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Thinking through Jung

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  1. Introduction.
  2. Part 1.
    1. Fantasy thinking and the ego.
  3. Part 2.
    1. James Hillman's anima based psychology.
    2. Thinking as a part of the soul's logical life.
    3. Strengthening the position of psychology as a field.
    4. The human being as a conscious/unconscious whole.
    5. The journey from Jung to Giegerich.
  4. Part 3.
    1. Jung's psychology: A privatizing of the contents of the former public traditional knowledge.
    2. The idea of the collective unconscious.
    3. The esoteric collective representations as pre-modern.
  5. Conclusion.

This essay is radically ?Post'-Jungian. As with other essays that I have written it can only exist due to the immersion within Jungian psychology. But in effect I am working through Jungian psychology. Hence one is indebted to Jung but nevertheless, most definitely post-Jungian. Carl Jung was psychologically pre-modern. He had a thinking and feeling side but when he applied the thinking side to the feeling side of his psychology it was only to declare the feeling side as consisting of untouchable psychic contents which he called archetypes. They were untouchable on the grounds of their sacred luminosity. Part 1 of this essay agrees with Jung on his definitions of directed thinking and fantasy thinking. Part 1 is the briefest part of this essay. Part 2 demonstrates how I go beyond Jung and beyond James Hillman, and endorse Wolfgang Giegerich's psychology. In general this essay builds on my previous essay that was titled ?A Post-Jungian Perspective on the Psychology of the Pre-Modern Person in today's Modern Western Culture.' Part 3 then looks specifically at the main hypothesis of orthodox Jungian psychology; the archetypes and the collective unconscious. In that part of the essay we will quote Jung and then critically respond to what he says.

[...] Jung writes that collective representations are longer contents of the unconscious, but have already been changed into conscious formulae according to tradition, generally in the form of esoteric teaching. This last is a typical means of expression for the transmission of collective contents originally derived from the unconscious.?5 What Jung calls archetypes have their place in Sociology. It is true that psychological feeling-tone is projected out onto the external world but then that's it as far as the psychological is concerned. [...]


[...] Thinking through equates to psychological ability that psychologically adapts one to the modern world. Part 3 Jung's psychology is, as Giegerich puts it, privatizing of the contents of the former public traditional knowledge, of myth, religion and metaphysics.?1 The Jungian collective unconscious (as opposed to the personal unconscious) is invented. The previous traditions of alchemy, traditional Christianity, Eastern spirituality and so on, are consumed and then are contents of the psyche, labeled archetypes; they are always there, albeit taken as facts. [...]


[...] Jung sometimes makes it sound like myths are in our heads ready-made so-to- speak. For example in discussing what we can and cannot discover in the unconscious Jung writes ?What we do find [ ] is the myth of the sun-hero in all its countless variations.?7 In reality the sun-hero is a cultural collective representation, which it would seem, is not much part of modern western culture. Returning to Jung's The Archetypes and the Collective Unconscious, he writes that term ?archetype? [ ] applies only indirectly to the ?representations collectives,? since it designates only those psychic contents which have not yet been submitted to conscious elaboration and are therefore an immediate datum of psychic experience. [...]

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