Analytical psychology and the ghost of Lamarck: did Jung believe in the inheritance of acquired characteristics?

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post‐Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars.     

Preface to Opicinus de Canistris: concluding lecture by C.G. Jung,Eranos, Ascona, 1943 and Further studies on Jung's Eranos seminar on Opicinus de Canistris

In 1943, Jung held a seminar at Eranos for a limited number of students dedicated to ‘solar myths’, which were exemplified specifically in the cartographic art of Opicinus de Canistris (c. 1296–1352). This seminar has stayed out of print until a few years ago. Notes taken during the seminar by one of Jung's students, Alwine von Keller (1878–1965), were discovered in the Eranos archives and published. Now, for the first time ever, the notes of another of his students, Rivkah Schärf Kluger, taken during the same seminar, are being published. This second series of notes are more extensive. They complete the first series by adding many features and so allow us to put together a more complete picture of Jung's seminar. James Hillman, who received these notes from William McGuire in 1976, firmly believed that they were important enough to be published. Now, seventy years after this seminar, thanks to the support of the Stiftung der Werke von C. G. Jung, the Eranos Foundation and the Journal of Analytical Psychology, these notes are finally being published.     

The interiorizing movement of logical life: reflections on Wolfgang Giegerich

The following article is an account of my discovery of and subsequent immersion in Wolfgang Giegerich's work. A sampling of his voluminous writings on the soul is set out to illustrate how he attempts to penetrate thinkingly into psychological phenomena and his claim that this inevitably brings out their internal dialectic. The article summarizes his critiques of Jung, Hillman, and The Red Book: Liber Novus.     

A Long and Consistent Life of Creating: James Krenov,Cabinetmaker and Teacher

James Krenov (1920–2009), a lifelong cabinetmaker and teacher, demonstrated and encouraged a balance of discipline and playfulness in his work and writings. He gave voice to woodworkers who objected to the commercialism of creativity. Taimi Barty, a student of Krenov, explores his physical workspaces throughout his life in an effort to understand his effectiveness in inspiring an international audience of craftspeople.     

The Free will Revolution (Continued)

I seek to reply to the thoughtful and penetrating comments by William Rowe, Alfred Mele, Carl Ginet, and Ishtiyaque Haji. In the process, I hope that my overall approach to free will and moral responsibility is thrown into clearer relief. I make some suggestions as to future directions of research in these areas. I thank Michael McKenna for his thoughtful comments, his generous introduction, and all his hard work in putting this together. Also, I wish to thank J. Angelo Corlett for his very pleasantly surprising decision to do this volume, and for his outstanding work in editing this wonderful journal from its inception.     

Archetypes Reconsidered as Emergent Outcomes of Cognitive Complexity and Evolved Motivational Systems

Advances in contemporary cognitive science suggest that our internal representational systems are powerfully shaped by interacting evolutionary, developmental, and neuro-computational processes. Although Jung’s archetypes of the collective unconscious are largely dismissed by modern psychological science, something very much like them emerges from the intersection of these perspectives. Functional analysis suggests that a variety of conserved systems—basic biological ones, like self-protection and mating, as well as more complex social ones, like cheater-detection—need to make use of more general representational systems (like face perception) to simulate and predict adaptive responses to recurring environmental problems. Furthermore, analogous to the capacity to develop language, these systems depend on specific input at critical developmental stages. Archetypes reflect the interaction of domain-specific challenges and domain-general simulations. They are dynamic patterns of perception, memory, and action, resonating with ancient motivational and emotional systems. They shed light on how the symbolic emerges from the subsymbolic. Archetypes are thus the natural consequence of our fundamental social goals playing out in three nested dynamics: the online representation of reality by mental simulation systems, the history of personal experiences that build a particular instantiation of these systems, and the evolutionary dynamics that selected the web of cognitive and affective capacities that all normally developing humans share. This modern elaboration of the idea of archetypes fuses disparate conceptual perspectives, provokes methodological reorientations, generates novel hypotheses, and will likely open whole new lines of integrative inquiry.     

African American cultural history and reflections on Jung in the African Diaspora

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919‐1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub‐disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American ‘Negroes’ would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or ‘humanity’ is identified as the relational ground in African cultures, while the Kemetic‐Egyptian deity Maat, as an archetypal anima figure and the religio‐mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice.     

Interviews on Freud and Jung on Freud and Jung with Henry A. Murray in 1965

Henry Murray became one of the legendary figures in the history of American psychology. Not only was he a leading pioneer in the field of personality theory, but he created (with Christiana Morgan) the Thematic Apperception test. He also took a leading role in making psychological profiles for the American government's Office of Strategic Services during World War II. For years Murray headed the Harvard Psychological Clinic, and also worked on the writings of Herman Melville for almost half of his long life. Murray took a wholly independent path from Freudian and Jungian organizations, yet his memories of contact with Freud and Jung are worth recording. These interviews with Murray were conducted in 1965. To take only one example, the circumstances of Jung's getting his honorary degree from Harvard in 1936 are elucidated, as well as Freud's inquiry to Murray about why he himself had missed out on that occasion. A postcript to the interview, illustrating Murray's capacities as a writer, concerns his spirited response to the Princeton philosopher Walter Kaufmann's inquiry about Roazen's account of the 1936 honorary degree in his 1975 Freud and His Followers.     

Some limitations of analysis

Abstract :  This paper ¹ considers some of the difficulties that exist in reconciling the 'treatment' and the 'cultural' aspects of analytic ideas and practice; the extent, for example, to which analysis is both ordinary, and extra-ordinary in more than one way. The implications for this for the place of analysis and analytical psychotherapy in the mental health services is considered along with the ways in which there is a diversity of views about the importance of maintaining the presence of analytic ideas and analytic practice in hospitals and clinics. Some of the limitations of analysis are discussed where analytic ideas and methods move away from their application to patients and patients' material into the wider world.     

From the numinous to the sacred

Abstract :  Jung took the idea of the 'numinous' from Rudolf Otto's book Das Heilige (E.T. The Idea of the Holy ) and made it central to his understanding of religion. However, as Lucy Huskinson has recently pointed out, this involves a misreading of Otto's work in which we have to look beyond the numinous (which is the non-rational factor in religion) towards the 'holy' which, like a symbol, holds the rational and non-rational aspects of religious experience together in a personally transformative way. This understanding of the spiritual and psychological journey is supported by case material in which a numinous experience, arising in the context of intensive analytical psychotherapy, proved to be but the first step in a process which led, through a period of mourning, towards the development of the patient's capacity to symbolize. In the light of this, the author suggests that the sacred is to be found in the capacity for a certain quality of symbolic relatedness—to self and other—which may or may not be attended by numinous experience.