Jung two essays

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Jung two essays

Last Updated on Sunday, 27 October Brask Jung was, intrying to figure out what was happening in Germany.

Jung two essays

The results of his considerations he put down in an essay called "Wotan", in which he tried to understand the German situation by means of the mythology around the Germanic god Odin, a. The theory is that as one progressively peels away the social facade, the character defenses, the unconscious anxieties, he then gets down to his "real self", the source of vitality and creativity behind the neurotic shield of character.

In order to make psychology a complete belief system, all the therapist has to do is to borrow words for inner depths of the personality from mystical religions: Free Press Paperbacks, originally published inP.

Armed with rucksack and lute, blond youth, and sometimes girls as well, were to be seen as restless wanderers on every road from the North Cape to Sicily, faithful votaries of the roving god.

Later, towards the end of the Weimar Republic, the wandering role was taken over by thousands of unemployed, who were to be met with everywhere on their aimless journeys. By they wandered no longer, but marched in their hundreds of thousands. The Hitler movement literally brought the whole of Germany to its feet, from five-year-olds to veterans, and produced the spectacle of a nation migrating from one place to another.

Wotan the wanderer was on the move. As an autonomous psychic factor, Wotan produces effects in the collective life of a people and thereby reveals his own nature.

Yahweh was no exception to this rule, and the Philistines, Edomites, Amorites, and the rest, who were outside the Yahweh experience, must certainly have found it exceedingly disagreeable. The Semitic experience of Allah was for a long time an extremely painful affair for the whole of Christendom.

Jung two essays

We who stand outside judge the Germans far too much as if they were responsible agents, but perhaps it would be nearer the truth to regard them also as victims.

The Germans were not in the process of "receiving" messages of moral and religious law from Wotan, they were in the process of submitting their personal autonomies to Hitler as their Fuhrer. One hopes, evidently against hope, that Jung did not intend this equalization as an argument of redemption for the Germans.

Because if he did mean this, he might as well have said outright that Wotan made "them" do it and the Jews are only getting what they gave the Philistines, the Edomites and the Amorites - so what right do they have to complain.

A rather chilling statement for Jung to make the year after the Nuremberg Laws had been declared. Norse mythology is filled with stories about people being possessed by animals, about people going berserk.

Hitler enjoyed being a wolf - Adolf being a derivative of the old German word for wolf - and the whole German nation seemingly just went berserk. A lot of Germanic countries did not get into the craze.

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Perhaps the only explanation would be that they were not really Germanic and with this the Nazis, and maybe the Swiss-German Jung, would agree. Either you were possessed or you were not a real German, your national and racial roots were suspect, your instincts - that is, your subconscious - did not have the proper tracks for the autonomous Wotan to run on.

The limitations of this view of human psychology seem glaring. In this psychological process of sublimation, the individual, according to Jung, makes use of the symbolism in his racial unconscious, thus achieving as it were a kind of collectivity within its own self.

Such a striving towards an almost mystical union between the self and its racial background is supposed to link the isolated individual with a bigger whole of which he can feel an essential part. The Free Press Paperbacks, and in particular the figure of Wotan.

And, vice-versa race is the externalization of the soul.

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In other words, the people of this ancestry have a race-will that inevitably will over-ride possible individual choices. Such a construction of the self differs substantially from the existential experience of an individual sensing the strange dizziness, or the angst as Kierkegaard put it, associated with the realization that the "I" of the self is radically unstable.

In this novella appears a philosophically minded student who becomes utterly paralyzed from the vertigo entailed in keeping track of all his "I"s.

This existential experience may lead to the conclusion that there is no solid self of any kind in the human psyche. That there is an ego, a will that negotiates and chooses under given circumstances to promote the survival of the organism from a singular and relative perspective, is clear, or experience would not be possible.

It seems to me that Jung is willing to extend these circumstances far back into some nebulously conceived human Ur-situation and, furthermore, he is willing to make them so determinant by some Larmarckian bioogical process I suppose? To my mind he undermines the very process of ego-creation, the coming to terms or not between world and singular will.

InJung wrote another essay called "After the Catastrophe. No doubt we should be cold-blooded and superior; but we are, on the whole, much more deeply involved in the recent events in Germany than we like to admit. A good many intellectuals who had fought against the Nazis had no reason to admit anything of the kind.

Before encountering these two essay I was puzzled by my inability to find some evidence of vociferous protest from Jung against the rise of the Nazis in Germany.This volume has become known as perhaps the best introduction to Jung's work. In these famous essays. "The Relations between the Ego and the Unconscious" and "On the Psychology of the Unconscious," he presented the essential core of his system/5.

Carl Jung, in full Carl Gustav Jung, (born July 26, , Kesswil, Switzerland—died June 6, , Küsnacht), Swiss psychologist and psychiatrist who founded analytic psychology, in some aspects a response to Sigmund Freud’s ashio-midori.com proposed and developed the concepts of the extraverted and the introverted personality, archetypes, and the collective unconscious.

A library guide to The Collected Works of C. G. Jung Vol. 7: Two Essays on Analytical Psychology. A library password is required to access full-text content. On the psychology of the unconscious () pp.

1– Ebook Central EBSCO APA citation. Emma Jung (born Emma Marie Rauschenbach, 30 March – 27 November ) was a Swiss Jungian analyst and author. She married Carl Gustav Jung, financing and helping him to make him the prominent psychiatrist and founder of analytical psychology that he became, and had five children with him.

Enduring his infidelities and mood swings, she was his "intellectual editor" to the end of her life. This volume has become known as perhaps the best introduction to Jung's work. In these famous essays. "The Relations between the Ego and the Unconscious" and "On the Psychology of the Unconscious," he presented the essential core of his system.

The earliest versions of the Two Essays, "New Paths in Psychology" () and "The Structure of the Unconscious" (), discovered among Jung's posthumous papers, are published in an appendix, to show the development of Jung's thought in later ashio-midori.coms:

Carl Jung Biography - life, family, childhood, children, story, death, history, school, young, son