By James Hillman
Uniform version of the Writings of James Hillman, quantity 9
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34 Kant continues the rationalist mode of degradation. ” 35 Like Aquinas, he points out that kindness toward animals will develop humane feelings toward mankind. Again, the concern is not for the animal. My point ought now become horribly clear from this passage from a sermon by Cardinal Newman: We, in our turn, have no duties toward the brute creation; there is no relation of justice between them and us … They can claim nothing at our hands; into our hands they are absolutely delivered. 36 The moral philosophy of Aquinas, Kant, and Newman did recognize that the animal suffered.
They say no. But each time I put my hand up to the holes, I feel small tight white feathers – like the cap on an eagle’s head. It feels lovely and I enjoy having this secret. In the kitchen, by the mirror, mother-daughter, loss of hair – a concatenation of familiar transformational motifs. In addition, here, the white eagle-feathered cap, appearing in the absence of her own natural hair, in the lacunae, the open spots of her head. Eagle-power emerges head-to-head and with it comes a paranoid potential: enjoying the loveliness of having this private secret in the midst of the “party,” and despite what others say.
The dream is dissolved in a wider context and defended against by intellectualized knowledge. The import and complexity of the dream and its emotion is displaced from the dream onto the exciting and rich discoveries of amplification. We are led away from what is there to what is not there – the pig in contexts other than this actual dream. For the imagist the dream has an inherent overdetermination. It is stuffed with its own grounds for archetypal significance. There can be no improvement on the dream or basis for the dream beyond the dream.