\n\n\nThis non-dual perspective has unfolded through a wide range of different forms not only in Eastern thought (mahāyāna buddhism\, advaita-vedānta\, tantrism\, daoism\, etc)\, but also in Western philosophical tradition\, albeit frequently in more implicit forms (e.g Parmenides\, Plotinus\, Cusanus\, Berkeley\, Spinoza\, Shelling or even Hegel)\, which may engender new prospects of dialogue with some challenging issues of contemporary scientific thought. \n\n\n\n\n\n\n\nTo see the Full Dualities Program\n\n\n\n\n\n\n\nMauro Bergonzi taught “Religions and Philosophies of India” and “General Psychology” from 1985 to 2017 at the University of Naples “L’Orientale”.  He is also a member of  I.A.A.P. (International Association for Analytical Psychology) and of C.I.P.A. (Centro Italiano di Psicologia Analitica). He is author of academic essays and articles on Oriental Philosophies\, Comparative Religion\, Comparative Philosophy\, Psychology of Mysticism and Transpersonal Psychology. Since 1970\, for about 25 years he has been practicing  meditation (mainly within Buddhist\, Taoist and Vedānta traditions)\, always preserving a non-confessional and non-dogmatic approach\, until only a radical non-duality prevailed. From then on\, he has been regularly invited to lead spiritual groups in Italy. A survey of his non-dual communication is available in his book Il sorriso segreto dell’essere (Mondadori) and in his website: https://sites.google.com/site/ilsorrisodellessere/. \n\n\n\n\n\n\n\nShantena Augusto Sabbadini graduated from the University of Milan in 1968 and was awarded his PhD in physics from the University of California in 1976. In Milan he researched the foundations of quantum physics\, laying the base for what is currently known as the decoherence interpretation of quantum physics. At the University of California\, he contributed to the theoretical work behind the first identification of a black hole\, the X-ray source Cygnus X-1. In the 1990s he was scientific consultant for the Eranos Foundation\, an East-West research center founded under the auspices of C.G. Jung in the 1930s. In that context he produced various translations and commentaries of Chinese classics in Italian and English\, including the Yijing and the trilogy of Daoist classics\, the Laozi\, the Zhuangzi and the Liezi. From 2002 onwards he collaborated with F. David Peat running the Pari Center for New Learning and in 2017 he succeeded his friend and colleague as director of the center. \n\n\n\nShantena leads workshops and courses on the philosophical implications of quantum physics\, on Daoism\, and on using the Yijing as a tool for introspection. His most recent book in English\, Pilgrimages to Emptiness: Rethinking Reality through Quantum Physics\, was published by Pari Publishing in 2017.
URL:https://paricenter.com/event/dualities-and-non-duality/
LOCATION:Online
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DTSTART;TZID=Europe/Rome:20220323T180000
DTEND;TZID=Europe/Rome:20220323T200000
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SUMMARY:An Introduction to Gregory Bateson’s Ecology of Mind
DESCRIPTION:Watch the recording\n\n\n\n\n\nhttps://www.youtube.com/watch?v=KePJVhhOELA\n\n\n\n\n\nAn Introduction to Gregory Bateson’s Ecology of Mind \n\n\n\nwith Jon Goodbun \n\n\n\nWednesday March 2310:00am PDT  | 1:00pm EDT  | 5:00pm GMT  |  6:00pm CET \n\n\n\nFree Online Pari Dialogue \n\n\n\nJon Goodbun’s research focuses on ‘ecological thinking’—both in terms of how we think about ecological systems\, and how ecological systems themselves think—drawing in particular on his extensive study of the work of the ecological anthropologist Gregory Bateson. In this talk Goodbun will introduce some of the history and thinking of this important theorist\, drawing in particular upon some of the ideas contained within his first collection of essays: Steps to an Ecology of Mind\, as well as his later synthesis: Mind and Nature—A Necessary Unity\, and his final incomplete text\, published after his death by daughter Mary Catherine Bateson\, called Angels Fear—Towards an Epistemology of the Sacred\, and will situate these ideas in relation to more recent research\, and the wider research interests of the Pari Center. \n\n\n\nOn Wednesday March 23\, Dr. Goodbun will open our monthly Community Call with a presentation and followed by discussion and Q&A. \n\n\n\nTHIS EVENT IS FREE AND OPEN TO EVERYONE! \n\n\n\n\n\n\n\nDr Jon Goodbun is mostly based in Athens\, Greece where he runs Rheomode\, a small experimental studio working and writing at the intersection of art\, architecture\, and ecological pedagogy\, although he also contributes to the MA Environmental Architecture at the Royal College of Art in London and the architecture and landscape programmes at University College London. His 2011 PhD\, ‘Critical Urban Ecologies: The Architecture of the Extended Mind\,’ drew together thinking on ecological and complex systems theory\, together with cognitive science and consciousness studies\, in relation to aesthetic theory\, spatial perception and ecological empathy\, and he is currently working on a book called The Ecological Calculus\, which builds on this work. He spent some time at the Pari Center in 2010\, interviewing David Peat about his own work\, and the work of his collaborator David Bohm (from whose work Goodbun borrowed the name ‘rheomode’ for his blog and studio!).
URL:https://paricenter.com/event/an-introduction-to-gregory-batesons-ecology-of-mind/
LOCATION:Online
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DTSTART;TZID=Europe/Rome:20220330T180000
DTEND;TZID=Europe/Rome:20220330T200000
DTSTAMP:20260420T162931
CREATED:20220217T123214Z
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SUMMARY:The Future Scientist – A Conversation with Michel Bitbol
DESCRIPTION:Watch the recording\n\n\n\n\n\nhttps://www.youtube.com/watch?v=N48vkz4qrgw\n\n\n\n\n\nA Conversation between Dr. Michel Bitbol and Dr. Àlex Gómez-Marín \n\n\n\nWednesday March 309:00am PDT  | 12:00pm EDT  | 5:00pm BST  |  6:00pm CEST \n\n\n\nThe session is live and all registered participants will receive the RECORDING. \n\n\n\nA monthly virtual encounter to understand where science is going and to reimage where we hope it might go. \n\n\n\nThe dialogue will be in a lively and spontaneous format of approximately 45 minutes up to an hour and we will then open up for questions from the audience. \n\n\n\nUntil the advent of quantum mechanics\, physical sciences had thrived on the separation between object and subject that seems to provide “a view from nowhere”. At the same time\, current life and mind sciences still struggle with experiments and theories in which the primacy of felt experience does not seem to matter. In this third conversation of the series we will draw from the phenomenological tradition to explore the feasibility of a new kind of science in which human consciousness is placed at the center. \n\n\n\n\n\n\n\nMichel Bitbol is emeritus researcher at CNRS/École Normale Supérieure\, Paris\, France. He received a M.D.\, a Ph.D. in physics and a “Habilitation” in philosophy. After a start in scientific research\, he turned to philosophy of science\, editing texts by Erwin Schrödinger and formulating a philosophy of quantum mechanics based on phenomenological and neo-kantian conceptions. He then studied the relations between physics and the philosophy of mind\, as well as a first-person conception of consciousness arising from an experience of the phenomenological Epoché. More recently\, he engaged a debate with the philosophical movement called “speculative realism”\, from the same standpoint. \n\n\n\n\n\n\n\nDr Àlex Gómez-Marín is a Spanish physicist turned neuroscientist. He holds a PhD in theoretical physics and a Masters in biophysics from the University of Barcelona. He was a research fellow at the EMBL-CRG Centre for Genomic Regulation and at the Champalimaud Center for the Unknown in Lisbon. His research spans from the origins of the arrow of time to the neurobiology of action-perception in flies\, worms\, mice\, humans and robots. Since 2016 he is the head of the Behavior of Organisms Laboratory at the Instituto de Neurociencias in Alicante\, where he is an Associate Professor of the Spanish Research Council. Combining high-resolution experiments\, computational and theoretical biology\, and continental philosophy\, his latest research concentrates on real-life cognition and consciousness. \n\n\n\n\n\n\n\nThe Future Scientist Series\n\n\n\nScience as we know it is a relatively recent human invention. \n\n\n\nAfter the ‘scientific revolution’ of the seventeenth century\, science and philosophy remained entangled as ‘natural philosophy’ until they started to separate in the nineteenth century (the very word ‘scientist’ was coined in 1834). Subsequently\, science morphed from an activity carried out by wealthy people as a hobby (the ‘amateur\,’ in the etymological sense of the word) into a paid job within an institutionalized system (the ‘professional’). Paradoxically or not\, great ideas come more easily from people who are not paid to have them—it’s like forcing someone to be free\, or compelling creativity by an act of will. \n\n\n\nIn the last decades\, a series of technological and societal changes have further accelerated mutations of what it means to be a scientist; from the selection forces cast by neoliberalism on ‘scientific careers\,’ to the kind of ‘science in the age of selfies’ that social media promotes. Scientists too are prey to the perverse dynamics of nowadays ‘attention economy.’ To understand what scientists do and why they do it\, one must also understand the political and social contexts in which they live. \n\n\n\nIn addition\, the rise of ‘big science’—initially in physics (particle physics and astronomy)\, and subsequently in life and mind sciences (genomics\, and connectomics)—is reconfiguring the landscape typically inhabited by the romantic figure of the lone scientist receiving visions in dream-like states of consciousness and\, eventually\, advancing science in a stroke of genius. In turn\, the idea of the scientist bred in the current academe is that of a diligent caffeinated deluxe technician as a part within the larger mechanism of research group army; a person trained exquisitely (and almost exclusively) on a research aspect\, a specialist unable to keep track of what goes on beyond the narrow confines of his/her discipline. Young scientists are indeed trained to be good at following rules and procedures (explicit laboratory protocols\, but also implicit codes of conduct and metaphysical commitments) but discouraged to learn to see when and how to transcend them. \n\n\n\nIn turn\, the more recent promises of ‘big data’ and ‘artificial intelligence’ posit a near-future landscape where some of the core skills and tasks traditionally attributed to humans may be soon carried out by machines (or so the ‘scientific soteriologists’ claim). Algorithms are not just ingenious means to an end that require human intervention to imbue them with meaning\, but are swiftly becoming ends in themselves\, pretending they offer an automated unbiased interpretation of the data. \n\n\n\nA re-appraisal of the habits of the modern scientist entails an ethical dimension as well: why do we treat animals as objects (as means\, rather than ends in themselves)\, why do we study life in laboratories primarily by killing it\, and why do we study life in laboratories in the first place? These questions also reflect on ecological considerations regarding our place in nature (humans in relationship with other animals\, and other kingdoms of life) and our destruction of the planet. Francis Bacon’s prophetic vision of the Promethean scientist\, so vividly captured in Mary Shelley’s Frankenstein\, has become both a cautionary tale and an inspiration. \n\n\n\nIn addition\, and despite the real ‘paradigm changes’ in physics at the beginning of the twentieth century\, other branches of science such as biology and neuroscience remain under the spell of philosophical promissory materialism. Research facts are sold in tandem with covert metaphysical commitments. The objective-subjective divide still puzzles both scientists and the layperson. The mind-body problem remains to be solved (or dissolved). \n\n\n\nIn sum\, the whole enterprise seems to be committed to suppressing broad thinkers\, promoting academics that look more like corporate managers\, PR mavericks and professional fund-raisers and less like scholars\, who are asked to inhibit their interest in philosophy\, and to cast suspicion on their fertile imagination. Dogma and habit are inhibiting free inquiry. \n\n\n\nIt is as if science as a whole is becoming less scientific. \n\n\n\n\n\n\n\nIn the face of this milieu of factors\, in this series of online events we seek to reflect on what ‘the future scientist’ may look like. This is an ambitious exercise indeed\, which goes beyond mere theoretical speculation. It is not unlikely that sooner than we think current science will be unrecognizable to most of us. The consequences for humanity writ large\, not just for scientists themselves\, are pressing. \n\n\n\nThe question at stake is whether by ‘future scientist’ we mean what scientists in the future are all likely to look like\, or what a future better scientist might look like. In our conversations we will engage more in prescribing than in predicting\, that is\, we might begin by describing where science is going (prediction) to then describe where we hope science might go (prescription). Attempting the art of ‘dia-logos\,’ we hope to express a creative voice that will enlighten the way of a new science in the twenty-first century. \n\n\n\nThe series will be direct conversations\, that is\, no formal presentation of the invited speaker but a kind of ‘thinking aloud’ in the mode of a dialogue between each guest and Àlex Gómez-Marín as the conversation host. The idea is to engage critically with various aspects of ‘the future scientist’ in a lively and spontaneous format for approximately 45 minutes to an hour\, followed by comments and questions from the audience. Each conversation will take place virtually\, on a Wednesday each month. \n\n\n\nThe invited speakers to The Future Scientist series are chosen not just as great interlocutors to discuss these issues\, but also as exemplars and hints of what ‘the future scientist’ may actually look like here and now.
URL:https://paricenter.com/event/the-future-scientist-a-conversation-with-michel-bitbol/
LOCATION:Online
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