From Eranos to Esalen

2021 ◽  
pp. 192-208
Author(s):  
Simon Cox

This chapter traces the subtle body concept from Jung’s Kundalini seminars to the early work of one of its attendees, Frederic Spiegelberg, who would wind up becoming a professor at Stanford in the 1950s after the Nazis purged German academia of Jewish faculty and staff. Spiegelberg would go on to have a huge impact on a whole generation of Stanford graduates at the very beginning of the counterculture. This chapter focuses on Michael Murphy, the founder of the Esalen Institute in Big Sur, California, which would go on to become a countercultural and later New Age mecca during the 1960s and 1970s. The chapter focuses on the subtle body concept in the work of Spiegelberg and Murphy, zeroing in on the points of difference between the teacher and his student. It ends with the proliferation of subtle body discourses and forms of praxis that spin out of Esalen during and after the counterculture, laying the groundwork for the hyperpopularity of yoga and martial arts in 1990s American culture, which the author grew up in, leading to his interest in writing this book in the first place.

2021 ◽  
Vol 31 (2) ◽  
pp. 317-335
Author(s):  
Margaret A. Simons ◽  
Erika Ruonakoski

Abstract In this interview, Margaret A. Simons describes her path to philosophy and existentialism, her struggles in the male-dominated field in the 1960s and 1970s, and her political activism in the civil rights and women’s liberation movements. She also discusses her encounters with Simone de Beauvoir and Beauvoir’s refusal to own her philosophical originality, suggesting that Beauvoir may have adopted a more conventional narrative of a female intellectual to circumvent the public’s resistance to her radical ideas in the 1950s.


Terraforming ◽  
2016 ◽  
pp. 98-136
Author(s):  
Chris Pak

Terraforming and its destructive ecological impact began to receive greater attention in the light of environmentalism in the 1960s-1970s. This chapter draws attention to the links between the utopian imagination, the pastoral, and the notion of the communard, a concept that was re-voiced in “New Age” environmentalist discourse. The first section compares and contrasts several significant proto-Gaian works while the second explores terraforming narratives that re-work the 1950s tradition. Citing Val Plumwood’s analysis of dualistic operations in Feminism and the Mastery of Nature, the conflict between colonising forces and indigenous populations is considered. This section argues that the popular ecological image of connection and the theme of love is a symbolic attempt to bridge the hyperseparation between dualised concepts; between coloniser and colonised, nature and culture.


Author(s):  
William Wootten

This chapter considers works emerging from the poetic movement which formed part of a much larger picture of progression from small pockets of anti-gentility in British society and culture in the 1950s to the much more pervasive societal shift of the 1960s and 1970s. Gentility was not simply repression by politeness, it was connected to the repressions of the culture at large: the emotional and social repression of ‘libido’ or ‘evil’, ‘two world wars’, ‘concentration camps’, ‘genocide’, ‘the threat of nuclear war’. A poet needs to confront ‘the fears and desires he does not wish to face’ and gentility serves to hide from this.


Author(s):  
Geraldine Torrisi-Steele

The notion of using technology for educational purposes is not new. In fact, it can be traced back to the early 1900s during which school museums were used to distribute portable exhibits. This was the beginning of the visual education movement that persisted throughout the 1930s, as advances in technology such as radio and sound motion pictures continued. The training needs of World War II stimulated serious growth in the audiovisual instruction movement. Instructional television arrived in the 1950s but had little impact, due mainly to the expense of installing and maintaining systems. The advent of computers in the 1950s laid the foundation for CAI (computer assisted instruction) through the 1960s and 1970s. However, it wasn’t until the 1980s that computers began to make a major impact on education (Reiser, 2001). Early applications of computer resources included the use of primitive simulation. These early simulations had little graphic capabilities and did little to enhance the learning experience (Munro, 2000).


2019 ◽  
Vol 2 (2) ◽  
pp. 184-196
Author(s):  
Jasna Požgan ◽  
◽  
Ivana Posedi ◽  

The article deals with issues of agricultural cooperatives in the regions of Međimurje and Koprivnička Podravina between 1945 and 1953, and their reorganisation. The reorganisation itself had a large impact on creation of the archival collection of the agricultural cooperatives. Agricultural cooperatives were established in 1945 and in the 1950s and were active through the 1960s when they were abolished. Their records were acquired by the State Archives in Varaždin during the 1960s and 1970s. While about 30 archival fonds of agricultural cooperatives are preserved in the State Archives for Međimurje, only a few are preserved in the State Archives in Varaždin, Collective Center Koprivnica. The importance of such fonds lies in the fact that records provide information about agricultural production in a certain territory and information about its management.


2015 ◽  
Vol 28 (14) ◽  
pp. 5699-5715 ◽  
Author(s):  
Margit Pattantyús-Ábrahám ◽  
Wolfgang Steinbrecht

Abstract Temperature data from radiosondes over Germany have been homogenized manually. The method makes use of the different radiosonde (RS) networks existing in East and West Germany until 1990. The largest temperature adjustments, up to 2.5 K, apply to Freiberg sondes used in the east in the 1950s and 1960s. Adjustments for Graw Hamburg 1948 (H48), 1950 (H50), and Munich 1960 (M60) sondes, used in the west from the 1950s to the late 1980s, and for RKZ sondes, used in the east in the 1970s and 1980s, are also significant: 0.3–0.5 K. Small differences between Vaisala RS80 and RS92 sondes used throughout Germany since 1990 and ~2004, respectively, were not corrected for at levels from the ground to 300 hPa. Comparison of the homogenized data with other datasets—Radiosonde Innovation Composite Homogenization (RICH) and Hadley Centre Atmospheric Temperature, version 2 (HadAT2)—and with Microwave Sounding Unit satellite data shows generally good agreement. HadAT2 data exhibit a few suspicious spikes in the 1970s and 1980s and some suspicious offsets up to 1 K after 1995. Compared to RICH, the homogenized data show slightly different temperatures, by less than ~0.4 K, in the 1960s and 1970s. As reported in other studies, the troposphere over Germany has been warming by 0.2 ± 0.1 K decade−1 from ~1950 to 2013, and the stratosphere has been cooling. The stratospheric trend increases from almost no change near 230 hPa (the tropopause) to −0.4 ± 0.2 K decade−1 near 50 hPa. Trends from the homogenized data are more positive by about 0.1 K decade−1 compared to the original data, both in the troposphere and stratosphere.


Author(s):  
William Bruneau

Religion and local politics have always weighed on secondary education in rural Saskatchewan but so have the brute facts of regional economic history. Isolation and near-poverty helped to ensure low completion rates in the 1950s, and especially in the south-western section of the province. In this memoir the author details educational practice just when prosperity was about to strike the system and the region in the 1960s and 1970s.


2021 ◽  
pp. 003776862110329
Author(s):  
Misha HOO

The emergence of New Age spirituality in Western cultures during the 1960s and 1970s has been described as a rejection of traditional values, fuelled by disillusionment with the Christian church and a feeling of alienation in mainstream social and work environments. While New Age has been characterised as a ‘turning away’ from dominant cultural ideologies, there is comparatively less discussion about what New Age actors are ‘turning towards’ in their pursuit of subjective spirituality. Research from Australia demonstrates that individuals were primarily searching for deeper meaning and looking for spiritual answers when they first engaged with New Age pursuits. In addition, social and intergenerational transmission are both important factors in the cultivation of New Age spirituality.


Author(s):  
Geraldine Torrisi-Steele

The notion of using technology for educational purposes is not new. In fact, it can be traced back to the early 1900s during which time school museums were used to distribute portable exhibits. This was the beginning of the visual education movement that persisted through the 1930s as advances in technology such as radio and sound motion pictures continued. The training needs of World War II stimulated serious growth in the audiovisual instruction movement. Instructional television arrived in the 1950s, but had little impact, mainly due to the expense of installing and maintaining systems. The advent of computers in the 1950s laid the foundation for CAI (computer assisted instruction) through the 1960s and 1970s. However, it was not until the 1980s that computers began to make a major impact in education (Reiser, 2001). Early applications of computer resources included the use of primitive simulation. These early simulations had little graphic capabilities and did little to enhance the learning experience (Munro, 2000). Since the 1990s, there have been rapid advances in computer technologies in the area of multimedia production tools, delivery, and storage devices. Throughout the 1990s, numerous CD-ROM educational multimedia software was produced and was used in educational settings. More recently, the advent of the World Wide Web (WWW), together with the emergence of mobile devices and wireless networking, has opened a vast array of possibilities for the use of multimedia technologies and associated information and communications technologies (ICT) to enrich the learning environment. Today, educational institutions are investing considerable effort and money into the use of multimedia. The use of multimedia technologies in educational institutions is seen as necessary for keeping education relevant to the twenty-first century (Selwyn & Gordard, 2003). The term “multimedia” as used in this article refers any technologies which make possible “the entirely digital delivery of content presented by using an integrated combination of audio, video, images (twodimensional, three-dimensional) and text” along with the capacity to support user interaction (Torrisi-Steele, 2004, p. 24). Multimedia may be delivered on computer via CD-ROM, DVD, the Internet, or on other devices such as mobile phones and personal digital assistants, or any digital device capable of supporting interactive and integrated delivery of digital audio, video, image, and text data. The notion of interaction in educational multimedia may be viewed from two perspectives. First, interaction may be conceptualised in terms of “the capacity of the system to allow individual to control the pace of presentation and to make choices about which pathways are followed to move through the content; and the ability of the system to accept input from the user and provide appropriate feedback to that input” (Torrisi- Steele, 2004, p. 24). Second, given the integration of multimedia with communication technologies, interaction may be conceptualized as communication among individuals (teacher-learner and learner(s)-learner(s)) in the learning space that is made possible by technology (e-mail, chat, video-conferencing, threaded discussion groups, and so on).


2017 ◽  
Vol 24 (2-3) ◽  
pp. 209-232
Author(s):  
Dong-Choon Kim

In the 1950s, Christianity and educational achievement were the primary means for Koreans to break through the misery and powerlessness that the conflict from June 1950 to July 1953 had caused. Along with education, religion was a promising route in securing familial welfare for South Koreans. Among the several religions and denominations, Protestant churches were more popular for the uprooted people residing in urban areas. These two privately motivated daily activities—education and religion—captured the concern of the Korean people who had lost everything during the war. Under President Syngman Rhee’s “police state” and infrastructural ruin, religious and educational institutions filled the vacuum in the Republic of Korea that the Korean War had left in civil society. The Korean “habitus” of family promotion in the 1950s foretold the fast economic growth of the 1960s and 1970s. This paper will show how South Korea, during that decade, witnessed the formation of a new familialism, which tended to focus on the family’s fortune and money as a final goal. Ethical understandings and political decisions were secondary to the main priority of family promotion.


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