Jean Gebser - Revision history

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	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}		\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}

	'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|pp=423–32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].		'''Jean Gebser''' ({{IPA\|de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|pp=423–32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].

	==Biography==		==Biography==

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See also: Add link to existing Wikipedia page

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	* [[Spiral Dynamics]]		* [[Spiral Dynamics]]
	* [[James W. Fowler#Stages of Faith\|Fowler's stages of faith development]]		* [[James W. Fowler#Stages of Faith\|Fowler's stages of faith development]]
	* [[Integral Theory]]		* [[Integral_theory_(Ken_Wilber)\|Integral Theory]]

	==Notes==		==Notes==

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	==Biography==		==Biography==
	Gebser was born '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]). His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. He was a cousin of World War I-era chancellor [[Theobald ~~Von~~ Bethmann Hollweg]].		Gebser was born '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]). His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. He was a cousin of World War I-era chancellor [[Theobald von Bethmann Hollweg]].

	He left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the [[Ministry of Education (Spain)\|Ministry of Education]].		He left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the [[Ministry of Education (Spain)\|Ministry of Education]].

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	==Biography==		==Biography==
	~~Born~~ '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]), he left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the Spanish Ministry of Education. His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. ~~Cousin~~ of World War 1 era chancellor Theobald Von Bethmann Hollweg.		Gebser was born '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]). His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. He was a cousin of World War I-era chancellor [[Theobald Von Bethmann Hollweg]].

			He left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the [[Ministry of Education (Spain)\|Ministry of Education]].

	[[File:Jean Gebser Gedenktafel in Bern.jpg\| 260px\| thumb\|Commemorative plaque at the [[Kramgasse]] 52 in [[Bern]] (Switzerland)]]		[[File:Jean Gebser Gedenktafel in Bern.jpg\| 260px\| thumb\|Commemorative plaque at the [[Kramgasse]] 52 in [[Bern]] (Switzerland)]]

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Resolving Category:Harv and Sfn no-target errors. Just |year= not |orig-year= as well, converted other refs to avoid the same error in the future

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	Each consciousness structure eventually becomes deficient, and is replaced by a following structure. The stress and chaos in [[Europe]] from 1914 to 1945 were the symptoms of a structure of consciousness that was at the end of its effectiveness, and which heralded the birth of a new form of consciousness. The first evidence he witnessed was in the novel use of [[language]] and [[literature]]. He modified this position in 1943 so as to include the changes which were occurring in the arts and sciences at that time.		Each consciousness structure eventually becomes deficient, and is replaced by a following structure. The stress and chaos in [[Europe]] from 1914 to 1945 were the symptoms of a structure of consciousness that was at the end of its effectiveness, and which heralded the birth of a new form of consciousness. The first evidence he witnessed was in the novel use of [[language]] and [[literature]]. He modified this position in 1943 so as to include the changes which were occurring in the arts and sciences at that time.

	His thesis of the failure of one structure of consciousness alongside the emergence of a new one led him to inquire as to whether such had not occurred before. His work, ''Ursprung und Gegenwart'' is the result of that inquiry. It was published in various editions from 1949 to 1953, and translated into English as ''The Ever-Present Origin''.{{sfn\|Gebser\|~~1985,~~ 1991}} Working from the historical evidence of almost every major field, (e.g., [[poetry]], [[music]], [[visual art]]s, [[architecture]], [[philosophy]], [[religion]], [[physics]] and the other [[natural science]]s, etc.) Gebser saw traces of the emergence (which he called "efficiency") and collapse ("deficiency") of various structures of consciousness throughout [[history]].		His thesis of the failure of one structure of consciousness alongside the emergence of a new one led him to inquire as to whether such had not occurred before. His work, ''Ursprung und Gegenwart'' is the result of that inquiry. It was published in various editions from 1949 to 1953, and translated into English as ''The Ever-Present Origin''.{{sfn\|Gebser\|1991}} Working from the historical evidence of almost every major field, (e.g., [[poetry]], [[music]], [[visual art]]s, [[architecture]], [[philosophy]], [[religion]], [[physics]] and the other [[natural science]]s, etc.) Gebser saw traces of the emergence (which he called "efficiency") and collapse ("deficiency") of various structures of consciousness throughout [[history]].

	==Structures of consciousness==		==Structures of consciousness==
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	===Magic structure===		===Magic structure===
	In the magical structure events, objects and persons are magically related. Symbols and statues do not just ''represent'' those events, objects and persons, but ''are'' those same objects and persons.{{sfn\|Gebser\|~~1985,~~ 1991}}		In the magical structure events, objects and persons are magically related. Symbols and statues do not just ''represent'' those events, objects and persons, but ''are'' those same objects and persons.{{sfn\|Gebser\|1991}}
	Gebser symbolizes this "one-dimensional" consciousness structure by the space-less, time-less "point". Unlike the archaic structure in which there is a "perfect identity of man and universe",~~<ref>~~Gebser ~~1985,~~1991: p. 45~~</ref>~~ man is aware of nature as something within his community to which it must "listen" and out of which it must act in order to survive.		Gebser symbolizes this "one-dimensional" consciousness structure by the space-less, time-less "point". Unlike the archaic structure in which there is a "perfect identity of man and universe",{{sfn\|Gebser\|1991\|p=45}} man is aware of nature as something within his community to which it must "listen" and out of which it must act in order to survive.

	===Mythical structure===		===Mythical structure===
	Gebser symbolizes the "two-dimensional" mythical structure by the circle and cyclical time, based on man's discovery of the rhythmic recurrence of natural events and of his inner reflections on his experience of those events. "...[W]hereas the distinguishing characteristic of the magic structure was the emergent awareness of nature, the essential characteristic of the mythical structure is the emergent awareness of soul."~~<ref>~~Gebser ~~1985,~~1991: p. 61~~</ref>~~ In the mythical structure events, objects and persons are woven together in [[narrative\|stories]]. [[Mythology\|Mythologies]] give coherence to consciousness.{{sfn\|Gebser\|~~1985,~~ 1991}} An important element in myth is ''polarity''; the etymology of ''myth'' itself implies both speaking (mouth, ''mythos'') and silence (mute, ''{{transl\|grc\|myein}}'').~~<ref>~~Gebser ~~1985,~~1991: pp. 64-65~~</ref>~~ Gebser explains that polarity makes myth particularly foreign to the mental consciousness structure: "Only when we acknowledge both meanings of the root can we discern the fundamental nature of the mythical structure. Only when taken together as an elemental ambivalence, and not a rational contradiction, are they constitutive for the mythical structure."~~<ref>~~Gebser ~~1985,~~1991: pp. 65-66~~</ref>~~ "Only a mental world requires laws; the mythical world, secure in the polarity, neither knows nor needs them."~~<ref>~~Gebser ~~1985,~~1991: p. 76~~</ref>~~		Gebser symbolizes the "two-dimensional" mythical structure by the circle and cyclical time, based on man's discovery of the rhythmic recurrence of natural events and of his inner reflections on his experience of those events. "...[W]hereas the distinguishing characteristic of the magic structure was the emergent awareness of nature, the essential characteristic of the mythical structure is the emergent awareness of soul."{{sfn\|Gebser\|1991\|p=61}} In the mythical structure events, objects and persons are woven together in [[narrative\|stories]]. [[Mythology\|Mythologies]] give coherence to consciousness.{{sfn\|Gebser\|1991}} An important element in myth is ''polarity''; the etymology of ''myth'' itself implies both speaking (mouth, ''mythos'') and silence (mute, ''{{transl\|grc\|myein}}'').{{sfn\|Gebser\|1991\|pp=64-65}} Gebser explains that polarity makes myth particularly foreign to the mental consciousness structure: "Only when we acknowledge both meanings of the root can we discern the fundamental nature of the mythical structure. Only when taken together as an elemental ambivalence, and not a rational contradiction, are they constitutive for the mythical structure."{{sfn\|Gebser\|1991\|pp=65-66}} "Only a mental world requires laws; the mythical world, secure in the polarity, neither knows nor needs them."{{sfn\|Gebser\|1991\|p=76}}

	===Mental structure===		===Mental structure===
	The mental structure appropriates events, objects and persons by the use of logic.{{sfn\|Gebser\|~~1985,~~ 1991}} In its efficient form, the mental structure is "three-dimensional". Gebser symbolizes it with the "triangle", which illustrates a "trinity" of thesis, antithesis, and synthesis: "the base of the triangle with its two points lying in opposition represents the dual contraries or antinomies which are unified at the point or apex."~~<ref>~~Gebser ~~1985,~~1991: p. 87~~</ref>~~ For Gebser, this is the essence of "the emergence of directed or discursive thought"~~<ref>~~Gebser ~~1985,~~1991: p. 75~~</ref>~~ with which Western science would be built. "It required centuries to sufficiently devitalize and demythologize the word so that it was able to express distinct concepts freed from the wealth of imagery, as well as to reach the rationalistic extreme where the word, once a power [magic] and later an image [myth], was degraded to a mere formula."~~<ref>~~Gebser ~~1985,~~1991: p. 83~~</ref>~~		The mental structure appropriates events, objects and persons by the use of logic.{{sfn\|Gebser\|1991}} In its efficient form, the mental structure is "three-dimensional". Gebser symbolizes it with the "triangle", which illustrates a "trinity" of thesis, antithesis, and synthesis: "the base of the triangle with its two points lying in opposition represents the dual contraries or antinomies which are unified at the point or apex."{{sfn\|Gebser\|1991\|p=87}} For Gebser, this is the essence of "the emergence of directed or discursive thought"{{sfn\|Gebser\|1991\|p=75}} with which Western science would be built. "It required centuries to sufficiently devitalize and demythologize the word so that it was able to express distinct concepts freed from the wealth of imagery, as well as to reach the rationalistic extreme where the word, once a power [magic] and later an image [myth], was degraded to a mere formula."{{sfn\|Gebser\|1991\|p=83}}

	The deficient form of the mental structure Gebser called the 'rational' structure. The rational structure of awareness seeks to deny the other structures with its claim that humans are exclusively rational.		The deficient form of the mental structure Gebser called the 'rational' structure. The rational structure of awareness seeks to deny the other structures with its claim that humans are exclusively rational.

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	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}		\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}

	'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|p=423-32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].		'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|pp=423–32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].

	==Biography==		==Biography==
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	His thesis of the failure of one structure of consciousness alongside the emergence of a new one led him to inquire as to whether such had not occurred before. His work, ''Ursprung und Gegenwart'' is the result of that inquiry. It was published in various editions from 1949 to 1953, and translated into English as ''The Ever-Present Origin''.{{sfn\|Gebser\|1985, 1991}} Working from the historical evidence of almost every major field, (e.g., [[poetry]], [[music]], [[visual art]]s, [[architecture]], [[philosophy]], [[religion]], [[physics]] and the other [[natural science]]s, etc.) Gebser saw traces of the emergence (which he called "efficiency") and collapse ("deficiency") of various structures of consciousness throughout [[history]].		His thesis of the failure of one structure of consciousness alongside the emergence of a new one led him to inquire as to whether such had not occurred before. His work, ''Ursprung und Gegenwart'' is the result of that inquiry. It was published in various editions from 1949 to 1953, and translated into English as ''The Ever-Present Origin''.{{sfn\|Gebser\|1985, 1991}} Working from the historical evidence of almost every major field, (e.g., [[poetry]], [[music]], [[visual art]]s, [[architecture]], [[philosophy]], [[religion]], [[physics]] and the other [[natural science]]s, etc.) Gebser saw traces of the emergence (which he called "efficiency") and collapse ("deficiency") of various structures of consciousness throughout [[history]].

	==~~The structures~~ of consciousness==		==Structures of consciousness==
	Gebser distinguished the following structures:		Gebser distinguished the following structures:
	# The ''archaic'' structure		# The ''archaic'' structure
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	# The ''integral'' structure		# The ''integral'' structure

	===~~The archaic~~ structure===		===Archaic structure===
	The archaic structure is the first structure of consciousness to emerge from the "ever-present origin":		The archaic structure is the first structure of consciousness to emerge from the "ever-present origin":
	{{quote\|The term "archaic" as used here is derived from the Greek arce, meaning inception, or origin. Origin (or Ursprung, in the original German) is the source from which all springs, but it is that which springs forth itself. It is the essence which is behind and which underlies consciousness.{{sfn\|Mahood\|1996}}}}		{{quote\|The term "archaic" as used here is derived from the Greek arce, meaning inception, or origin. Origin (or Ursprung, in the original German) is the source from which all springs, but it is that which springs forth itself. It is the essence which is behind and which underlies consciousness.{{sfn\|Mahood\|1996}}}}
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	{{quote\|The human being was totally immersed in the world unable to extricate himself or herself from that world. They were identical with that world.{{sfn\|Mickunas\|1997}}}}		{{quote\|The human being was totally immersed in the world unable to extricate himself or herself from that world. They were identical with that world.{{sfn\|Mickunas\|1997}}}}

	===~~The magic~~ structure===		===Magic structure===
	In the magical structure events, objects and persons are magically related. Symbols and statues do not just ''represent'' those events, objects and persons, but ''are'' those same objects and persons.{{sfn\|Gebser\|1985, 1991}}		In the magical structure events, objects and persons are magically related. Symbols and statues do not just ''represent'' those events, objects and persons, but ''are'' those same objects and persons.{{sfn\|Gebser\|1985, 1991}}
	Gebser symbolizes this "one-dimensional" consciousness structure by the space-less, time-less "point". Unlike the archaic structure in which there is a "perfect identity of man and universe",<ref>Gebser 1985,1991: p. 45</ref> man is aware of nature as something within his community to which it must "listen" and out of which it must act in order to survive.		Gebser symbolizes this "one-dimensional" consciousness structure by the space-less, time-less "point". Unlike the archaic structure in which there is a "perfect identity of man and universe",<ref>Gebser 1985,1991: p. 45</ref> man is aware of nature as something within his community to which it must "listen" and out of which it must act in order to survive.

	===~~The mythical~~ structure===		===Mythical structure===
	Gebser symbolizes the "two-dimensional" mythical structure by the circle and cyclical time, based on man's discovery of the rhythmic recurrence of natural events and of his inner reflections on his experience of those events. "...[W]hereas the distinguishing characteristic of the magic structure was the emergent awareness of nature, the essential characteristic of the mythical structure is the emergent awareness of soul."<ref>Gebser 1985,1991: p. 61</ref> In the mythical structure events, objects and persons are woven together in [[narrative\|stories]]. [[Mythology\|Mythologies]] give coherence to consciousness.{{sfn\|Gebser\|1985, 1991}} An important element in myth is ''polarity''; the etymology of ''myth'' itself implies both speaking (mouth, ''mythos'') and silence (mute, ''{{transl\|grc\|myein}}'').<ref>Gebser 1985,1991: pp. 64-65</ref> Gebser explains that polarity makes myth particularly foreign to the mental consciousness structure: "Only when we acknowledge both meanings of the root can we discern the fundamental nature of the mythical structure. Only when taken together as an elemental ambivalence, and not a rational contradiction, are they constitutive for the mythical structure."<ref>Gebser 1985,1991: pp. 65-66</ref> "Only a mental world requires laws; the mythical world, secure in the polarity, neither knows nor needs them."<ref>Gebser 1985,1991: p. 76</ref>		Gebser symbolizes the "two-dimensional" mythical structure by the circle and cyclical time, based on man's discovery of the rhythmic recurrence of natural events and of his inner reflections on his experience of those events. "...[W]hereas the distinguishing characteristic of the magic structure was the emergent awareness of nature, the essential characteristic of the mythical structure is the emergent awareness of soul."<ref>Gebser 1985,1991: p. 61</ref> In the mythical structure events, objects and persons are woven together in [[narrative\|stories]]. [[Mythology\|Mythologies]] give coherence to consciousness.{{sfn\|Gebser\|1985, 1991}} An important element in myth is ''polarity''; the etymology of ''myth'' itself implies both speaking (mouth, ''mythos'') and silence (mute, ''{{transl\|grc\|myein}}'').<ref>Gebser 1985,1991: pp. 64-65</ref> Gebser explains that polarity makes myth particularly foreign to the mental consciousness structure: "Only when we acknowledge both meanings of the root can we discern the fundamental nature of the mythical structure. Only when taken together as an elemental ambivalence, and not a rational contradiction, are they constitutive for the mythical structure."<ref>Gebser 1985,1991: pp. 65-66</ref> "Only a mental world requires laws; the mythical world, secure in the polarity, neither knows nor needs them."<ref>Gebser 1985,1991: p. 76</ref>

	===~~The mental~~ structure===		===Mental structure===
	The mental structure appropriates events, objects and persons by the use of logic.{{sfn\|Gebser\|1985, 1991}} In its efficient form, the mental structure is "three-dimensional". Gebser symbolizes it with the "triangle", which illustrates a "trinity" of thesis, antithesis, and synthesis: "the base of the triangle with its two points lying in opposition represents the dual contraries or antinomies which are unified at the point or apex."<ref>Gebser 1985,1991: p. 87</ref> For Gebser, this is the essence of "the emergence of directed or discursive thought"<ref>Gebser 1985,1991: p. 75</ref> with which Western science would be built. "It required centuries to sufficiently devitalize and demythologize the word so that it was able to express distinct concepts freed from the wealth of imagery, as well as to reach the rationalistic extreme where the word, once a power [magic] and later an image [myth], was degraded to a mere formula."<ref>Gebser 1985,1991: p. 83</ref>		The mental structure appropriates events, objects and persons by the use of logic.{{sfn\|Gebser\|1985, 1991}} In its efficient form, the mental structure is "three-dimensional". Gebser symbolizes it with the "triangle", which illustrates a "trinity" of thesis, antithesis, and synthesis: "the base of the triangle with its two points lying in opposition represents the dual contraries or antinomies which are unified at the point or apex."<ref>Gebser 1985,1991: p. 87</ref> For Gebser, this is the essence of "the emergence of directed or discursive thought"<ref>Gebser 1985,1991: p. 75</ref> with which Western science would be built. "It required centuries to sufficiently devitalize and demythologize the word so that it was able to express distinct concepts freed from the wealth of imagery, as well as to reach the rationalistic extreme where the word, once a power [magic] and later an image [myth], was degraded to a mere formula."<ref>Gebser 1985,1991: p. 83</ref>

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	Some saw the cause of this despair as a lack of [[Value (personal and cultural)\|value]]s or [[ethics]]. Gebser saw that it is the very consciousness structure itself which has played out to its inherent end. He saw that its [[metaphysics\|metaphysical]] presumptions necessarily led to this ethical dead end. A "value-free" ontology like materialism leads of necessity to living "without value". Any attempt to remedy the situation by a return to "values" would ultimately fail. But it was through this very [[quagmire]] of "the decline of the [[Western world\|West]]" that Gebser saw the emergence of a new structure of consciousness which he termed the integral.		Some saw the cause of this despair as a lack of [[Value (personal and cultural)\|value]]s or [[ethics]]. Gebser saw that it is the very consciousness structure itself which has played out to its inherent end. He saw that its [[metaphysics\|metaphysical]] presumptions necessarily led to this ethical dead end. A "value-free" ontology like materialism leads of necessity to living "without value". Any attempt to remedy the situation by a return to "values" would ultimately fail. But it was through this very [[quagmire]] of "the decline of the [[Western world\|West]]" that Gebser saw the emergence of a new structure of consciousness which he termed the integral.

	===~~The integral~~ structure===		===Integral structure===
	The integral consciousness structure was made evident by a new relationship to space and time. In the second part of his work, Gebser set out to document the evidence that he saw throughout various human endeavors. Of note here were the incorporation of time in physics, the attempts to "paint" time in the visual arts and the like. Gebser noticed that the integral structure of consciousness was largely witnessed as the irruption of time into the "fixed-reality" of the mental structure. For Gebser, [[Mind-body dualism\|dualistically]] opposed and "static" categories of [[Being]] gave way to transparency.		The integral consciousness structure was made evident by a new relationship to space and time. In the second part of his work, Gebser set out to document the evidence that he saw throughout various human endeavors. Of note here were the incorporation of time in physics, the attempts to "paint" time in the visual arts and the like. Gebser noticed that the integral structure of consciousness was largely witnessed as the irruption of time into the "fixed-reality" of the mental structure. For Gebser, [[Mind-body dualism\|dualistically]] opposed and "static" categories of [[Being]] gave way to transparency.

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	* {{Citation \| last =Hämmerli \| first =Rudlof \| year =1980 \| title =Nachwort des Herausgebers. In: Jean Gebser Gesamtausgabe Band VII \| publisher =Novalis Verlag Gbr}}		* {{Citation \| last =Hämmerli \| first =Rudlof \| year =1980 \| title =Nachwort des Herausgebers. In: Jean Gebser Gesamtausgabe Band VII \| publisher =Novalis Verlag Gbr}}
	* {{Citation \| last =Mahood \| first =Ed \| year =1996 \| title =The Primordial Leap and the Present: The Ever-Present Origin – An Overview of the Work of Jean Gebser \| url =http://www.gaiamind.org/Gebser.html}}		* {{Citation \| last =Mahood \| first =Ed \| year =1996 \| title =The Primordial Leap and the Present: The Ever-Present Origin – An Overview of the Work of Jean Gebser \| url =http://www.gaiamind.org/Gebser.html}}
	* {{Citation\|last=Mickunas \|first=Algis \|year=1997 \|title=An Introduction to the Philosophy of Jean Gebser. In: Integrative Investigations'', January 1997, Volume 4 Number 1. Pages 8-21 \|url=http://www.gebser.org/download/IEX/IEXvol4.pdf }}{{dead link\|date=April 2017 \|bot=InternetArchiveBot \|fix-attempted=yes }}		* {{Citation\|last=Mickunas \|first=Algis \|year=1997 \|title=An Introduction to the Philosophy of Jean Gebser. In: ''Integrative Investigations'', January 1997, Volume 4 Number 1. Pages 8-21 \|url=http://www.gebser.org/download/IEX/IEXvol4.pdf }} {{dead link\|date=April 2017 \|bot=InternetArchiveBot \|fix-attempted=yes }}
	* {{Citation \| last =Thompson \| first =William Irwin \| year =1996 \| title =Coming Into Being: Artifacts and Texts in the Evolution of Consciousness}}		* {{Citation \| last =Thompson \| first =William Irwin \| year =1996 \| title =Coming Into Being: Artifacts and Texts in the Evolution of Consciousness}}
	* {{Citation \| last =Wilber \| first =Ken \| year =1996 \| title =Up From Eden. A Transpersonal View of Human Evolution}}		* {{Citation \| last =Wilber \| first =Ken \| year =1996 \| title =Up From Eden. A Transpersonal View of Human Evolution}}

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	{{short description\|Swiss philosopher, linguist, and poet}}		{{short description\|Swiss philosopher, linguist, and poet}}
			{{Infobox philosopher
	{{infobox scientist/Wikidata
			\| image = Jean Gebser Portrait.jpg
	\| fetchwikidata=ALL
			\| caption = Jean Gebser (1957)
⚫	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]
			\| region = Western Philosophy
	}}
			\| era = [[20th-century philosophy]]
			\| name = Jean Gebser
			\| birth_date = {{birth date\|df=yes\|1905\|08\|20}}
			\| birth_place = [[Poznań\|Posen]], [[German Empire]]
			\| death_date = {{death date and age\|df=yes\|1973\|05\|14\|1905\|08\|20}}
			\| death_place = [[Wabern bei Bern]], Switzerland
			\| nationality = Swiss
			\| school_tradition = [[Phenomenology (philosophy)\|Phenomenology]]<ref name="JGS">[http://www.gebser.org/ Jean Gebser Society]</ref>
			\| main_interests = phenomenology of [[Consciousness]]<ref name="JGS" />
			\| influences = [[Henri Bergson\|Bergson]], [[Edmund Husserl\|Husserl]], [[Pablo Picasso\|Picasso]], [[Albert Einstein\|Einstein]], [[Rainer Maria Rilke\|Rilke]], [[Friedrich Hölderlin\|Hölderlin]], [[Federico García Lorca\|Lorca]], [[Plato]], [[Aristotle]]
		⚫	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}

	'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|p=423-32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].		'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|p=423-32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].

ManagesErgPsi at 13:44, 26 March 2023

2023-03-26T13:44:32Z

← Previous revision		Revision as of 13:44, 26 March 2023
Line 1:		Line 1:
	{{short description\|Swiss philosopher, linguist, and poet}}		{{short description\|Swiss philosopher, linguist, and poet}}
			{{infobox scientist/Wikidata
	{{Infobox philosopher
			\| fetchwikidata=ALL
	\| image = Jean Gebser Portrait.jpg
		⚫	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]
	\| image_size = 220px
			}}
	\| caption = Jean Gebser (1957)
	\| region = Western Philosophy
	\| era = [[20th-century philosophy]]
	\| name = Jean Gebser
	\| birth_date = {{birth date\|df=yes\|1905\|08\|20}}
	\| birth_place = [[Poznań\|Posen]], [[German Empire]]
	\| death_date = {{death date and age\|df=yes\|1973\|05\|14\|1905\|08\|20}}
	\| death_place = [[Wabern bei Bern]], Switzerland
	\| nationality = Swiss
	\| school_tradition = [[Phenomenology (philosophy)\|Phenomenology]]<ref name="JGS">[http://www.gebser.org/ Jean Gebser Society]</ref>
	\| main_interests = phenomenology of [[Consciousness]]<ref name="JGS" />
	\| influences = [[Henri Bergson\|Bergson]], [[Edmund Husserl\|Husserl]], [[Pablo Picasso\|Picasso]], [[Albert Einstein\|Einstein]], [[Rainer Maria Rilke\|Rilke]], [[Friedrich Hölderlin\|Hölderlin]], [[Federico García Lorca\|Lorca]], [[Plato]], [[Aristotle]]
⚫	\| influenced = [[Ken Wilber]], [[William Irwin Thompson]], [[Georg Feuerstein]], [[John David Ebert]], [[Ralph Abraham (mathematician)\|Ralph Abraham]], [[Daniel Pinchbeck]], [[Allan Combs]], [[Rudolf Bahro]], [[Hugo Enomiya-Lassalle]]}}

	'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|p=423-32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].		'''Jean Gebser''' ({{IPA-de\|ˈɡeːpsɐ\|lang}}; August 20, 1905 as Hans Karl Hermann Rudolph Gebser – May 14, 1973) was a Swiss [[philosopher]], [[linguistics\|linguist]],{{sfn\|Arneson\|2007\|p=195}}{{sfn\|Gebser\|1944}}{{sfn\|Hämmerli\|1980\|p=423-32}} and [[poetry\|poet]] who described the structures of human [[consciousness]].

ManagesErgPsi at 21:52, 25 March 2023

2023-03-25T21:52:33Z

← Previous revision		Revision as of 21:52, 25 March 2023
Line 22:		Line 22:
	Born '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]), he left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the Spanish Ministry of Education. His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. Cousin of World War 1 era chancellor Theobald Von Bethmann Hollweg.		Born '''Hans Karl Hermann Rudolph Gebser''' in [[Poznań\|Posen]] in [[German Empire\|Imperial Germany]] (now [[Poland]]), he left [[Weimar Republic\|Germany]] in 1929, living for a time in Italy and then in France. He then moved to [[Spain]], mastered the [[Spanish language]] in a few months and entered the Spanish Civil Service where he rose to become a senior official in the Spanish Ministry of Education. His father was lawyer Frederich Gebser and mother was Margaretha Grundmann. Cousin of World War 1 era chancellor Theobald Von Bethmann Hollweg.

	[[File:Jean Gebser Gedenktafel in Bern.jpg\|thumb\|Commemorative plaque at the [[Kramgasse]] 52 in [[Bern]] (Switzerland)]]		[[File:Jean Gebser Gedenktafel in Bern.jpg\| 260px\| thumb\|Commemorative plaque at the [[Kramgasse]] 52 in [[Bern]] (Switzerland)]]
	Before the [[Spanish Civil War]] began, he moved to Paris, and then to Southern France. It was here that he changed his German first name "Hans" to the French "Jean."<ref group=web>[http://www.here-now4u.de/ENG/gebser_biography.htm Gebser Biography]</ref><ref group=web>[http://www.gaiamind.org/Gebser.html The Primordial Leap and the Present: The Ever-Present Origin – An Overview of the Work of Jean Gebser]</ref> He lived in [[Paris]] for a while but saw the unavoidability of a German invasion. He fled to [[Switzerland]] in 1939, escaping only hours before the border was closed. He spent the rest of his life near [[Bern]], where he did most of his writing. Even late in life, Gebser travelled widely in [[India]], the [[Far East]], and the [[Americas]], and wrote half a dozen more books. He was also a published poet.		Before the [[Spanish Civil War]] began, he moved to Paris, and then to Southern France. It was here that he changed his German first name "Hans" to the French "Jean."<ref group=web>[http://www.here-now4u.de/ENG/gebser_biography.htm Gebser Biography]</ref><ref group=web>[http://www.gaiamind.org/Gebser.html The Primordial Leap and the Present: The Ever-Present Origin – An Overview of the Work of Jean Gebser]</ref> He lived in [[Paris]] for a while but saw the unavoidability of a German invasion. He fled to [[Switzerland]] in 1939, escaping only hours before the border was closed. He spent the rest of his life near [[Bern]], where he did most of his writing. Even late in life, Gebser travelled widely in [[India]], the [[Far East]], and the [[Americas]], and wrote half a dozen more books. He was also a published poet.