Now, could the men and women who perform in porn videos become free of both The Addicted Lover "shadow" form of the feminine Lover archetype in their psyches and The Addicted Lover "shadow" form of the masculine Lover archetype in their psyches? Well, just as I see all of the optimal and positive forms of both the masculine and the feminine archetypes of maturity in the human psyche envisioned in Rober Moore's vision of optimal human psychological development as possible, so too, in theory, I see it in the realm of the possible that men and women who perform in porn videos could become free of The Addicted "shadow" forms of both the feminine Lover archetype and the masculine Lover archetype.
Now, similarly to my OEN article titled "Thomas J. Farrell's Encore on Young Lynda Carter," I have titled the present essay "Thomas J. Farrell's Encore on Robert Moore" because I revisit Robert Moore's visionary thought in the present essay.
To round out this discussion up to this point, I next want to discuss my essay "Secondary Orality and Consciousness Today" in the well-organized anthology Media, Consciousness, and Culture: Explorations of Walter Ong's Thought (Sage Publications, 1991, pp. 194-209). In it, I take various hints from Ong's publications about secondary orality and about consciousness today.
II now want to connect what I say about secondary orality in my essay "Secondary Orality and Consciousness Today" with what the late Jungian psychotherapist Edward C. Whitmont says about the goddess in the human psyche in his book Return of the Goddess (Crossroad, 1982). By return of the goddess, he means the return of the goddess in the human psyche to interacting with ego-consciousness. Fine. I have no quarrel with that much - or with anything else Whitmont says in his astute 1982 book.
However, I now want to add here that the return of the goddess in the human psyche has emerged with the emergence of secondary orality - the orality evoked by the communications media that accentuate sound (e.g., television, telephone, radio, tape recordings, and the like).
Incidentally, I hope that you find what I just said about secondary orality convincing - because what I am saying here about secondary orality should serve as a sufficient rebuttal of all the apocalyptic nonsense that Trump keeps advancing.
But because I see the return of the goddess, as Whitmont explains the return of the goddess, as a generally positive development accompanying our secondary orality today, I also want to say here that the return of the goddess as Whitmont explains the return of the goddess in our psyches may at times be accompanied by the overthrow of our ego-consciousness, resulting in a psychotic episode. Bummer, eh?
Now, in the present essay, I next want to discuss the literary critic Terry Eagelton's review in the London Review of Books titled "The Excitement of the Stuff" (dated October 2024) of the late literary critic Fredric Jameson's new 2024 book The Years of Theories: Postwar French Thought to the Present (Verso).
As I read Eagleton's well-informed review of the late Fredric Jameson's new 2024 book about theory in literary studies, I kept thinking of how all the academic enthusiasm for Jacques Derrida and theory eclipsed Ong's profound work.
In any event, Eagleton says, "Where did this current spring from?"
Eagleton then promptly answers this question: "Since three of Derrida's major works appeared in 1967 [in French], an obvious answer would be the political turmoil of the late 1960s, in which - unusually for such mass protests - the function of academic knowledge and the fate of the humanities were among the issues at stake."
In proposing this answer to the question that he had posed, Eagelton here makes an astute analysis - in my opinion.
Now, whatever else may be said about Ong's profound work from the early 1950s onward, his thought during the entire postwar Cold War era was not, in my opinion, connected with "the political turmoil of the 1960s."
Nevertheless, Ong had followed up his astute 1958 book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (Harvard University Press) with his astute sweeping survey of our Western cultural history in his seminal 1967 book The Presence of the Word: Some Prolegomena for Cultural and Religious History (Yale University Press), the expanded version of Ong's Terry Lectures at Yale University in the spring semester of 1964 - in the midst of "the political turmoil of the 1960s."
Yes, to be sure, Father Ong was an American. But Jacques Derrida was French, and so were some of the other theorists.
Yes, Father Ong's profound thought in his 1958 book Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason was deeply indebted to the late French Protestant philosopher Louis Lavelle's work, as Ong himself acknowledges on page 338 in endnote 54 of RMDD. (Ong had received financial assistance from two Guggenheim Fellowships to travel abroad in search of volumes by Peter Ramus and his allies and his critics in libraries in the British Isles and Continental Europe. For three years [November 1950 to November 1953], Ong was based at a Jesuit residence in Paris.)
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