Carl Gustav Jung (1875-1961) had a rational and irrational side. The rational side of Jung was scientifically orientated. It was an empirical side that studied psychic contents as psychological facts. Meanwhile the irrational side of Jung lapped up and experienced esoteric and numinous psychological phenomena. The scientific Jung strove to organize the irrational contents of the psyche; as the rational side of the psyche endeavors to establish order on the irrational side. Hence he came up with orientating ideas such as archetypes and the collective unconscious. These two sides to Jung have created confusion over whether Jung was scientifically or artistically orientated. As we will see this question is central to this essay.
In this essay the focus is not on Jung but on contemporary key Post-Jungian thinkers. We will therefore firstly introduce the thinkers and then in part 1 we will expand on the themes set out in this introduction.
[...] Y & Dawson, T p Samuels, in Casement, A p19 & 20 NOTES: Part 1 Rowland, S Rowland, S Rowland, 30th September 2008 Hillman, J Moore, in Hillman, J & Moore, T p50 Hillman, in Hillman, J & Moore, T p17 Gigerich, W Tacey, 19th September 2008 Giegerich, http://www.rubedo.psc.br/Entrevis/indgieg2.htm 10: Segal, R 11: Segal, R 12: Segal, R p12 13: Jung, in Segal, R p12 14: Segal, 18th September 2008 BIBLIOGRAPHY Casement, (1998) Post-Jungians Today: Key Papers in Contemporary Analytical Psychology (Routledge) Eisendrath, P. [...]
[...] Hence X encompasses Y through recognizing the similarity despite the difference. Segal writes: nature, all theorists of myth, not just Jung, are interested in the similarities rather than the differences among myths. To encompass all cases of myth, theorists not only identify overt similarities among them but also uncover similarities beneath apparent differences. Jung, however, goes further. He repeatedly declares myths to be not merely similar but outright identical an identity that he attributes to their identical origin.”12 Segal then quotes Jung as saying is the same as with myths and symbols, which can arise autochthonously in every corner of the earth and yet are identical, because, because they are fashioned out of the same world-wide human unconscious, whose contents are infinitely less variable than are races and individuals.”13 On the question of what Jung was, Segal writes: would deny that Jung sought to be many things? [...]
[...] The most successful post-Jungian is undoubtedly the American, James Hillman. Hillman's most famous book is Re- visioning Psychology (1975).4 After the publication of that text it was clear to all readers that he had gone beyond orthodox Jungian psychology. From 1970 to 1999 Hillman was editor of Spring Publications which is a publisher of post-Jungian work. Spring Publications publishes work that blurs the distinction between inner psyche and outer world. For example it blurs the distinction between religions, psychology, art, literature. [...]
[...] He views the psyche as having a logical life which it has motion and therefore changes. Giegerich would ask is the soul presently in art or is it in science? Today he thinks its more in the latter, especially if one means technological science. Part 1 of this essay builds on these themes. Part 1 Susan Rowland works at the University of Greenwich's School of Humanities & Social Sciences. Her main research is based on Jung, literary theory and literature. [...]
[...] Through reading Segal's interpretations of Jung one can see for example just how different Jung and Hillman are in some areas, whilst still understanding and without contradicting what Giegerich says about Hillman completing Jung. Segal rightly considers Jung a romantic who psychologized everything. This says Segal enables post- Jungians to be systematic concerning his thinking. Segal, again rightly says that Jung was a universalist who saw patterns or similarities amidst differences. By being able to systematize Jung some thinkers may dislike the reductionism. However Segal says that if we are to understand reductionism properly then it is encompassing and connecting. [...]
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