By Michael Perlman
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Additional info for Imaginal memory and the place of Hiroshima
Sample text
During the initial phase of the Cold War:11 one-sided reliance on images of "strength;" ethnocentricity and national chauvinism; fear of the ambiguous, of change, of inferiority, "weakness" and "femininity" and of whatever opposes one's totalistic idealogical system or group; and a ''black-and-white" way of viewing the world. This last, the splitting of the psychic and political cosmos into opposites, such as the United States and the Soviet Union, goes togetheras Wolfgang Giegerich and Hillman observewith psychological monotheism: Strong-Armed Ego's single vision.
Page xv ABBREVIATIONS The following frequently cited works will be referenced in the text using the abbreviations given below. AM The Art of Memory, by Frances Yates (Chicago: University of Chicago Press, 1966) BC The Broken Connection, by Robert Jay Lifton (New York: Simon & Schuster, 1979). CW Collected Works, by C. G. Jung, trans. R. R. C. Hull, vols. 1-20 (Princeton: Princeton University Press, Bollingen Series XX, 1953ff); indicated in text by volume and paragraph nos. DL Death in Life: Survivors of Hiroshima, by Robert Jay Lifton (New York: Random House, 1967).
Casey (Bloomington, IN: University of Indiana Press, 1987). RP Re-Visioning Psychology, by James Hillman (New York: Harper & Row, 1975). " 1 Placed in contemporary context, da Signa's words echo a chores or warnings sounded since the opening of the nuclear era: Let us remember the joyful possibilities of a world at peace and the torments of nuclear hell revealed at Hiroshima and Nagasaki. In both contextsthat of Medieval piety and that of the presentremembering evokes future possibilities. Conversely, imagining the future inevitably involves a look into the past; future possibilities are linked and laden with memory.