卡尔·古斯塔·荣格

<正>(一)介绍卡尔·古斯塔·荣格（Carl Gustav Jung,1875-1961）是瑞士杰出的心理医生和精神病理学家,也是分析心理学的奠基人。在1899年阅读了艾宾的《精神病学教科书》后,荣格决定通过精神治疗追求内心梦想。他于1900年成为苏黎世大学伯格尔斯立精神病医院的助理医生,进行了备受瞩目的“字词联想”研究,提出了“情结”理论;后来深入研究弗洛伊德的理论,创建了“国际精神分析学会”,但在1914年与弗洛伊德分道扬镳。     

精神治疗与宗教信仰——从荣格与弗洛伊德的分歧说起

荣格是继弗洛伊德之后又一位精神分析大师,他区别于弗洛伊德的一个重要方面,在于重视精神治疗中的宗教作用。本文简要阐释了弗洛伊德和荣格不同的宗教观,继而围绕着宗教信仰与心理治疗、外部精神世界与内在神经症状之间的关系,以及走出俄底甫斯情结后,面向宗教的殿堂能否在无意识领域里获得更多发现等问题,介绍了两位大家的不同主张。     

窦宪敏太行山水画中的故乡情结研究

窦宪敏是一位国内知名的太行山水画家,他的太行山水画独树一帜,带有浓重的民族性和地域性,而故乡情结是研究其山水画的核心问题。通过对窦宪敏山水画的艺术特点、形象塑造的精神内涵及笔墨语言分析,探索与解析太行文化精神。利用荣格分析心理学阐释窦宪敏故乡情结的成因、故乡情结在其山水画中的具体表现,来分析与梳理其故乡情结的发展脉络和作品价值。通过研究窦宪敏的太行山水画的艺术特色,让更多的山水艺术爱好者了解窦宪敏,感受其艺术风格及价值,同时也在美术理论与创作上为山水画学习者提供一个参考和借鉴。     

荣格析梦理论与佛法结合以析梦的一种尝试

本探讨了荣格的析梦理论与方法，论述了荣格的析梦旨在探寻无意识对人的情结会有何影响，旨在探明无意识究竟传达了什么信息，以指导人的日常生活。同时指出在荣氏不能给与建议的死亡梦兆出现时，佛教却在此显出了可以予以补充的独具特色的一面。其次，举例尝试将荣氏的理论与佛教相结合以析梦。     

荣格宗教心理观述评

著名心理学家荣格在其晚年的研究生涯中将其研究重心转移至宗教、精神领域,其研究成果是宗教心理学理论的重要组成部分。本文以荣格原著为研究依据,在熟悉荣格分析心理学理论的基础上,系统、深入地阐释了荣格的宗教心理观,修正了以往研究的有待商榷之处,并对荣格早期、晚期思想进行了贯通,从整体上梳理、总结了荣格的宗教心理观。     

荣格心理学与中国文化

荣格及其分析心理学,对于我们国内的心理学和人文科学都曾产生了重要影响。但是,荣格心理学本身,却与我们的中国文化,有着内在的联系。或者说,在荣格正是在充分吸收了中国文化的基础上,才完善与发展民其分析心理学的体系。在本文中,作者通过对汉学字维尔海姆,以及通过《易经》和“道”,分析与论述了荣格分析心理学与中国传统 关系,阐述了中国文化心理学的意义 。     

荣格心理学的东方文化意蕴

本文从荣格心理学理论与美的东方模式的关系入手,分析了其中的东方文化意蕴.指出荣格的心理学理论具有印度和中国传统美学特征,荣格从中发现了心灵的原始意象以及用互补和谐的美学原则阐释原型之间的关系.     

荣格与后现代精神分析

在我国 ,首先阐明荣格学说与后现代思潮之关联的学者是荣格研究者冯川。冯川曾指出 ,对于精神分析的语言学转向、对于后结构主义、对于当代阐释学 ,荣格的思想都具有先导意义[1] 。本文从文化病理学的角度 ,从荣格对西方现代文明的反省和诊治中来探讨荣格与后现代精神分析之间的契合。1　荣格对现代西方文明的反省与诊疗文化病理学 (ＰａｔｈｏｌｏｇｉｅｄｅｒＫｕｌｔｕｒ)这样一个组合术语于1912年出现在德文著作《重新感受和评价 :论文化的病理学》[2 ] 中 ,用以揭示文化中的疾患 ,从而把“病理”的问题从医学领地中拓展出来。这样便带…     

荣格原型梦的观点及相关实证研究

荣格认为梦不仅仅来源于梦者的生活经历,还可以来源于精神结构的某些更加古老的层次——集体无意识。文章回顾了荣格关于梦的这一重要观点,同时列举了一些围绕这个观点展开的实证研究,虽然并不是所有的研究都完全支持荣格的观点,但这些研究本身具有一定的启发意义。     

浅谈荣格的基督教心理观

本文介绍了荣格及其与基督教的渊源,简述了荣格的基督教心理观,总结了荣格基督教心理观的特点,并从贡献以及局限性两个方面对荣格的基督教心理观进行了评价,试图引起学界对荣格的基督教心理观的关注。     

The Experience of Abandonment and Adoption,as a Child and as a Parent,in a Psychological Motivational Perspective

Abstract

The publication of the relationship between Sabina Spielrein and Carl Jung in 1980 gave rise to a veritable cottage industry of mythomania at the expense of historical truth. The fictions grafted upon the historical facts have conjured up a sensational aura of scandal and gossip about the protagonists. The arch fiction is that Spielrein and Jung had a sexual relationship during her analysis by Jung. At the very least, based on documents published by the author, this opinion can no longer be maintained beyond reasonable doubt. After 1905, Spielrein was no longer Jung's patient but continued as Jung's medical student, whereupon Jung sought her out as friend. In addition, it was Spielrein herself who fell passionately in love with Jung, and analysed this relationship as a case of mutual oedipal dynamics. The author further pursues the oedipal analysis of and links it to (1) love as reality and transference, (2) the reality of Jewish and Gentile relationships in Europe, and (3) mutual ethnic transferences between Spielrein and Jung. Jung, who was also passionately drawn to Spielrein, displaced his marital problems owing to a “Don Juan complex” to concocted problems in treatment, deceiving both himself and Freud out of the dread of social consequences.     

Embodying the psychological attitude: types of consciousness in the transformation of culture

It is time to reclaim C.G. Jung’s vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity’s overall psychocultural development. Jung identified eight distinct ‘types’ of consciousness through which humankind engages its emerging psychological attitude. Jung’s view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung’s vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung’s ‘complex psychology’ by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as ‘citizen therapists’, actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering ‘collective consciousness’.     

The correspondence between Erich Neumann and C.G. Jung on the occasion of the November pogroms, 1938

In the light of recently‐published correspondence between Jung and Neumann, this paper considers and connects two aspects of their relationship: Jung's theory of an ethno‐specific differentiation of the unconscious as formulated in 1934, and the relationship between Jung and Neumann at the beginning of the Holocaust in 1938–with Jung as the wise old man and a father figure on one hand, and Neumann as the apprentice and dependent son on the other. In examining these two issues, a detailed interpretation of four letters, two by Neumann and two by Jung, written in 1938 and 1939, is given. Neumann's reflections on the collective Jewish determination in the face of the November pogroms in 1938 led Jung to modify his view, with relativization and secularization of his former position. This shift precipitated a deep crisis with feelings of disorientation and desertion in Neumann; the paper discusses how a negative father complex was then constellated and imaged in a dream. After years of silence, the two men were able to renew the deep bonds that characterized their lifelong friendship.     

Freud and Jung: an incomplete encounter

The author discusses the bases of the close, personal and professional relationship between Freud and Jung, and conjectures that the eventual schism between them was the result of the different profound psychological needs that each had for the other. Because of his identification with the psychoanalytic enquiry, particularly as it was based in large measure on his own self analysis, Freud looked to Jung as a collaborator who would not deviate from the principles at the basis of psychoanalysis, seeking psychoanalysis' acceptance within the established scientific community. From Jung's point of view, Freud fulfilled the role of a respected father figure who, Jung hoped, would grant him the autonomy and freedom to pursue his own scientific enquiry, based on Freud's ideas, but which he would revise according to his own researches. These led Jung to certain revisions and additions, such as the nature and function of the libido, the broadening of the idea of the complex (as in the Oedipus complex) to include a number of universal, archetypal themes, and the elaboration of the concept of the self. During the years of their relationship, they shared a mutual psychological support which was deeply important to each, based on reciprocal love and respect but also on a fantasy that each would be able to supply to the other a key capacity that the other lacked. Jung was able to offer important scientific verifications of a number of psychoanalytic notions via the Word Association Test, such as the concept of repression, of the complex, including the Oedipus complex, and the proof of the existence of the unconscious. However, neither could supply to the other what each looked for in the other at the psychological level. The final breakdown and rupture in their relationship was caused by their theoretical differences and by the fact that they became bitter competitors in a race to publish treatises on the nature and origins of spirituality and religion. It has left in its wake the implicit traces of discord and misapprehension which have characterized much of subsequent professional relationships between the two traditions.     

The construct of the ‘mana personality’ in Jung’s works: a historic-hermeneutic perspective. Part II

This is the second part of an article that tries to provide a framework of understanding of, and a seminal reflection on, a highly interesting yet little explored psychological construct of Jung’s analytical psychology, namely the ‘mana personality’. Here I take into consideration some issues around the ‘saviour complex’, discussed in Jung’s seminar on Nietzsche’s Zarathustra, concerning both the psychological analysis of the individual and the socio-political level related to the collective horizon of the 1930s. Moreover, I consider the continuity of Jung’s analysis of such issues in other works such as ‘Psychology and national problems’ (1936), Symbols of Transformation (1952), and Aion (1950). I finally make some suggestions concerning Jung’s apparent hermeneutic tendency to apply the construct of the mana personality to collective historical phenomena.     

Narcissism, solitude, friendship: notes on the therapeutic alliance in the context of the Freud-Jung relationship

This paper deals with friendship and therapeutic alliance as a transformation of the libidinal love that structures the Oedipal complex. The author considers the relationship between Jung and Freud as a formidable test that may shed light on their personalities and on the relevance of the Oedipal complex for both of them and for their particular theories and practices. The author discusses the possibility that the Oedipal complex may be seen under a finalistic frame of reference and discusses which implicit goals it may express. Such a goal has not been reached by either Freud nor Jung, but might be the key to underline and recognize the fundamental importance of the 'therapeutic alliance' within the analytical situation, seen as a potential relationship between the selves of the patient and of the analyst springing from a transformation of libidinal love into 'friendship' as it was described by Friedrich Nietzsche.     

Hexagram 4 of the I Ching: Analytical Psychology and Jung's Developmental Process

Theories, as well as history itself, are subject to their archetypal underpinnings, as well as to synchronicity, cyclic and sequential change. Some of Jung's early life experiences, his theories, and their permutations in his followers are considered in relation to Hexagram 4 of the I-Ching.
Jung's infantile wounds, his lack of adequately mirroring and metabolizing parents gave rise to a Puer Aeternus complex. This complex is explored as it is brought out through the lines of Hexagram 4 in the I-Ching. The complex is considered as pertinent to some problematical parts of Jung's theory and its impact on analytic history and behavior. Jung's genius and adaptive healing use of the building blocks of this complex are also discussed.
It is proposed that the descendants of Freud and Jung internalize the problems of their forefathers in much the same way that patients internalize the problems of their parents. Particular theories suggest similar personal affinities (and even histories) in their followers. Jung's childhood problems are considered for the way they may reverberate in Jungian practice today.     

The timeliness and timelessness of the 'archaic': analytical psychology, 'primordial' thought, synchronicity

In 1930 Jung gave a lecture entitled 'Archaic Man' to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the opposition between 'archaic'-'modern' in Jung's paper; indeed, in his work as a whole. In contrast to Lévy-Bruhl, Jung rejects the label of 'mysticism' as applied to the 'primitive' point of view, and his anti-mystical stance can be explained in terms of his dialectical conception of the relationship between Self and World. On this account, the subject and the object--the psyche and the external world--are more closely (inter)related than conventional (modern) epistemology and ontology generally believe. This conception of the relation between the subjective and the objective foreshadows his later, and controversial, concept of synchronicity, which is, Jung insists, a way of apprehending the world in terms of its meaning. Concluding with a survey of the status of the 'primordial' in some other texts by Jung, this article aims to foster further debate on one of Jung's most complex and fascinating texts.     

A dynamic systems approach to the feeling toned complex

A review of Jung’s writing on the ‘feeling‐toned complex’ shows that he considered it to comprise independent, split‐off, psychic elements. Modern advances in scientific thinking and technology, namely Dynamic Systems Theory and neuro‐imaging, allow us to better define and explore this psychic phenomenon. Considering the constellation of the complex as a hierarchy of dynamic systems allows for a prediction of the timing of brain activity. This has been confirmed by two independent studies using fMRI and QEEG while administering the Word Association Experiment, the tool Jung used to investigate brain/psychic functioning over a century ago. Using as a framework the stages of the constellation of a complex viewed as a hierarchy of dynamic systems, I review the neuro‐imaging studies reported by Petchkovsky et al. (2013, 2017) and Escamilla et al. (2018), concluding that quantitative theoretical predictions and experimental results are in agreement within an order of magnitude. The change in attention caused by the constellation of the complex can also be conceived as the switching from a default neuro‐network, a startle response activating executive functioning in the frontal cortex of either the ego‐complex or an autonomous complex.     

The snake in the mandala: dialogical aspects of Jung’s ‘A study in the process of individuation’

Jung’s study centres on the amplification of pictures painted by a woman patient and posits their sequence as evincing the initial stages of the individuation process. His text performs a dialogue with its audience whereby Jung persuades us of this truth, and also reveals Jung’s dialogue with his patient and with his own ideas. The present paper revisits the clinical material first with a focus on the interaction between Jung and his patient. The second part compares the 1940 and 1950 versions of Jung’s study with attention to tensions that traverse them, such as Jung’s attitude to the animus and his two voices as a practitioner and a theorist.