In this essay we discuss some selective creative areas of psychology; of interest to Depth Psychology. Part 1 discusses the influence of romanticism on the famous 20th century psychologist, Carl Jung. Part 2 discusses Jung's psychological perspective on the UFO phenomenon. Finally in part 3 we discuss music therapy.Jung always insisted that he was scientific.1 Douglas explains that Jung's university teachers held an almost religious belief in the possibilities of positivistic science and faith in the scientific method. Positivism [ ] focused on the power of reason, experimental science, and the study of general laws and hard facts. It gave a linear, forwardly progressing, and optimistic slant to history [ ] Positivism gave Jung invaluable training in and respect for empirical science. Jung's medical-psychiatric background is clearly revealed in his empirical research, his careful clinical observation and case histories, his skill in diagnosis, and his formulation of projective tests.2 Hence, Jung was influenced by the enlightenment and scientific revolution like other great names of his day. However the rationalist scientist in Jung would often be organizing irrational data in an attempt to understand it. (e.g. fantasies, dreams, myths, and even the disorganized, dissociated ramblings of psychotics).
[...] That's what makes a great artist for me.”2 Being in such a creative business as music, musicians do not experience the pressure of say, a psychoanalyst, to ever go beyond feeling. Andrea Corr puts it this way: Its “wonderful to be able to express yourself through music [ ] there's great therapy in that. You've got it yourself. You don't need to go anywhere for it. It's something that you have.”3 Andrea Corr and Katie Melua both emphasize the sound and the lyrics in music. [...]
[...] As Andrea Corr says, on their own “words are such an inadequate form of expression Conclusion The aim of this work has simply been to demonstrate that psychology can be a creative discipline. It certainly has an artistic side to it as the archetypal psychologists are always keen to tell us. Alas, I am of the opinion that it is only a side. The modern westerner must be able to think and use logic otherwise he or she is un-adapted to their culture. [...]
[...] As Giegerich says, thinking too, is part of the souls logical life.1 Hillman's psychology is problematic. Is one really dealing with archetypal gods or with false advertizing? The answer depends on whether Hillman has really got a revolutionary pre-modern psyche, one that really is unborn. Many people are pre-modern in being heavily feeling- toned. But the archetypal god's area seems fake from a modern perspective. In a sense Hillman out-Jung's Jung by completing Jung. But Giegerich's psychology completes Hillman but not by being more Hillman than Hillman but by adding what Hillman misses out (i.e. [...]
[...] Indeed, the psychology of the unconscious began with Carus, who did not realize that he had built the “philosophical bridge to a future empirical psychology.”27 However, Carus and Hartmann's philosophical conceptions of the unconscious gone down under the overwhelming wave of materialism and empiricism.” It was only after this that the concept of the unconscious reappeared the scientifically orientated medical psychology.”28 Jung lectured on Nietzsche29 observing various affinities with his own psychology especially the going beyond black and white good and evil. [...]
[...] For example, he said it about Christianity; see Jung, C p736, par & 1666 10: Douglas, in Eisendrath, P. Y & Dawson, T p22 11: Jung, C p213, par 12: Shamdasani, S p235 13: Shamdasani, S p236 14: Jung, in Shamdasani, S p236 15: Nagy, M p37 16: Jung, in Shamdasani, S p198 17: ibid 18: Shamdasani, S p199 19: ibid 20: Jung, C p 21: Douglas, in Eisendrath, P. & Dawson, T p23 22: Hauke, in Papadopoulos, R p71 23: Shamdasani, S p164 & 165 24: Jung, C p193 25: Shamdasani, S p165 26: Jung, in Shamdasani, S p165 27: Jung, in Shamdasani, S p165 & 166 28: Shamdasani, S p166 29: Jung, & Jarret, J. [...]
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