Testing the Bipolar Assumption in Jung's Typology

Academic psychologists are right in wanting things shown to them statistically; and it is we Jungians who have the onus of showing them that our ideas stand their tests. Only in this way can the unconscious be re-introduced into a scientific discussion. And we could have the chairs of the psychology departments of the universities held by Jungians and they could have their real institutes, their assistants, their student population, their funds, their statisticians, their computers and high dynamic discussion and a living thing over against the scientific stagnation we have reached in Jungianism during the last years (M eier 9).     

Jung's Erotic Phenomenology: I. A New Translation

In the introduction to The Psychology of the Transference (1946), Carl Jung sketched out a theory of “erotic phenomenology” which condenses his teaching about sexuality and romantic love into a very concise summary. But the meaning of this passage is obscured in the English translation given in the Collected Works of C. G. Jung. I propose here a new translation which makes Jung’s meaning clearer, along with a commentary which explains it in the context of Freudian drive theory and German 19^th century philosophy. Invoking the concepts of instinct, mind, and Eros (both the passion and the divine figure), Jung’s theory says that male sexual desire can be cultivated or repressed in four distinct ways, each associated with a female symbolic figure or anima image: Eve, Helen, Mary and Sophia.     

Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism

Political philosophy has difficulties to cope with the complexity and variety of state-religions relations. Strict separationism is still the preferred option amongst liberals, deliberative and republican democrats, socialist and feminists. In this article, I develop a complex typology based on comparative history and sociology of religions. I summarize my reasons why institutional pluralist models like plural establishment or non-constitutional pluralism are attractive not only for religious minorities but for religiously deeply diverse societies in general. Most attention is paid defending associative democracy, the most flexible and open variety of institutional pluralism, against realist objections that group representation is incompatible with liberal democracy, that it leads to stigmatization and bureaucratization, that it strengthens undemocratic leaders, that it leads to an ossification of the status quo, and, most importantly, that it is inherently divisive undermining social cohesion and political unity. In my refutation of these objections I try to show that it helps to integrate minority religions into liberal democratic policies compatible with reasonable pluralism and to prevent religious and political fundamentalism.     

A New Typology of Religion Based on Needs and Values

Religious experience is notoriously difficult to classify, though various attempts have been made. This article presents a new typology based on Maslow's theory of motivation (popularly known as the ‘hierarchy of needs'), which places needs and values at the forefront of human psychology. I argue that his model can be applied to religion to help explain spiritual choices and consequently the interrelation between demand and supply, thus accounting for the diversity of religion available in contemporary society. The model is particularly applicable to new religious movements (NRMs) in which membership is by voluntary choice. Needs and values are the key factors determining why people join an NRM and which movement they choose.     

Jung's lives

Forty published life histories of C. G. Jung are grouped into eight categories: autobiography, hagiographies, pathographies, professional biographies, intellectual biographies, illustrated biographies, religious biographies, and joint Jung/Freud biographies. Each work is briefly reviewed in terms of its scope, its main contributions to the biographical literature on Jung, and its principal shortcomings. A short list of selected readings on Jung's life is recommended.     

Jung's Lament

This article has two premises. First, that depth psychology is more an art than a science, and second, that expanding imagination is the primary method of therapy. Both Jung and Freud considered themselves scientists, yet both had ambivalent relationships with artists and writers. Freud was given the Goethe award for literature and never the Nobel Prize for medicine, whereas Jung was confronted by both his anima and Herbert Read concerning his devaluation of his own artistic direction as well as of modern art generally. I am proposing through the article's fictional style, that in this age of evidenced-based medicine, we, as therapists, have much more to learn from writers and their fictional stories than from the abstract fantasies of science. I believe we have made an error in our field by turning so completely to developmental theories and object-relation theorists for our method. Jung hinted as early as 1916, in his paper “The Transcendent Function,” that there was a way of engaging the soul directly and allowing its voice and character to emerge. I am proposing that if we truly believe that the psyche is autonomous, then all therapy should be an encounter with “the other.” If this were the case, then active imagination could be developed as a wider and more inclusive method.

Everywhere I go I find a poet has been there before me.

―Sigmund Freud     

Jung's quest for the Aurora consurgens

The paper focuses on the year 1929 when Jung published ‘A European commentary’ to Richard Wilhelm's German translation of the Taoist text The Secret of the Golden Flower. This shows that Jung had already started on the track of European alchemy by following up Conrad Waldkirch's preface in Artis Auriferae (1593); and it raises the question of whether this could be the possible missing link to Jung's subsequent research in Alchemy and Hermetic Philosophy in the years to come. It is argued that here was the beginning of Jung's quest for the Aurora consurgens, the publication of which concludes the Mysterium Conuinctionis more than twenty years later. It is further maintained that this choice of the Aurora is a profound expression of Jung's ambition to revitalize the past from within the individual, and helps explain Jung's deep concern with the welfare and future of modern society.     

A Typology of Workaholics With Implications for Counselors

This article presents a brief review of the research on workaholism and the family and offers a typology of workaholism that more adequately portrays the various work styles of workaholics than have past classifications. This typology, which is based on level of work initiation and work completion, denotes 4 types of workaholics: relentless, bulimic, attention‐deficit, and savoring. Implications of this typology for the practice of counseling are proposed.     

Dyadic Death: A Typology

In dyadic deaths, a second victim acts in consort with, is associated with, or is killed by a person who, contemporaneous with the first death, then suicides. Dyadic deaths thus include both homicide–suicides and suicide pacts. This paper describes, suggests organizing dynamics of, and illustrates distinct types of dyadic deaths. The proposed typology varies by levels of dominance, dependence–enmeshment, and the presence or absence of hostility in and between partners.     

Dehumanization: A New Perspective

Dehumanization has traditionally been understood as an extreme form of prejudice that enables violence and cruelty. Recent work indicates that it can also take subtle and everyday forms. We give an overview of early contributions to the psychological study of dehumanization before reviewing recent research on the attribution and denial of humanness. We emphasize our own research program, which proceeds from a theoretical analysis of two distinct senses of humanness, which when denied to others yield two forms of dehumanization. In one form, people are denied uniquely human attributes and likened to animals, and in the other, they are denied essentially human attributes and likened to machines. We discuss the ways in which these two forms of dehumanization are manifest in perceptions of individuals and groups, and speculate on the cognitive and motivational processes involved.     

Jung's reflections on self-healing

Not long before his death on July 17, 1998, Edward Edinger asked me to draw together a book of quotations by Jung on religious themes. Edinger's image was that of a thin, leather-covered book containing spiritual uplift and consolation, that one might carry around in a pocket or purse: a “vademecum” or “enchiridion,” as he termed it. It was a project he had begun by collecting quotations from Jung's Answer to Job and Letters. Always fond of “giving the last word to Jung,” he then employed those quotes to conclude Transformation of the God-Image and The New God-Image, respectively. But he lacked the energy, he confessed, to complete this project

The Vademecum which, I hope, resembles what Edinger had in mind-is now nearly complete. It is tentatively entitled, Jung on Soul: Quotations on Religious Themes. The following excerpted chapter is entitled “On Self-Healing.” The other topical divisions are: First Principles; The Inner Life; Consciousness; Good and Evil; The Paradoxical God-Image; Individuation; Continuing Incarnation; Psychology and Christianity; Old Age, Death and Beyond; Community, Society, Culture; Civilization in Crisis; Love and Sex; Parents and Children; Healing; Analyst and Patient; C. G. Jung: Personal; and From Jung's Answer to Job.     

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。     

Jung's views of Nazi Germany: the first year and Jung's transition

This article first considers Jung's response to the coming to power of the Nazis in Germany. It brings forth evidence that, besides wanting to preserve psychotherapy in Germany and maintain the international connection between the German and other communities of psychotherapists, he wanted to advance Jungian psychology – his psychology – in Germany. It also presents evidence that, although he occasionally made some anti‐Semitic statements during this early period, he was not anti‐Semitic in the way the Nazis were. The paper then argues that after Gustav Bally's criticisms in the Neue Zuercher Zeitung in February 1934, Jung entered into a transitional period that spring during which he became warier both of the Nazis and of making any statements that could be construed as being anti‐Semitic. Schoenl and Peck (2012) have shown how Jung's views of Nazi Germany changed from 1933 to March 1936. This present article demonstrates very significant changes in Jung's views during the important early part of this period, that is from January 1933 – when Hitler became Chancellor of Germany – through to the spring of 1934. It draws on evidence from archival and other primary sources.