This chapter contains sections titled: Introduction Self‐education Affects and Experience How We Learn Becoming‐other New Ethics A Concluding Remark References.

This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the previous volume of this journal as Part I, while its phenomenologically transcendental portion is published here as Part II. Part I first clarified the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification it showed that, in marked contrast to the (...) prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors (rooted in Freud's theory of repression) in the descriptive account of the constitution of an unconscious, there are cognitive factors (rooted in Jung's theory of apperception) that have yet to be descriptively accounted for by phenomenological psychology. Part I concluded with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II shows how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, i. e., the so-called "collective unconscious," can be phenomenologically accounted for if: (1) Jung's methodological differentiation of empirical and interpretative (hermeneutically phenomenological) approaches to the unconscious is attended to and; (2) such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious. (shrink)

C. G. Jung and the Dead: Visions, Active Imagination and the Unconscious Terrainoffers an in-depth look at Jung's encounters with the dead, moving beyond a symbolic understanding to consider these figures a literal presence in the psyche. Stephani Stephens explores Jung's personal experiences, demonstrating his skill at visioning in all its forms as well as detailing the nature of the dead. This unique study is the first to follow the narrative thread of the dead from Memories, Dreams, Reflections (...) into The Red Book, assessing Jung's thoughts on their presence, his obligations to them, and their role in his psychological model. It offers the opportunity to examine this previously neglected theme unfolding during Jung's period of intense confrontation with the unconscious, and to understand active imagination as Jung's principle method of managing that unconscious content. As well as detailed analysis of Jung's own work, the book includes a timeline of key events and case material. C. G. Jung and the Deadwill offer academics and students of Jungian and post-Jungian studies, the history of psychology, Western esoteric history and gnostic and visionary traditions a new perspective on Jung's work. It will also be of great interest to Jungian analysts and psychotherapists, analytical psychologists and practitioners of other psychological disciplines interested in Jungian ideas. ysis of Jung's own work, the book includes a timeline of key events and case material. C. G. Jung and the Deadwill offer academics and students of Jungian and post-Jungian studies, the history of psychology, Western esoteric history and gnostic and visionary traditions a new perspective on Jung's work. It will also be of great interest to Jungian analysts and psychotherapists, analytical psychologists and practitioners of other psychological disciplines interested in Jungian ideas. (shrink)

In this novel re-examination of the archetype construct, philosopher Jon Mills and psychiatrist Erik Goodwyn engage in spirited dialogue on the origins, nature, and scope of what archetypes actually constitute, their relation to the greater questions of psyche and worldhood, and their relevance for Jungian studies and analytical psychology today. Arguably the most definitive feature of Jung's metapsychology is his theory of archetypes. It is the fulcrum on which his analytical depth psychology rests. With recent (...) trends in post-Jungian and neo-Jungian perspectives that have embraced developmental, relational, social justice, and postmodern paradigms, classical archetype theory has largely become a drowning genre. Despite the archetypal school of James Hillman and his contemporaries and the archetype debates that captured our attention over two decades ago, contemporary Jungians are preoccupied with the lived reality of the existential subject and the personal unconscious over the collective transpersonal forces derived from archaic ontology. Archetypal Ontology will be of interest to psychoanalysts, philosophers, transpersonal psychologists, cultural theorists, anthropologists, religious scholars, and many disciplines in the arts and humanities, analytical psychology, and post-Jungian studies. (shrink)

In 1925, while transcribing and painting in his Red Book, C. G. Jung presented a series of seminars in English in which he spoke for the first time in public about his early spiritualistic experiences, his encounter with Freud, the genesis of his psychology, and the self-experimentation he called his "confrontation with the unconscious," describing in detail a number of pivotal dreams and fantasies. He then presented an introductory overview of his ideas about psychological typology and the archetypes (...) of the collective unconscious, illustrated with case material and discussions concerning contemporary art. He focused particularly on the contra-sexual elements of the personality, the anima and the animus, which he discussed with the participants through psychological analyses of popular novels, such as Rider Haggard's She. The notes from these seminars form the only reliable published autobiographical account by Jung and the clearest and most important account of the development of his work. This revised edition features additional annotations, information from the Red Book, and an introduction by Sonu Shamdasani, Philemon Professor of Jung History at University College London. (shrink)

The Collective Unconscious in the Age of Neuroscience brings the connection between C.G. Jung's theory of a collective unconscious, neuroscience, and personal experiences of severe mental illness to life. Hallie B. Durchslag uses narrative analysis to examine four autobiographical accounts of mental illness, including her own, and illuminate the interplay between psychic material and human physiology that Jung intuited to exist. Durchslag's unique study considers the links between expressions of the collective unconscious, such as myth, fairy (...) tales, folk tales, and 'big dreams', and the experiences of those diagnosed with severe mental illnesses, such as schizophrenia and bipolar disorder. The author's personal narrative account of a psychotic episode is at its heart, bringing both an intimate foundation and exceptional insight to the book. With reference to neuroscientific and genetic research throughout, The Collective Unconscious in the Age of Neuroscience highlights the gap between depth psychological notions of etiology and treatment, highlights patterns of collective material in the qualitative experience of these genetic and biological disorders, and explores how the efficacy of pharmacological treatment sheds light on Jung's theoretical model. The Collective Unconscious in the Age of Neuroscience will be essential reading for academics and students of Jungian and post-Jungian studies, consciousness, neuroscience and mental health. It will also provide unique insight for analytical psychologists interested in severe mental illness and the collective unconscious. (shrink)

The paper analyzes S.N. Spielrein’s scientific contribution to development K.G. Jung’s ideas. It starts with a list of areas pioneered by S.N. Spielrein’s and a review of literature which, as the author points out, is often biased, focusing not on the ideas of one of the first women in psychoanalysis, but on her personal life and individual characteristics. Further the paper analyzes several principal conceptions (with the exception of the original conception of destruction) where S.N. Spielrein’s contribution was essential. (...) She tried to give a more strict definition to C.G. Jung’s theory of the complex which played a key part in development of analytical psychology. S.N. Spielrein was the first to prove empirically in her dissertation the potential of the theory which contradicted classical psychoanalysis. S.N. Spielrein also played a part in development of C.G. Jung’s notions of philo- and ontogenesis of the mind in the process of the so called ‘complex intergrowth’ and gradually developing a common core in the form of I-consciousness. She also worked to define genesis of schizophrenia as a process of replacement of the personal content of the mind by collective contents. She contributed to development of the notion of the collective unconscious. The author analyzes her conception of ‘ancestral soul’ in the context of later achievements of analytical psychology, pointing out similarities in definitions. The author suggests a hypothesis on reasons why, after her separation from C.G. Jung, all mention of the collective unconscious disappeared from S.N. Spielrein’s publications. In conclusion, on the basis of characteristics of the female mind, identified by S.N. Shpilrein, the author hypothesizes on why actuality of her ideas has not been appreciated. Статья посвящена оценке научного вклада С.Н. Шпильрейн в развитие идей К.Г. Юнга. Основной текст предваряется указанием областей, в которых Шпильрейн оказалась первопроходцем, а также библиографическим обзором с выявлением слабых мест сложившейся традиции, сторонники которой предпочитают фокусироваться не на идеях одной из первых женщин-психоаналитиков, а на ее личной жизни и психологических особенностях. В основной части подробно рассматриваются несколько ключевых для аналитической психологии концепций (за исключением оригинальной концепции деструкции), вклад С.Н. Шпильрейн в развитие которых оказался наиболее существенным. Во-первых, анализируются ее усилия по уточнению сформулированной К.Г. Юнгом теории комплекса, сыгравшей ключевую роль в становлении аналитической психологии. С.Н. Шпильрейн стала первым исследователем, который в своей диссертации на конкретном эмпирическом материале доказал приемлемость этой теории, идущей вразрез с классическим психоанализом. Во-вторых, эксплицируется вклад С.Н. Шпильрейн в развитие представлений К.Г. Юнга о филогенезе и онтогенезе психики в результате так называемого комплексного срастания и постепенного обретения единого стержня в форме Я-сознания. В-третьих, отмечается роль Шпильрейн в уточнении генезиса шизофрении как процесса замещения личностных содержаний психики коллективными психическими содержаниями. В-четвертых, рассматривается вклад С.Н. Шпильрейн в развитие понятия коллективного бессознательного. В частности, анализируется ее учение о «душе рода» или «родовой душе» в контексте более поздних открытий аналитической психологии, указываются сходства формулировок. Кроме того, выдвигается гипотеза, почему после разрыва с К.Г. Юнгом в трудах С.Н. Шпильрейн полностью исчезают концепты, близкие понятию коллективного бессознательного. В заключение на основании выявленных С.Н. Шпильрейн особенностей женской психики строится предположение, почему ее идеи только сегодня стали по-настоящему актуальными. (shrink)

The word 'archaic' derives from the Greek arkhaios, which in turn is related to the word archē, meaning 'principle', 'origin', or 'cause'; the notion of ecstasy, or ekstasis, implies standing outside or beyond oneself, a self-transcendence. How these two concepts are articulated and co-implicated constitutes the core question underlying this edited collection, which examines both the present day and antiquity in order to trace the insistent presence of the ecstatic amid the archaic. Presented in three parts, the contributors to this (...) diverse book take the concept of the archaic in an entirely new direction. Part I, 'Ecstasy and the psychological', covers topics including Jung, Freud, ancient psychotherapy, desire, and theatre. Part II, 'Ecstatic-archaic history', considers Ludwig Klages, Orestes and Dionysus. Finally, Part III, 'Ancient ecstatic in other worlds', examines Luo Guanzhong's Three Kingdoms and Enki at Eridu. The collection offers a distinctive contextualisation of the dimension of the archaic in relation to the ecstatic experience. The Ecstatic and the Archaic will appeal to readers interested in the relationship between ancient and postmodern worlds, and in how the past manifests itself in the present. It will be of great interest to academics and students of Jungian and post-Jungian ideas, classical religions and the history of ideas, as well as practitioners of analytical psychology and psychoanalysis. (shrink)

Volume 1, The Development of the Personality, investigates the extent to which analytical psychology draws on concepts found in German classical aesthetics. It aims to place analytical psychology in the German-speaking tradition of Goethe and Schiller, with which Jung was well acquainted. The second volume builds on the previous one to show how German classicism, specifically the classical aesthetics associated with Goethe and Schiller known as Weimar classicism, was a major influence on psychoanalysis and analytical (...) psychology alike. --From publisher's description. (shrink)

This paper offers both a phenomenologically psychological and phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion is published here as Part I, while its phenomenologically transcendental portion will be published in the next volume of this journal as Part II. Part I first clarifies the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification I show that, in marked contrast to the (...) prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors in the descriptive account of the constitution of an unconscious, there are cognitive factors that have yet to be descriptively accounted for by phenomenological psychology. Part I concludes with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II will show how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, that is, the "collective unconscious, " can be phenomenologically accounted for if Jung's methodological differentiation of empirical and interpretative approaches to the unconscious is attended to and such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious. (shrink)

Originally published in 1957, _New Developments in Analytical Psychology_ built on the work of C.G. Jung. Jung’s researches into the unconscious had led him to study the history of religion and the hitherto little understood psychology of alchemy; they had directed him away from child psychology and also, in later years, away from clinical analysis as well. Nonetheless his discoveries and theories have essential relevance in both these spheres. All the papers in this volume complement and (...) amplify Jung’s work. The author made a special study of child analysis and ego development and here publishes his conclusions in a series of papers. The studies of children led to developments in analytic techniques which are worked out in a longer essay on the transference, to the understanding of which analytical psychology has a unique contribution; they have also stimulated a reassessment of the relation between the concept of archetypes and modern theories of heredity, instinct, neuro-physiology, and evolution, in which there had been much misunderstanding at the time. Michael Fordham was the last of the founders of a movement in psychoanalysis, and pioneered the Jungian analysis of children. This significant, early work can now be read and enjoyed in its historical context. (shrink)

In European philosophical psychology, the work of Jacques Lacan has exerted a great deal of influence but it has received little attention from analytic philosophers. He is famous for the view that the unconscious is a repository of influences arising from language and the meanings it captures, but the presentation of his ideas is sometimes perplexing and impenetrable and its conceptual links with analytic philosophers like Frege and Wittgenstein are not easily discerned. In fact, there are a number (...) of such links and they are worth pursuing for those interested in language, mind, and the unconscious. If we explore Lacan's claim about the link between signification and the tuchè (the encounter with the real) we find that the mental content of the subject is essentially tied to the external world both causally and linguistically. The means of tying the two together arise in the context of human interactions and therefore are charged with personal and emotive content as well as the semantic content with which we are normally concerned in philosophy of language. When we pursue the implications of his view it becomes plausible both that the unconscious is structured like a language and that language borrows much of its meaning and significance to a subject from the interpersonal medium through which it has been inscribed on that subject. His approach is therefore illuminating both for linguistics (especially psycholinguistics) and for the psychology of the unconscious. (shrink)

Ian Parker has been a leading light in the fields of critical and discursive psychology for over 25 years. The Psychology After Critique series brings together for the first time his most important papers. Each volume in the series has been prepared by Ian Parker and presents a newly written introduction and focused overview of a key topic area. Psychology After the Unconscious is the fifth volume in the series and addresses three central questions: - Why (...) is Freud's concept of the unconscious important today? - Does language itself play a role in the creation of the unconscious? - How does Lacan radicalize Freud's notion of the unconscious in relation to cultural research? The book provides a clear explanation of Freudian and Lacanian accounts of the unconscious. It also highlights their role in offering a new way of describing, understanding and working with the human subject in clinical settings and in cultural research. Part One shows how the unconscious is elaborated in Freud's early case studies in Studies on Hysteria, while Part Two focuses on Lacan's re-working of the unconscious and its relationship to language and culture in his influential public seminars. The book also provides access to key debates currently occurring in Freudian and Lacanian psychoanalysis, exploring both the clinical dimension and the consequences for psychological and cultural research. Psychology After the Unconscious is essential reading for students and researchers in psychology, psychosocial studies, sociology, social anthropology and cultural studies, and to psychoanalysts of different traditions engaged in academic research. It will also introduce key ideas and debates within critical psychology to undergraduates and postgraduate students across the social sciences. (shrink)

Emily Carr, often called Canada’s Van Gogh, was a post-impressionist explorer, artist and writer. In _Artist Emily Carr and the Spirit of the Land_ Phyllis Marie Jensen draws on analytical psychology and the theories of feminism and social constructionism for insights into Carr’s life in the late Victorian period and early twentieth century. Presented in two parts, the book introduces Carr’s émigré English family and childhood on the "edge of nowhere" and her art education in San Francisco, London (...) and Paris. Travels in the wilderness introduced her to the totem art of the Pacific Northwest coast at a time Aboriginal art was undervalued and believed to be disappearing. Carr vowed to document it before turning to spirited landscapes of forest, sea and sky. The second part of the book presents a Jungian portrait of Carr, including typology, psychological complexes, and archetypal features of personality. An examination the individuation process and Carr’s embracement of transcendental philosophy reveals the richness of her personality and artistic genius. Artist Emily Carr and the Spirit of the Land provides captivating reading for analytical psychologists, academics and students of Jungian studies, art history, health, gender and women’s studies. (shrink)

_The Jungians: A Comparative and Historical Perspective_ is the first book to trace the history of the profession of analytical psychology from its origins in 1913 until the present. As someone who has been personally involved in many aspects of Jungian history, Thomas Kirsch is well equipped to take the reader through the history of the 'movement', and to document its growth throughout the world, with chapters covering individual geographical areas - the UK, USA, and Australia, to (...) name but a few - in some depth. He also provides new information on the ever-controversial subject of Jung's relationship to Nazism, Jews and Judaism. A lively and well-researched key work of reference, _The Jungians_ will appeal to not only to those working in the field of analysis, but would also make essential reading for all those interested in Jungian studies. (shrink)

In this article, I would like to take a closer look at the philosophical meaning of the term “process,” which is a fundamental category in Arnold Mindell’s psychology. The Taoist origins of this concept go back to the Tao – the principle of the universe. Tao is the process of passing into each other the opposite aspects of the monastically understood Qi energy. Mindell was also inspired by the analytical psychology of Carl Gustav Jung, which emphasizes the (...) importance of archetypal, unconscious mental processes and their impact on the ego through random thoughts, fantasies or dreams. Mindell distinguishes between a primary process (mental content that we are aware of) and a secondary process (mental content that we are not aware of) to explain what connects a person with her natural living – an unadulterated existence through rigid boundaries between the two processes acquired during one’s upbringing. The purpose of this article is to explore the Jungian and Taoist roots of Mindell’s psychology and to characterize individual lives as confronting their entire processual being, thus becoming natural living. -------------------------- Received: 14/04/2022. Reviewed: 19/10/2022. Accepted: 24/10/2022. (shrink)

The second volume of _Analytical Psychology and German Classical Aesthetics_ builds on the previous volume to show how German classicism, specifically the classical aesthetics associated with Goethe and Schiller known as Weimar classicism, was a major influence on psychoanalysis and analytical psychology alike. This volume examines such significant parallels between analytical psychology and Weimar classicism as the methodological similarities between Goethe’s morphological and Jung’s archetypal approaches, which both seek to use synthesis as well as analysis (...) in their attempt to understand the world. It also focuses on the project of the construction of the self, which, it is argued, is not only a personal but also a cultural activity. This book, like its previous volume, aims to clarify the intellectual continuity between Weimar classicism and analytical psychology. It will be of interest to both students and scholars in the fields of analytical psychology, comparative literature, and the history of ideas. (shrink)

This highly original book examines the relationship between analytical psychology and meaning, interpreting human suffering as arising from meaning disorders. Using clinical examples - whether people trapped in patterns of dependence, suffering from psychosomatic diseases, or with personality problems - it shows how, by treating clients' issues as failures of the meaning-making process, one can help them change their own own personal meaning. _An Introduction to Meaning and Purpose in Analytical Psychology_ will make provocative reading for (...) all those in helping professions, including counsellors, psychotherapists, and psychiatrists. (shrink)

This book provides an exploration of the clinical practice of psychoanalysis and analytical psychology. It explores the ways psychoanalysts and other clinicians are taught to evade direct emotional connections with their patients. Sullivan, suggesting that relatedness is the basis of emotional health, examines the universal struggle between socially oriented energies that struggle toward truth and narcissistic impulses that push us to take refuge in lies. She maintains that, rather than making interpretations, it is the clinician’s capacity to bring (...) relatedness to the clinical encounter which is the crucial factor. Examining the work of both Jung and Bion, Sullivan draws on the overlap between their ideas on the psyche and the nature of the unconscious. The book uses clinical examples to examine the implications that these perspectives have for the practising therapist. Specific areas of discussion include: the creative unconscious the structure of narcissism transformation in analytic work. New modes of listening and relating that deepen analytic work and greatly facilitate transformative changes are described in easy-to-follow language that will help the therapist to find new approaches to a wide range of patients. _The Mystery of Analytical Work_ will be of interest to Jungians, psychoanalysts and all those with an interest in analytic work. (shrink)

This book revaluates Carl Jung's ideas in the context of contemporary research in the evolutionary sciences. Recent work in developmental biology, as well as experimental and psychedelic neuroscience, have provided empirical evidence that supports some of Jung's central claims about the nature and evolution of consciousness. Beginning with a historical contextualisation of the genesis of Jung's evolutionary thought and its roots in the work of the 19th century Naturphilosophen, the book then outlines a model of analytical psychology grounded (...) in modern theories of brain development and life history theory. The book also explores research on evolved sex based differences and their relevance to Jung's concept of the anima and animus. Seeking to build bridges between analytical psychology and contemporary evolutionary studies and associated fields, this book will appeal to scholars of analytical and depth psychology, as well as researchers in the evolutionary and brain sciences. (shrink)

_Why is the moving image so important in our lives? What is the link between the psychology of Jung, Freud and films? How do film and psychology address the problems of modernity? _ _Visible Mind_ is a book about why film is so important to contemporary life, how film affects us psychologically as individuals, and how it affects us culturally as collective social beings. Since its inception, film has been both responsive to historical cultural conditions and reflective of (...) changes in psychological and emotional needs. Arising at the same moment over a century ago, both film and psychoanalysis helped to frame the fragmented experience of modern life in a way that is still with us today. Visible Mind pays attention to the historical context of film for what it can tell us about our inner lives, past and present. _Christopher Hauke_ discusses a range of themes from the perspective of film and analytical psychology, these include: The Face, The Shadow, Narrative and Story, Reality in Film, Cinema and the American Psyche, the use of Movies in the Psychotherapy Session and Archetypal themes in popular film. Unique to Visible Mind, six interviews with top film professionals from different departments both unlocks the door on the role of the unconscious in their creative process, and brings alive the reflexive critical thinking on modernity, postmodernity and Jungian psychology found throughout Visible Mind. _Visible Mind_ is written for academics, filmmakers and students who want to understand what Jung and Freud's psychology can offer on the subject of filmmaking and the creative process, for therapists of any background who want to know more about the significance of movies in their work and for film lovers in general who are curious about what makes movies work. (shrink)

Purpose. The paper is aimed at studying the specificity of anthropological problematics in pragmatism from the perspective of its ability to be the source of analytic philosophy evolution in the socio-humanitarian direction. Theoretical basis of the research is determined by the works of the representatives of classical pragmatism, neopragmatism, post-pragmatism and analytic pragmatism. Their works give a clear understanding of the important place of anthropological searches in the theory of pragmatism. Originality. On the basis of the analysis of logical, epistemological (...) and metaphysical ideas formulated by representatives of pragmatism, it is proved that pragmatic methodology is anthropocentric. It is established that the ideological and social foundations of pragmatism can be determined as pluralistic ones due to the attention to the human person. It is revealed that theoretical and methodological searches of pragmatism can be effective in the formation of the socio-humanitarian concepts in analytic philosophy through the specification of strategies for the cognition of human existence in such terms as experience or self and the development of practical ways to justify the truth of knowledge. Conclusions. Pragmatists criticized impersonal, formal thinking, which cannot be an effective means of cognition. Thinking has a social basis and is entirely personal. Justifying its dependence on the socio-cultural sphere and the internal intentions of the subject, it is possible to develop an effective logical theory that operates symbols not only at the syntactic or semantic level but also takes into account the pragmatic aspect of language. Anthropological problematics is also important in the theory of knowledge, the core of which is the notion of pragmatic belief, which enables truth and religious beliefs, since the foundation of the theory of truth is determined by the principle of humanism, and the truth is interpreted as a value orientation. Knowing the external world, we find in it the similarity with us – that’s why the metaphysical foundations of being, according to pragmatism, are personified, and the methodology is defined in anthropomorphic terms. Applying it, the study of human existence is specified in the analysis of psychological and socio-cultural dimensions of such concepts as experience or self. Attempts to comprehend the nature of human existence in pragmatism are empirically grounded. Appealing to science, methodological pluralism, the search for socio-cultural background for thinking and suitable linguistic forms of expression of human experience are the achievements of pragmatism, which are the basis for the socio-humanitarian redescription of analytic methodology. (shrink)

The essays in this volume continue in the trajectory established at the turn of the nineteenth century when the “new science” of psychology and professional interest in esoteric and “occult” phenomena converged and led to what Ellenberger refers to as the “discovery of the unconscious.” These essays span the interdisciplinary fields of theology, religious studies, and psychology “and/of/in dialogue with” religion with a specific focus on inquiries into the nature of self and consciousness, questions of “mysticism” and (...) “mystical experience,” and approaches to these areas from within a variety of depth psychological hermeneutic “keys.” While a number of these topics have been approached in the past in various capacities and from varying psychological perspectives, this volume’s unique contribution lies within the specifically depth psychological nature of the inquiry and, even more so, with its often underlying Jungian orientation. This move was only of partial intent on the part of the editors, but should be noted as marking what has now become a rare collaboration among scholars of religion and depth psychologists of a more analytical/Jungian “flavor.”. (shrink)

Originally published in 1950, the name of the late Dr H.G. Baynes was already well-known as a leading exponent of and translator of the writings of Professor C.G. Jung, as author and as psychotherapist. The essay which gives it title to this varied and interesting collection of writings, shows clearly Dr Baynes’s gift for illuminating a familiar subject with fresh insight drawn from his wide knowledge of the unconscious mind. He can make the unconscious real to us, and (...) can convince us that myth and dream are expressions of vital problems of the human soul. The collection includes material to interest many types of reader, from _The British Journal of Medical Psychology_, from _Folk-Lore_, from The Society for Psychical Research. But perhaps most full of interest for the majority of readers are the first three chapters of an unfinished book – _What It Is All About_; here we find an admirable introduction, given with a wealth of illustration, to the main concepts of Professor Jung’s analytical psychology. Dr Baynes made Professor Jung’s thought his own, without loss of his own originality. He can touch with significance any subject on which he writes, whether it be the problem of the individual or the kindred problems of humanity. (shrink)

The clinical concept of projective identification encompasses both unconscious fantasies of putting aspects of oneself into another person, as well as interpersonal processes aimed at evoking a corresponding response in another person, all for purposes of defensive evacuation, control and/or communication.1 In thinking about this complex situation, we need to consider its interpersonal dimensions as well as the intrapsychic processes that take place in each party. Louise Braddock's paper is thought provoking, far-reaching, and important in its use of concepts (...) from analytic philosophy to attempt to bring clarity on both fronts. Her account makes use of two crucial philosophical notions... (shrink)

The making of music has been sufficiently deep and widespread diachronically and geographically to suggest a genetic imperative. C.G. Jung's 'Collective Unconscious' and the accompanying archetypes suggest that music is a psychic necessity because it is part of the brain structure. Therefore, the present view of aesthetics may need drastic revision, particularly on views of music as pleasure, ideas of disinterest, differences between so-called high and low art, cultural identity, cultural conditioning, and art-for-art's sake.All cultures, past and present, show (...) evidence of music making. Music qua music has been a part of human expression for at least some forty-thousand years and it could well be speculated that the making of music accompanied the arrival of the first human beings. As Curt Sachs states, "However far back we tracemankind, we fail to see the springing-up of music. Even the most primitive tribes are musically beyond the first attempts".Why do humans continuahy create music and include it as an integral part of culture? What is music's driving force? Why do cultures endow music with extraordinary powers? Why do human beings, individuahy and as societies, exercise preferences for specific works and genres of music? In probing these questions, I chose one aspect of Jungian psychology, that of the Collective Unconscious with its accompanying archetypes, as the basis upon which to speculate a world aesthetics of music. Once we dispense with the mechanistic and designer idea of human origins, we have only the investigations of the human psyche to mine for data that could explain the myriad forms of artistic activity found the world over. An examination of human beings, I believe, must lead one ultimately to the study of human behavior and motivations, in short, to the psychology of human ethos. This study wih take the following course: first, a discussion of consciousness and the Collective Unconscious, plus a discussion of archetypes; then, a description of musical archetypal substance; and finally, what I beheve is implied to form a world aesthetics of music.By comparison to Jung, Freud gives us little in the way of understanding artistic substance because for him, all artistic subject matter stems purely from the personal experiences of the artist. In comparing Freud and Jung, Stephen Larsen states that "Where Freud was deterministic, Jung was teleological; where Freud was historical, Jung was mythological". Jung drew on a much wider cross-cultural experiential and intellectual base than Freud. His interests in so-cahed primitive peoples led him to Tunis, the Saharan Desert, sub-Saharan Africa, and New Mexico in the United States to visit the Pueblo Indians; visits to India and Ceylon and studies of Chinese culture all contributed to his vast knowledge of human experience. Jung constructed the cohective unconscious as a major part of the psyche with the deepest sense of tradition and myth from around the world. He was criticized because of his interests in alchemy, astrology, divination, telepathy and clairvoyance, yoga, spiritualism, mediums and seances, fortunetelling, flying saucers, religious symbolism, visions, and dreams. But he approached these subjects as a scientist, investigating the human psyche and what these subjects revealed about mental process, particularly what might be learned about the collective unconsciousness. Jung's ideation, in my view, is sufficiently comprehensive to support the probe of a world aesthetics of music. (shrink)

Weaving together state-of-the-art research, theory, and clinical insights, this book provides a new understanding of the unconscious and its centrality in human functioning. The authors review heuristics, implicit memory, implicit learning, attribution theory, implicit motivation, automaticity, affective versus cognitive salience, embodied cognition, and clinical theories of unconscious functioning. They integrate this work with cognitive neuroscience views of the mind to create an empirically supported model of the unconscious. Arguing that widely used psychotherapies--including both psychodynamic and cognitive approaches--have (...) not kept pace with current science, the book identifies promising directions for clinical practice. Subject areas/Key words: unconscious processes, human consciousness, psychoanalysis, psychoanalytic theory, implicit learning, implicit memory, implicit motivation, automaticity, cognition, subconscious, psychodynamic psychotherapy, mind, computational neuroscience, empirical research Audience: Clinical psychologists, psychiatrists, psychoanalysts, and other mental health practitioners, as well as researchers and students of clinical and personality psychology and psychopathology. (shrink)

A showcase for the diversity of Jungian thought around the globe _Post-Jungians Today_ is based on the central tenet that analytical psychologists have a strong contribution to make to the prominent debates in today's postmodern society. In developing the original insights of Jung himself, post-Jungians are committed to an approach that does not focus exclusively on psychic reality but also takes into account the realities of the outer world. In this book leading figures in the international Jungian (...) community explore how analytical psychologists can be relevant participants in social and political debates on topics such as gender, ethnicity and sexuality. The growth of the Jungian school beyond affluent Western Europe broadens the scope of the book introducing discussion of the effects of poverty in developing countries. In its examination of current clinical and theoretical developments within analytical psychology _Post-Jungians Today_ reflects the social, cultural and professional differences that exist in the Jungian community worldwide. This is a book for anyone interested in the influence of Jungian thought in today's world, and in the future of the Jungian enterprise. (shrink)

"This work is designed to be an introduction to abnormal psychology. The problems considered, however, belong equally to normal psychology. The present volume consists of selected lectures (with the exception of four) from courses on abnormal psychology delivered at the Tufts College Medical School (1908-10) and later at the University of California (1910). These again were based on a series of papers on the Unconscious published in the Journal of Abnormal Psychology (1908-9) of which they (...) are elaborations. Since the lectures were delivered a large amount of new material has been incorporated and the subject matter considered in more detail and more exhaustively than was practical before student bodies. The four additional lectures (X, XI, XII and XIII) appeared in abbreviated form in the same Journal (Oct., Nov., 1912) under the title "The Meaning of Ideas as Determined by Unconscious Settings." As the subconscious and its processes are fundamentals both in the structure of personality and in the many mechanisms through which personality, normal and abnormal, finds expression, the first eight lectures are devoted to its exposition. Indeed, the subconscious is not only the most important problem of psychology, it is the problem. The study of its phenomena must be preliminary to that of the functioning mechanisms of both the normal mind and of those special pathological conditions--the psycho-neuroses--which modern investigators are tracing to its perversions. It ought to be possible to construct the theory of the subconscious by inductive methods on the basis of facts of observation just as any theory of the physical sciences is constructed. This task I have set before myself as well as that of giving precision to our conception of the theory and taking it out of the domain of philosophical concepts. With this purpose in view I have endeavored to apply the method of science and construct the theory by induction from the data of observation and experiment. I have divided the subconscious into two classes, namely (1) the unconscious, or neural dispositions and processes, and (2) the coconscious, or actual subconscious ideas which do not enter the content of conscious awareness. In these lectures I have also endeavored (Lectures XIV-XVI) to develop the phenomena of the emotional innate dispositions which I conceive play one of the most fundamental parts in human personality and in determining mental and physiological behavior. Experimental methods and the well-known clinical methods of investigation have been employed by me as far as possible. The data made use of have been derived for the most part from my own observations, though confirmatory observations of others have not been neglected. Although a large number and variety of subjects or cases have been studied, as they have presented themselves in private and hospital practice, the data have been to a large extent sought in intensive studies, on particular subjects, carried on in some cases over a period of many years. These subjects, because of the ease with which subconscious and emotional phenomena were either spontaneously manifested or could be experimentally evoked, were particularly suitable for such studies and fruitful in results. It is by such intensive studies on special subjects, rather than by casual observation of many cases, that I believe the deepest insight into mental processes and mechanisms can be obtained. The favorable reception which was given to the first edition of this work has tempted me in preparing a new edition at the request of the publishers to incorporate four additional chapters dealing with the general principles underlying the structure and dynamic elements of human personality (Lecture XVII) and a study of a special problem in personality in which these principles are involved, namely, the psychogenesis of multiple personality as illustrated by a study of the case known as B.C.A. (Lectures XVIII-XX)." (PsycINFO Database Record (c) 2012 APA, all rights reserved). (shrink)

Since _Jung and Film_ was first published in 2001, Jungian writing on the moving image in film and television has accelerated. _Jung and Film II: The Return_ provides new contributions from authors across the globe willing to tackle the broader issues of film production and consumption, the audience and the place of film culture in our lives. As well as chapters dealing with particular film makers such as Maya Derren and films such as _Birth, The Piano, The Wrestler _and (...) _Breaking the Wave_, there is also a unique chapter co-written by documentary film-maker Tom Hurvitz and New York Jungian analyst Margaret Klenck. Other areas of discussion include: the way in which psychological issues come under scrutiny in many movies the various themes that concern Jungian writers on film how Jungian ideas on psychological personality types can be applied in fresh ways to analyse a variety of characters. The book also includes a glossary to help readers with Jungian words and concepts. _Jung and Film II_ is not only a welcome companion to the first volume, it is an important stand- alone work essential for all academics and students of analytical psychology as well as film, media and cultural studies. (shrink)

Purpose. Philosophy of culture is an extremely multifaceted field, which includes the anthropological segment as well. In particular, we can talk about the role of man in cultural progress in a particular period of development of the society. To some extent, this problem may also apply to the theory of archetypes, which is rapidly developing today, being used not only in philosophy but also in other fields, deeply penetrated into the methodology of humanities knowledge. Therefore, we used interdisciplinary tools for (...) this study. The purpose of this work is to study the influence of personality on the development of Ukrainian culture in a global, comprehensive dimension, based on the experience and works of famous figures that carried out cultural activities in a certain historical period. In this case, we can appeal to the archetype of the Wise Old Man, which contains a set of permanent features that connect its projections with both the "foretype" and at the same time the "accumulation" of experience. Theoretical basis. Based on the work of famous researchers in the field of philosophy, anthropology, analytical psychology, ethnophilosophy, the authors note the insufficient elaboration of the topic regarding the distinction of anthropological dimensions of different cultural periods of Ukraine in chronological order. Originality. The authors of the article prove that the continuity of the accumulation of anthropocentric features in individuals gives them transcendence, elevate to the archetype of the Wise Old Man, which can be perceived as a universal process against the ethnic development background. Conclusions. As a result of the study, we can say that the role of individual key figures in the development of national culture is quite noticeable. This can be traced both at the local level and at the national level, when we should talk about individuals who in a certain period of development of society and culture were leading and became a kind of embodiment of universal experience accumulated in an individual with a certain identity, which is the "personality" required in "that place" and "that time". For this reason, we turn to the archetype of the Wise Old Man as an "invariant", a "conductor", which reflects the most realized and individualized personality in a particular chronotope. (shrink)

Participants in the debate about the nature of folk psychology tend to share one fundamental assumption: that its primary purpose consists in the prediction and explanation of another person's behavior. The following essay will evaluate recent challenges to this assumption by philosophers such as Joshua Knobe who insist that folk psychology and its concepts are intimately linked to our ethical concerns. I will show how conceiving of folk psychology in an engaged manner enables one to account for (...) the evidence cited in favor of an ethical interpretation of folk psychology, without undermining the claim that it is primarily an explanatory practice. Nevertheless, I will suggest that the basic cognitive stance of folk psychology has ethical implications that have been insufficiently noted in the contemporary context. (shrink)

Perhaps the best way to understand Harold Bloom's enigmatic theory of "poetic misprision" is to avoid the immanent critique altogether. It is best described, rather , as a synthesis. Bloom seems to have taken Aristotle's mimesis and linked it to Freud's concept of sublimation,1 with particular emphasis on the role that sublimation plays in "the family romance." Even if one were to hedge a bit and take into account the fact that neo-Freudian re-evaluations of orthodox psychoanalysis have succeeded in extracting (...) the purely sexual component out of the psychodynamics of sublimation, one is still left with the notion of sublimation as anxiety producing. Thus it is that, according to Bloom, the modern poet, in particular, sublimates his imitation of a strong precursor poet. Since the emphasis today is on desexualizing libido, Freud's original sexual vocabulary seems to have survived for its metaphorical value alone; the "unconscious fear of castration," for example, is simply a metaphor for "the poet's fear of ceasing to be a poet," a man's fear of ceasing to be a man. No matter how much we "modernize" Freud, the fact will always remain that the psychoanalytic context is the context of psychopathology: "a variety of the uncanny." · 1. See Sigmund Freud, Three Contributions to the Theory of Sex, in The Basic Writings of Sigmund Freud, ed. and trans. A. A. Brill , pp. 625-26. David D. Cooper is an associate in the department of English at the University of California, Santa Barbara. Using the critical paradigm developed in the present essay, he has written a book on Thomas Merton's poetry. See also: "Poetry, Revisionism, Repression" by Harold Boom in Vol. 2, No. 2; "Formalism, Savagery, and Care; or, The Function of Criticism Once Again" by Jerome J. McGann in Vol. 2, No. 3. (shrink)

How do you know anything is true? What relation is there between my psyche and your psyche, does one exist? Can we doubt everything or are some things indubitable? What does Jung have to say about body and psyche, body and mind? Cartesian Philosophy and the Flesh is an analysis and critique of interpretations of Cartesian philosophy in analytical psychology. It focuses on readings of Descartes that have important implications for understanding Jung, and analytical and existential (...) class='Hi'>psychology generally. Frances Gray's book raises questions about the 'place' of the body in a theory of the human psyche and about what kind of psyche, if any, is essential to concepts of human being. Gray claims that the debates around Descartes and metaphysical dualism have been oversimplified and that this has had a profound effect on conceptualizing an on-going relation between psyche and body. The book also explores the relationship between Jung's conception of the phenomenological standpoint and that of Edmund Husserl and Maurice Merleau-Ponty. Cartesian Philosophy and Flesh brings together Descartes’ idea of self-interrogation and self-reflection and Jung's project in The Red Book, the practice of spiritual exercises is the underpinning orientation of both men. It recommends similar practices to anyone interested in the truths of their own living. Gray’s book will be of interest to Jung scholars, and those with an interest in Jungian studies, Analytical Psychologists and Philosophers. (shrink)

What are the blissful islands? And where are they? This book takes as its starting-point the chapter called On the Blissful Islands in Part Two of Nietzsche s Thus Spoke Zarathustra, and its enigmatic conclusion: The beauty of the Superman came to me as a shadow. From this remarkable and powerful passage, it disengages the Nietzschean idea of the Superman and the Jungian notion of the shadow, moving these concepts into a new, interdisciplinary direction. In particular, On the Blissful (...) Islands seeks to develop the kind of interpretative approach that Jung himself employed. Its chief topics are classical, psychological, and philosophical, blended together to produce a rich, intellectual-historical discussion. By bringing context and depth to a nexus of highly problematic concepts, it offers something new to the specialist and the general reader alike. So this book considers the significance of the statue in the culture of antiquity, and investigates the associated notion of self-sculpting as a form of existential exercise. This Neoplatonic theme is pursued in relation to a poem by Schiller, at the centre of which lies the notion of self-sculpting, thus highlighting Nietzsche s relationship to Idealism. Its conclusion directly addresses the vexed question of Nietzsche s relation to Plato. This book s main ambition is to provide a cross-cultural, interdisciplinary reading of key themes and motifs, using Jungian ideas in general to uncover a dimension of deep meaning in key passages in Nietzsche. Engaging the reader directly on major existential questions, it aims to be an original, thought-provoking contribution to the history of ideas, and to show that Zarathustra was right: There still are blissful islands! This book will be stimulating reading for analytical psychologists, including those in training, and academics and scholars of Jungian studies, Nietzsche, and the history of ideas. ". (shrink)

The elusive relationship between the mental domain and the physical brain, known as the mind-body problem, is still a hot topic of discussion among philosophers and neuroscientists. Rather than solving this problem, our pilot study addresses the question as to whether personality features could influence intuitions of the mind-body problem, or more precisely, whether it is possible to identify a person’s intuitive inclinations toward dualism or materialism and their inclinations toward reduction of the mind to the brain. For the purposes (...) of this pilot study, we developed a questionnaire, which employed several theories of analytic philosophy of the mind, in order to determine which category the participants would belong to. These main categories were dualism, non-reductive materialism and reductive materialism. To test whether personality features affect preferences for these categories, the participants were investigated by Cloninger’s Temperament and Character Inventory (TCI). We found significant differences in the self-transcendence dimension of the TCI between participants who were evaluated as dualists and those who were assessed as reductive materialists. Our data show that the personality dimension of self-transcendence correlates with intuitive inclination toward reductive materialism or dualism. In addition, our results suggest that ideas, theories, and hypothetical solutions of the mind-body problem and possibly even conclusions, acceptance, and disputations of thought experiments of philosophy of the mind can be biased by personality traits. This fact should be taken into account in future discussions of the philosophy of the mind and may also be important for empirical research and an empirical understanding of the mind. (shrink)

In this work, we compare two global approaches which are usually considered as completely unconnected one with the other. The former is Thom’s topology and the latter is Jung’s psychology. More precisely, it seemed to us interesting to adapt some morphologies of Thom’s catastrophe theory to some Jung’s notions. Thus, we showed that the swallowtail, which is one of these morphologies, was able to describe geometrically the structural organisation of the psyche according to Jung, with its collective unconscious, (...) personal unconscious and conscious. Moreover, we have correlated this morphology with Jung’s evolutive processes like individualisation and individuation. These comparisons incited us to think that some morphologies of Thom’s catastrophe theory are the geometrical dealing of Jung’s archetypes. (shrink)

"Time, and in particular timelessness, plays a key role in Daoism, both in its more speculative and practical dimensions. This book explores different aspects of its vision in close comparison with other thinkers, religions, and cultures. It alternates presentations of a more theoretical, speculative nature with those that focus on concrete life situations, discussing in turn issues of personal perception, philosophical speculation, visual representation, self-cultivation, and meaning in life. Contributors explore the psychological potentials of time perception, examine what exactly (...) constitutes a situation, outline Daoism's holistic worldview, compare Laozi and Plotinus, and examine Daoist versus Greek geometric models of the cosmos. They further study the role of Daoist notions in New Wave Taiwanese cinema, relate Daoist ideas to modern thinkers and its cultivation techniques to Zen Buddhism, trace the relevance of the Yijing to the Jungian concept of synchronicity, and explore the problem of boredom and predictability in prolongevity and immortality. The book as a whole offers a wide range of topics and perspectives, engaging with new materials while stimulating innovative insights and opening new avenues of exploration. A must for all interested in the nature of Daoism, issues of time, and comparative philosophy"--. (shrink)

Psychoanalytic literary criticism has always been something of an embarrassment. One resists labeling as a “psychoanalytic critic” because the kind of criticism evoked by the term mostly deserves the bad name it largely has made for itself. Thus I have been worrying about the status of some of my own uses of psychoanalysis in the study of narrative, in my attempt to find dynamic models that might move us beyond the static formalism of structuralist and semiotic narratology. And in general, (...) I think we need to worry about the legitimacy and force that psychoanalysis may claim when imported into the study of literary texts. If versions of psychoanalytic criticism have been with us at least since 1908, when Freud published his essay on “Creative Writers and Day-dreaming,” and if the enterprise has recently been renewed in subtle ways by post-structuralist versions of reading, a malaise persists, a sense that whatever the promises of their union, literature and psychoanalysis remain mismatched bedfellows—or perhaps I should say playmates.The first problem, and the most basic, may be that psychoanalysis in literary study has over and over again mistaken the object of analysis, with the result that whatever insights it has produced tell us precious little about the structure and rhetoric of literary texts. Traditional psychoanalytic criticism tends to fall into three general categories, depending on the object of analysis: the author, the reader, or the fictive persons of the text. The first of these constituted the classical locus of psychoanalytic interest. It is now apparently the most discredited, though also perhaps the most difficult to extirpate, since if the disappearance of the author has been repeatedly announced, authorial mutants ceaselessly reappear, as, for instance, in Harold Bloom’s psychomachia of literary history. Like the author, the fictive character has been deconstructed into an effect of textual codes, a kind of thematic mirage, and the psychoanalytic study of the putative unconscious of characters in fiction has also fallen into disrepute. Here again, however, the impulse resurfaces, for instance in some of the moves of a feminist criticism that needs to show how the represented female psyche refuses and problematizes the dominant concepts of male psychological doctrine. Feminist criticism has in fact largely contributed to a new variant of the psychoanalytic study of fictive characters, a variant one might label the “situational-thematic”: studies of Oedipal triangles in fiction, their permutations and evolution, of the roles of mothers and daughters, of situations of nurture and bonding, and so forth. It is work often full of interest, but nonetheless methodologically disquieting in its use of Freudian analytic tools in a wholly thematic way, as if the identification and labeling of human relations in a psychoanalytic vocabulary were the task of criticism. The third traditional field of psychoanalytic literary study, the reader, continues to flourish in ever-renewed versions, since the role of the reader in the creation of textual meaning is very much on our minds at present, and since the psychoanalytic study of readers’ responses willingly brackets the impossible notion of author in favor of the acceptable and also verifiable notion of reader. The psychoanalytic study of the reader may concern real readers or the reader as psychological everyman . But like the other traditional psychoanalytic approaches, it displaces the object of analysis from the text to some person, some other psychodynamic structure—a displacement I wish to avoid since, as I hope to make clear as I go along, I think psychoanalytic criticism can and should be textual and rhetorical. Peter Brooks is the Tripp Professor of the Humanities at Yale University, where he is also director of the Whitney Humanities Center and chairman of the French department. His most recent book is Reading for the Plot: Design and Intention in Narrative, which has recently been reissued in paperback. His work in progress concerns psychoanalysis and story-telling. (shrink)

This book discusses the role of the trickster figure in contemporary film against the cultural imperatives and social issues of modernity and postmodernity, and argues that cinematic tricksters always reflect psychological, economic and social change in society. It covers a range of films, from Charlie Chaplin’s classics such as _Modern Times_ and _The Great Dictator_ to contemporary comedies and dramas with ‘trickster actors’ such as Jim Carrey, Sacha Baron-Cohen, Andy Kaufman and Jack Nicholson. _The Trickster in Contemporary Film_ offers a (...) fresh perspective on the trickster figure not only in cinema but in Western culture in general. Alongside original film analyses, it touches upon a number of psychosocial issues including sovereignty of the individual, tricksterish qualities of the media, and human relationships in the mercurial digital age. Further topics of discussion include: common motifs in trickster narratives the trickster and personal relationships gonzo-trickster and the art of comic insurrection. Employing a number of complementary approaches such as Jungian psychology, film semiotics, narrative structure theories, Victor Turner’s concept of liminality and Mikhail Bakhtin’s theory of the carnivalesque, this book is essential reading for students and scholars of film, as well as anyone with an interest in analytical psychology and wider critical issues in contemporary culture. (shrink)

ArgumentThe Thematic Apperception Test was a projective psychological test created by Harvard psychologist Henry A. Murray and his lover Christina Morgan in the 1930s. The test entered the nascent intelligence service of the United States during the Second World War due to its celebrated reputation for revealing the deepest aspects of an individual's unconscious. It subsequently spread as a scientifically objective research tool capable not only of dredging the unconscious depths, but also of determining the best candidate for (...) a management position, the psychological complexes of human nature, and the unique characteristics of a culture. Two suppositions underlie the utility of the test. One is the power of narrative. The test entails a calculated abuse of the subjects tested, based on their inability to interpret their own narrative. The form of the test requires that a subject fail to decipher the coded, unconscious meaning their narrative reveals. Murray believed the interpretation of a subject's narrative and the projection contained therein depended exclusively on the psychologist. This view of interpretation stems from the seemingly more reasonable belief of nineteenth-century Romantic thinkers that a literary text serves as a proxy for an author's deepest self. The TAT also supposes that there is something beyond consciousness closely resembling a psychoanalytic unconscious, which also has clear precedents in nineteenth-century German thought. Murray's views on literary interpretation, his view of psychology as well as the continuing prevalence of the TAT, signals a nineteenth-century concept of self that insists “on relations of depth and surface, inner and outer life”. It is clear the hermeneutic practice of Freud's psychoanalysis, amplified in Jung, drew on literary conceptions of the unconscious wider than those of nineteenth-century psychology. (shrink)

Beginning with Emerson and the Transcendentalists, Americans have tended to view the unconscious as the psychological faculty through which individuals might come to experience a higher spiritual realm. On the whole, American psychologists see the unconscious as a symbol of harmony, restoration and revitalization, imbuing it with the capacity to restore peace between the individual and an immanent spiritual power. Americans and the Unconscious studies the symbolic dimensions of American psychology, tracing the historical development of the (...) concept of the unconscious from its early formulations in nineteenth-century theology through its elaboration by the major schools of contemporary academic psychology. In the process, it provides portraits of William James, early American "Freudians" and the "Neo-Freudians," New Psychology, and humanistic psychologies. Fuller draws attention to the ways in which the concept of the unconscious--while originating in the world of scientific discourse--symbolizes philosophical and religious interpretations of human nature, and shows how the "American unconscious" helps locate the development of psychological ideas within the broader contexts of American religious and intellectual history. (shrink)

This paper questions the apparent silenc of Cassirer’s Philosophy of Symbolic Forms on the unconscious, in its double sense of the psychic structure and of the description of the imperceptible. Although Cassirer is engaged in a very fine phenomenological analysis of our experience of the world, under the prism of a critic of culture, and although he does not believe in the evidence of the self, the absence of the unconscious from his account shows precisely the force of (...) his conceptualization of the symbolic. Why and how does the theme of the unconscious absorb that of the symbolic? The article argues that the question has to be analyzed through “symbolic pregnance” (symbolische Prägnanz) and “concrescence” (Konkreszenz). Nonetheless, here, the concepts of “subject,” “reason,” and “representation” are considerably re-semantized and, therefore, displaced by the key concept of “symbol.” To analyze this problem, the prism of aesthetics will be fundamentally privileged. Symbolic aesthetics crystallizes these questions of perceptive phenomenology with a rare intensity, articulating the personal and the impersonal dimensions in a focusedway. The texts of Langer will help us to explain the field that Cassirer explored only in a discontinuous and fragmentary way. Our hypothesis is the following: when the double dimension (personal and impersonal) of the experience is intensified, not only does symbolic aesthetics go beyond the classical opposition between conscious and unconscious, but it also goes beyond the distinctions between form and affect, form and content, and formalism and expression. (shrink)

‘Becoming all things to all persons’ is a key primal insight into the potential healing of the wound and the rift in the human family caused by long years of devaluation of one sex by the other. In this light, this article examines the theological implications of male-dominant language and imagery for God and God’s people in daily usage and community worship and its cumulative psychological effects on women. The main assumption in this article is that unconscious beliefs and (...) symbols rule the human imagination far more than do words and conscious declarations. The over-riding question is: How can believers be motivated to embrace the Gospel call to the mission of reconciliation in the area of gender, human identity, and language so as to increase everyone’s access to the unique healing power of Christ’s resurrection? (shrink)

Despite two centuries of research, the human unconscious remains a vast, virtually uncharted territory in the field of psychology. Further understanding of the unconscious mind is crucial, since it is from this wellspring that the totality of human experience arises in all its complexity and power. Clinical psychology discovers the origins of behavioral disorders by examining historical and medical data, but the precise synthesis of these determinants is only now being discovered. In The Psychology of (...) the Unconscious William L. Kelly presents an overview of the lives and works of four major contributors to our present knowledge of the unconscious: Anton Mesmer, Pierre Janet, Sigmund Freud, and Carl Gustav Jung. Kelly examines the fascinating careers of these giants as well as the major themes of their research, including the use of hypnosis to treat hysteria and the relation of the symbolism of dreams to unconscious forces. Revealing the all-too-human elements at work behind the myths, Kelly recounts the difficulties early psychotherapy had in making itself a respectable branch of science and the infighting that led finally to a personal and professional break between Freud and Jung. After presenting the major themes in the work of the early experimentalists, Kelly moves on to a discussion of important recent findings in five major areas of research into the unconscious: mind-body (psychosomatic) illnesses; sleep disorders; dream therapy; hypnosis; and parapsychology. While the legitimacy of such allegedly paranormal phenomena as clairvoyance, psychokinesis, and precognition has long been contested and remains controversial still, their study continues to fascinate modern researchers. Unique in its introductory yet thorough discussion and analysis of the history and development of theories of the unconscious, this highly readable volume provides an accessible synthesis of the psychology of the unconscious and suggests future developments. As the human species enters the twenty-first century, along what divergent paths on the "royal road" to the unconscious will psychology take us? Various researchers may offer different answers, but on one thing they all agree, given the earlier lessons learned from Mesmer, Janet, Freud, and Jung: a heightened knowledge of the unconscious can only mean an improved understanding of human behavior. (shrink)

Breakdown and Breakthrough examines the essential role of regression in the patient's recovery from mental illness. In light of this Nathan Field reassesses the role of the therapist tracing psychotherapy back to its earliest spiritual roots and comparing modern analytic methods with ancient practices of healing and exorcism. The author uses vivid examples from his psychotherapeutic practice to show how, with the apparent breakdown of the therapeutic method itself, patients can break through to a new level of functioning. The book (...) goes on to consider how psychotherapy has been affected by fundamental developments in twentieth century science, such as the move from old, classical assumptions of linear causation to non-linear complexity from reductionism to a holistic systems approach and from mental mechanisms to acknowledging the mysteries of unconscious interaction. Taking up the radical vision originally proposed by Carl Jung and later fostered by eminent psychotherapists such as Winnicott and Bion, the author shows how psychotherapy can be reframed to admit the existence of a psychological fourth dimension. Nathan Field reappraises ideas of health and pathology, psychoanalysis and healing, sex and spirituality in light of a dramatic shift in the way we understand ourselves. How this shift alters the shape of psychotherapy in the twenty-first century is the challenge the practitioners, teachers and trainees must all address. (shrink)

Background. The study of entrepreneurial activity has undergone intense development in recent decades. Traditionally this topic has been addressed from three approaches: economic, sociological and psychological. In the study of enterprising personality, two fundamental perspectives stand out: the use of general personality traits, like the Big Five, and the use of more specific traits related to entrepreneurial spirit, such as self-efficacy, autonomy, innovation, optimism, and others. The objective of this study is to provide validity evidence for a new instrument for (...) measuring eight specific dimensions of entrepreneurial personality (BEPE). Method. The sample was composed of 1,170 adults from the general population (59.9% women). The average age was 42.34 years with a standard deviation of 12.96. Of the sample, 13% were self-employed. Internal factorial structure and reliability of BEPE were examined. The relationships with other variables and the discriminative capacity of the BEPE between different groups of workers were analyzed. Results. First order factor analyses show the essential unidimensionality of each of the eight proposed sub-scales, with factorial weights ranging between 0.341 and 0.825. A second-order factor analysis was carried out, obtaining a general dimension of entrepreneurial personality. With regards to reliability, the eight BEPE sub-scales gave high alpha coefficient values, between 0.825 and 0.899, as did the total battery (0.97). BEPE sub-scales show a high canonical correlation with the Big Five personality factors (.795), and with the sub-scales of the Measure of Entrepreneurial Talents and Abilities questionnaire (.815). Conclusions. The BEPE questionnaire for the evaluation of the eight fundamental specific dimensions of the entrepreneurial personality presents adequate psychometric properties. Its relationships with other measures of personality traits are in line with what is expected. Therefore, the BEPE is a new measurement instrument that can be used with confidence both in the applied field and in research. (shrink)

Hermann Hesse's works often explore deep philosophical themes and the human quest for self-understanding and enlightenment. His writing draws heavily from Eastern philosophy, Jungian psychology, and Western existentialism, creating a rich tapestry of ideas that challenge and inspire readers. Hermann Hesse's philosophical exploration in his works offers profound insights into the human condition, emphasizing the importance of personal experience, the integration of dualities, and the interconnectedness of all life. His writings encourage readers to embark on their own (...) journeys of self-discovery, recognizing that enlightenment is a continuous, evolving process. Here, we'll examine some of the key philosophical elements present in his most famous works. -/- The Search for Self-Identity At the heart of Siddhartha is the quest for self-identity. Siddhartha's journey represents the human struggle to understand one's true self and purpose in life. This theme resonates with existentialist philosophy, which emphasizes the individual's responsibility to create meaning in an inherently meaningless world. Siddhartha's refusal to accept predefined paths and doctrines underscores the existentialist belief in the necessity of personal experience and authenticity in the search for self-identity. -/- 1. Siddhartha: The Quest for Authenticity In Siddhartha, the protagonist's journey is a vivid representation of the search for self-identity. From the outset, Siddhartha is dissatisfied with the conventional teachings and practices of his Brahmin upbringing. His quest for authenticity drives him to leave his home and explore various paths, including asceticism, sensual indulgence, and finally, a contemplative life by the river. Siddhartha's journey reflects existentialist themes, particularly the idea that true self-identity cannot be handed down through tradition or external teachings. Instead, it must be discovered through personal experience and introspection. This aligns with the existentialist notion that individuals must create their own essence through their actions and choices, rather than conforming to predefined roles or expectations. -/- 2. Steppenwolf: The Duality of the Self In Steppenwolf, Hesse delves into the complexities of self-identity through the character of Harry Haller. Harry is torn between his human side, which longs for connection and meaning, and his "wolf" side, which is driven by instinct and isolation. This inner conflict illustrates the duality inherent in human nature and the struggle to reconcile these opposing aspects. Hesse's exploration of Harry's psyche resonates with the Jungian concept of the individuation process, where the integration of the conscious and unconscious parts of the self leads to wholeness. Harry's journey is a quest for self-identity that involves confronting and accepting the darker, shadowy parts of his personality. This process of self-discovery is both painful and liberating, underscoring the idea that true self-identity emerges from embracing all facets of one's being. -/- 3. Demian: The Role of the Unconscious Demian is another key work in which Hesse explores the search for self-identity, focusing on the protagonist Emil Sinclair's journey toward self-realization. Guided by the enigmatic Max Demian, Sinclair learns to listen to his inner voice and question societal norms. The novel emphasizes the importance of the unconscious mind in the search for self-identity, drawing on Jungian psychology. Sinclair's experiences highlight the tension between conforming to societal expectations and following one's inner truth. His journey reflects the existentialist idea that individuals must break free from external constraints to discover their true selves. Hesse suggests that the path to self-identity involves a deep engagement with the unconscious mind and an acceptance of one's inner conflicts and desires. -/- ………………………………….. The Concept of Impermanence -/- One of the central philosophical concepts in Siddhartha is impermanence, a fundamental tenet of Buddhist philosophy. The novel illustrates the transient nature of all things, emphasizing that nothing in life is permanent or unchanging. Siddhartha's experiences with love, wealth, and asceticism teach him that attachment to transient phenomena leads to suffering. This aligns with the Buddhist teaching of Anicca, which posits that recognizing and accepting impermanence is essential for achieving enlightenment. -/- Siddhartha: The Transient Nature of Life In Siddhartha, Hesse’s exploration of impermanence is central to the protagonist’s spiritual journey. Siddhartha’s experiences reflect the Buddhist teaching of Anicca, which posits that all things are in a constant state of flux and that clinging to anything impermanent leads to suffering. -/- Throughout the novel, Siddhartha undergoes various transformations—from a Brahmin’s son to an ascetic, a lover, a merchant, and finally, a ferryman. Each phase of his life teaches him about the transient nature of existence. His realization that neither extreme asceticism nor indulgence provides lasting fulfillment underscores the futility of seeking permanence in an impermanent world. -/- The river, a recurring symbol in the novel, epitomizes the flow of life and the constant change inherent in all things. Siddhartha’s enlightenment comes when he embraces the river’s wisdom, understanding that true peace lies in accepting the impermanence of all experiences. -/- Steppenwolf: The Ephemeral Nature of Identity Steppenwolf delves into the theme of impermanence through the internal conflict of its protagonist, Harry Haller. Harry’s struggle with his dual nature—the civilized man and the untamed wolf—reflects the fluidity and transient nature of identity. Hesse portrays identity not as a fixed entity but as a dynamic interplay of opposing forces. -/- The novel’s surreal episodes, particularly in the Magic Theater, emphasize the impermanent nature of reality and the self. Harry’s experiences in the theater reveal the illusory and ever-changing aspects of his perceptions and identity. Hesse suggests that true self-understanding requires embracing the impermanence and multiplicity of one’s nature. -/- The Glass Bead Game: The Impermanence of Human Endeavors -/- In The Glass Bead Game, Hesse explores the impermanence of human knowledge and cultural achievements. The game itself, a complex intellectual synthesis of arts and sciences, represents the pinnacle of human endeavor. However, the novel’s setting in a distant future where the game’s origins and significance have been largely forgotten underscores the transient nature of all human creations. -/- The protagonist, Joseph Knecht, ultimately realizes that the pursuit of intellectual perfection through the game is insufficient for a meaningful life. His decision to leave the Order and experience the impermanent, unpredictable world outside reflects his acceptance of life’s impermanence. Knecht’s journey illustrates that true wisdom involves embracing the fleeting nature of human existence and engaging fully with the present moment. -/- Hesse’s exploration of impermanence invites readers to reflect on their own lives and the ways in which the recognition of life’s fleeting nature can lead to greater wisdom and fulfillment. By embracing the impermanence of all things, Hesse suggests, individuals can attain a deeper appreciation of the present moment and the interconnectedness of all experiences. (shrink)

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

Multiple drug resistant strains of HIV and continuing difficulties with vaccine development highlight the importance of psychologi- cal interventions which aim to in uence the psychosocial and emo- tional factors empirically demonstrated to be significant predictors of immunity, illness progression and AIDS mortality in seropositive persons. Such data have profound implications for psychological interventions designed to modify psychosocial factors predictive of enhanced risk of exposure to HIV as well as the neuroendocrine and immune mechanisms mediating the impact of such factors (...) on disease progression. Many of these factors can be construed as unconscious mental ones, and psychoanalytic self-psychology may be a useful framework for conceptualizing psychic and immune de- fence as well as bodily and self-integration in HIV infection. Al- though further prospective studies and cross-cultural validation of research are necessary, existing data suggest that psychoanalytic insights may be useful both in therapeutic interventions and evaluative research which would require an underlying epistemology of the complementarity of mind and matter. (shrink)