In scientific materialism the human being's significance is reduced to atoms. Psychology (to some extent) comes to the rescue here in its emphasis on the psychic realities of thoughts and feelings. And the Romantics were also in opposition to the materialists. For them, the scientific revolution threatened meaning. The rise of anomie in Sociology, dissociation in Depth Psychology, modern-day existentialism in Philosophy has at least proven that the Romantics were not alone in this fear. Even the lay-person recognizes that the question of the meaning of life is the ultimate question. The fear is that there isn't any meaning if the material world is all there is.
[...] [ ] Faust [ ] was the living equivalent of No and I was convinced that he was the answer which Goethe had given to his times.”3 For Jung, Faust depicts our inner conflicts; through Faust we discover “that the ‘other' in us is indeed ‘another,' a real man, who actually thinks, does, feels and desires We noted (above) that Goethe regarded the early scientists work as ‘devilish' and that Jung's No 2 was in accord with the pre-modern Middle Ages as exemplified by Goethe's Faust. [...]
[...] Moreover, “psyche is the mother of all our attempts to understand Nature, but in contradistinction to all others it tries to understand itself by itself, a great disadvantage in one way and an equally great prerogative in the other!” (ibid) Douglas, in Eisendrath, P. & Dawson, T p19 Douglas, in Eisendrath, P. Y & Dawson, T p27 Bibliography Bishop, (2007) Analytical Psychology and German Classical Ascetics: Goethe, Schiller and Jung: Volume The Development of Personality (Routledge) Edinger, (1990) Goethe's Faust: Notes for [...]
[...] What he was for was anyone who could stand out in the crowd as a genuinely healthy and unique individual. Jung admired this in Nietzsche as Jung's psychology itself encourages the person to individuate. This means that the person doesn't oppose (as-such) the collective, but is an individual within the mass. Whilst there are differences between Jung and Nietzsche there are similarities. Nietzsche looked to the superman whereas Jung placed just as much emphasis on collective psychological meaning (as compensating for mechanical/materialistic science) as he did the individuated being. [...]
[...] ] Goethe had written virtually a basic outline and pattern of my own conflicts and solutions.”6 Concerning Jungian psychology's dominant transpersonal side it is often rightly regarded as influenced by Gnosticism, alchemy, Eastern spirituality, religion, myth, fairy-tale and a whole host of esoteric phenomena. But we should add Goethe's Faust to that list because Jung writes consciously linked my work to what Faust had passed over.”7 Bishop concludes that Jung's interest in Faust runs deep so deep that it influenced Jung's theory of the collective unconscious.8 Arthur Schopenhauer was born in 1788. [...]
[...] Note: Part 1 Jung, C p32 Edinger, E p14 Jung, C p107 Jung, C par 43 Jung, C p262 ibid Jung, C p263 Bishop, P p54 Schopenhauer, A p48 10: Jung, in Shamdasani, S p198 11: ibid 12: Shamdasani, S p199 13: ibid 16: Jung, & Jarret, J. L 17: Douglas, in Eisendrath, P. & Dawson, T p 25 18: Shamdasani, S p251 19: Jung, in Shamdasani, S p251 Notes: Conclusion In his book, “Jung and the Making of Modern Psychology: The Dream of a Science” Jung historian, Sonu Shamdasani, discusses a debate between Jung and E. A. [...]
Online readingwith our online reader
Content validatedby our reading committee