An astonishing array of theoretical discourses appear woven together seamlessly in Semetsky’s rationale for using Tarot practice as a tool for education, drawing from theoretical traditions that range from Jung’s and Pauli’s theories of archetypes and synchronicity, to chaos and complexity or complex systems theories, to C.S. Peirce’s semiotic pragmaticism, to natural law, to hermeneutics, and to the phenomenology of human subjects and life‐worlds. This response considers some of those traditions in relation to each other, with particular concern for issues of language, meaning, knowledge, thinking, and human agency. The priority of Semetsky’s concern for individuation and integration of the human subject within their meaningful life‐world is observed as having paramount importance for her project.
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