What do you think?
Rate this book
By C. G. Jung Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925 (Bol
In 1925, while transcribing and painting in his Red Book, C. G. Jung presented a series of seminars in English in which he spoke for the first time in public about his early spiritualistic experiences, his encounter with Freud, the genesis of his psychology, and the self-experimentation he called his "confrontation with the unconscious," describing in detail a number of pivotal dreams and fantasies. He then presented an introductory overview of his ideas about psychological typology and the archetypes of the collective unconscious, illustrated with case material and discussions concerning contemporary art. He focused particularly on the contra-sexual elements of the personality, the anima and the animus, which he discussed with the participants through psychological analyses of popular novels, such as Rider Haggard's She. The notes from these seminars form the only reliable published autobiographical account by Jung and the clearest and most important account of the development of his work. This revised edition features additional annotations, information from the Red Book, and an introduction by Sonu Shamdasani, Philemon Professor of Jung History at University College London.
Unknown Binding
First published November 1, 1989
56 people are currently reading
477 people want to read
About the author
C.G. Jung
1,779 books11.2k followersCarl Gustav Jung (/jʊŋ/; German: [ˈkarl ˈɡʊstaf jʊŋ]), often referred to as C. G. Jung, was a Swiss psychiatrist and psychotherapist who founded analytical psychology. Jung proposed and developed the concepts of extraversion and introversion; archetypes, and the collective unconscious. His work has been influential in psychiatry and in the study of religion, philosophy, archeology, anthropology, literature, and related fields. He was a prolific writer, many of whose works were not published until after his death.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 23 of 23 reviews
December 19, 2017
The Princeton University Press editions of works by C.G. Jung are excellent things in terms of editorial sophistication. Not only do they have exceptional indices but the notes truly amplify--and, in this case, often correct--the text. Content, however, is sometimes another matter.
It's difficult to recollect how excited and involved I was in the study of analytical psychology in my late teens and twenties. I approach so much of it now with a jaundiced eye. Back then, though, his erudition was quite impressive, his theories challengingly difficult to grasp (or, perhaps better said, to accept). Setting out to master the material led me to the classics, to theology and philosophy, and for that I'm thankful. Jung himself no longer much impresses.
The bulk of this book consists of notes taken of sixteen lectures delivered by Jung to a small international group of his followers in 1925. They begin with his exposition of the development of his ideas from his university days until the formulation of his typology. Of this, the most interesting portion for me was the most biographical, this being mostly given at the outset. Most of the lecturing and discussion gets hung up with the typology, treated, I think, with way too much reverence by his interlocutors, Jung's psychology being, after all, mostly that: Jung's psychology.
PS: The title "Introduction to Jungian Psychology" is misleading. This most certainly is not introductory nor is it comprehensive. Most of it is about individuation and typology, much of this presuming familiarity with both theories.
It's difficult to recollect how excited and involved I was in the study of analytical psychology in my late teens and twenties. I approach so much of it now with a jaundiced eye. Back then, though, his erudition was quite impressive, his theories challengingly difficult to grasp (or, perhaps better said, to accept). Setting out to master the material led me to the classics, to theology and philosophy, and for that I'm thankful. Jung himself no longer much impresses.
The bulk of this book consists of notes taken of sixteen lectures delivered by Jung to a small international group of his followers in 1925. They begin with his exposition of the development of his ideas from his university days until the formulation of his typology. Of this, the most interesting portion for me was the most biographical, this being mostly given at the outset. Most of the lecturing and discussion gets hung up with the typology, treated, I think, with way too much reverence by his interlocutors, Jung's psychology being, after all, mostly that: Jung's psychology.
PS: The title "Introduction to Jungian Psychology" is misleading. This most certainly is not introductory nor is it comprehensive. Most of it is about individuation and typology, much of this presuming familiarity with both theories.
January 22, 2021
Some things I found interesting in this book. I guess you could call these some choice quotes that I was interested in:
'You can only learn who you are through your effects on other people.'
I had not thought of this before. Can't I learn who I am by reading a book? Or by writing? Can a man on an island find out something about himself? Surely isolation can teach us about ourselves. But maybe not. Perhaps only our social interactions can teach us anything.
'Sexuality and spirituality are pairs of opposites that need each other.'
Yes! There is nothing spiritual without sex. That's what my priest always told me.
'Just so with a man about his books, he does not want to tell of the secret alliances, the faux pas of his mind. This it is that makes lies of most autobiographies. Just as sexuality is in women largely unconscious, so is this inferior side of his thinking largely unconscious in a man.'
God that was me in my early days as a 'literary man.' This whole idea that I could be 'more than a man.' Just be some bookish non-sexual human, wouldn't it be nice? Yes, but it'd deny life.
'Life often demands the trying out of new ways that are entirely unacceptable to the time in which we live, but we cannot shrink from undertaking a new way for that reason. Luther, for example, was forced into a way of life that seemed almost criminal, viewed by the standards of his time.'
Excellent point! The times we live in encourage madness, then what? I write this in lockdown where just leaving the house and meeting a friend is criminal!
'Sometimes you must go into error; moreover, the moral things in you cannot come out until you give them a chance. The recognition of truth cannot come to daylight till you have given yourself a chance to err.'
Sometimes you must go into error! What a relief this quote was to read, even though I recently watched a documentary about 'Wu Tang Clan' where the manager 'Divine' talks about this story about his mother saying there are wise men, who learn from others mistakes, and smart men, who learn from their own mistakes. Be a wise man! But it's hard to be a wise man
'The more normal the individual, the more it can be assumed from such fantasies that some profound social disturbance actually is in progress.'
There is nothing I enjoy more then thinking the 'normal' 'normies' aka well-adjusted among us are in fact, the insane ones. Thanks Jung!
Forever!
'You can only learn who you are through your effects on other people.'
I had not thought of this before. Can't I learn who I am by reading a book? Or by writing? Can a man on an island find out something about himself? Surely isolation can teach us about ourselves. But maybe not. Perhaps only our social interactions can teach us anything.
'Sexuality and spirituality are pairs of opposites that need each other.'
Yes! There is nothing spiritual without sex. That's what my priest always told me.
'Just so with a man about his books, he does not want to tell of the secret alliances, the faux pas of his mind. This it is that makes lies of most autobiographies. Just as sexuality is in women largely unconscious, so is this inferior side of his thinking largely unconscious in a man.'
God that was me in my early days as a 'literary man.' This whole idea that I could be 'more than a man.' Just be some bookish non-sexual human, wouldn't it be nice? Yes, but it'd deny life.
'Life often demands the trying out of new ways that are entirely unacceptable to the time in which we live, but we cannot shrink from undertaking a new way for that reason. Luther, for example, was forced into a way of life that seemed almost criminal, viewed by the standards of his time.'
Excellent point! The times we live in encourage madness, then what? I write this in lockdown where just leaving the house and meeting a friend is criminal!
'Sometimes you must go into error; moreover, the moral things in you cannot come out until you give them a chance. The recognition of truth cannot come to daylight till you have given yourself a chance to err.'
Sometimes you must go into error! What a relief this quote was to read, even though I recently watched a documentary about 'Wu Tang Clan' where the manager 'Divine' talks about this story about his mother saying there are wise men, who learn from others mistakes, and smart men, who learn from their own mistakes. Be a wise man! But it's hard to be a wise man
'The more normal the individual, the more it can be assumed from such fantasies that some profound social disturbance actually is in progress.'
There is nothing I enjoy more then thinking the 'normal' 'normies' aka well-adjusted among us are in fact, the insane ones. Thanks Jung!
Forever!
May 24, 2020
Important work here for those interested in Jungian psychology. Shamdasani's Introduction is great. Literary scholars will enjoy the part where Jung assigned novels to be discussed.
March 8, 2021
Una lettura meravigliosa ed avvincente per avvicinarsi (non senza difficoltà) al pensiero di Jung.
Consigliatissimo!
Consigliatissimo!
August 16, 2016
Although this is titled as an introduction, it would be helpful to be at least somewhat familiar with Jung’s writings before diving in. There are broader conversations about multiple aspects of his work, including symbols, dreams and the collective unconscious, which make it easier to enter into the work, but there is still an assumption that the reader has some kind of knowledge of the author’s work. Presented as a collection of seminars, with question and answer sessions from Jung and other professionals of his era, it is an interesting look into Jung’s evolving theories, as well as his style of engagement with others. For those interested in Jungian psychology, this is an interesting book to thumb through.
June 6, 2011
I liked reading the dialog between Jung and the participants of the seminar. It was helpful to hear the kinds of questions he was asked and how he explained his theories. A nice break from just reading his fully digested thoughts. Some of the xenophobia and sexism is a bit jarring to read in this day and age, but in a perverse way I find that fascinating.
January 14, 2024
“Poi esiste un’altra classe di contenuti [dell’inconscio] la cui origine è totalmente ignota, o comunque non attribuibile a un’acquisizione individuale. Questi contenuti hanno una particolarità di grande rilievo: il loro carattere mitologico. È come se non appartenessero ad alcuna particolare mente o persona, ma a un modello che è comune all’umanità in generale. [...] Appartengono all’umanità in generale, e perciò sono di natura collettiva. Ho denominato archetipi questi modelli collettivi, rifacendomi ad un’espressione di Sant’Agostino”...
Le cinque conferenze tenute nel 1935 da Jung a Londra: un vero e proprio percorso introduttivo, accessibile ai più, dei capisaldi del pensiero e dell’opera di Jung...
Le cinque conferenze tenute nel 1935 da Jung a Londra: un vero e proprio percorso introduttivo, accessibile ai più, dei capisaldi del pensiero e dell’opera di Jung...
Read
June 25, 2025Qué maravilla es la discusión de arquetipos femeninos en esta recopilación de, fundamentalmente, seminarios de Jung con las intervenciones de sus alumnos y alumnas anglosajonas. ¡Ah, la SOMBRA!
January 24, 2022
Lecture essentielle pour comprendre les bases fondamentales de la pensée de Carl Jung.
July 15, 2019
Introducere în psihologia jungiană este o carte de psihologie, de specialitate, accesibilă tuturor, în special minților în căutare de adevăruri, de dezvoltare personală și nu doar. Foarte interesant a fost faptul că, citind această carte, am descoperit că instanța transcendentă are/deține o funcție psihologică. Dacă eram ateu, foloseam sintagma este o funcție psihologică și treceam mai departe. Pentru a ajunge la această instanță, individul ar trebui să-și cunoască tipul psihologic (tip gândire, senzație, etc), ca mai apoi să înțeleagă prin intermediul cărui factor poate ajunge la aceasta. Intuiția poate fi un factor. Dat fiind faptul că sexualitatea și spiritualitatea sunt poluri opuse, Jung consideră că un prim demers în accesarea inconștientului, pentru ca mai apoi funcția transcendentă să apară, cu alte cuvinte funcția de mijloc dintre cele două, individul ar trebui să refuleze libidoul. Cu această ocazie, individului, i se deschid noi portițe mult mai bine conștientizate, ca de exemplu visele. Spun asta, deoarece, în concepția jungiană, individul cu tip psihologic gândire, nu conștientizează de fiecare dată ce visează.
Este o carte de introducere a conceptului de inconștient colectiv, acesta fiind o sumă a unor așa-zise vieți anterioare, a unor funcții ale psihismului care provin de la strămoși.
Dacă Freud se oprea la inconștientul personal, Jung continuă călătoria în universul psihismului uman, ajungând la a descifra anumite vise, gânduri, chiar comportamente, folosindu-se de simboluri (unele din antichitate, religioase, etc) care în concepția sa apăreau în inconștientul colectiv.
A avut o relație de prietenie cu Freud, fondatorul psihanalizei, cel care l-a uimit pe Jung deoarece vorbea doar de sexualitate, până în momentul în care acesta (Freud), i-a criticat lucrările aspru, numindu-l chiar mistic (a se înțelege fanatic).
Este o carte în care veți găsi concepte precum anima, animus, toate acestea fiind explicate prin definiții, exemple concise, rubrici de Q&A. Jung, de asemenea, a teoretizat conceptul de introvert, extravert.
Mai multe veți descoperi citind cartea pe care o recomand din plin!
Este o carte de introducere a conceptului de inconștient colectiv, acesta fiind o sumă a unor așa-zise vieți anterioare, a unor funcții ale psihismului care provin de la strămoși.
Dacă Freud se oprea la inconștientul personal, Jung continuă călătoria în universul psihismului uman, ajungând la a descifra anumite vise, gânduri, chiar comportamente, folosindu-se de simboluri (unele din antichitate, religioase, etc) care în concepția sa apăreau în inconștientul colectiv.
A avut o relație de prietenie cu Freud, fondatorul psihanalizei, cel care l-a uimit pe Jung deoarece vorbea doar de sexualitate, până în momentul în care acesta (Freud), i-a criticat lucrările aspru, numindu-l chiar mistic (a se înțelege fanatic).
Este o carte în care veți găsi concepte precum anima, animus, toate acestea fiind explicate prin definiții, exemple concise, rubrici de Q&A. Jung, de asemenea, a teoretizat conceptul de introvert, extravert.
Mai multe veți descoperi citind cartea pe care o recomand din plin!
November 5, 2021
Jung a început lucrarea Tipuri psihologice comentând asupra naturii subiective a cunoașterii, „ecuația personală“. El scrie faptul că, în psihologie, conceptele „vor fi mereu un produs al constelației psihologice subiective a cercetătorului“.³⁰ Con- știentizarea influenței ecuației personale, care reprezintă baza subiectivă a cunoaș- terii, constituie o condiție necesară pentru evaluarea științifică a altor oameni. În aceste seminarii, Jung a vorbit deschis despre ecuația sa personală — nu despre
biografia sa ca atare, ci despre direcția sa, formarea perspectivei sale psihologice, reperele sale subiective. Pentru prima dată a vorbit despre tipul său psihologic. Și-a început prezentarea menționând faptul că și-a propus să ofere o „imagine“ asupra „întinderii câmpului“ psihologiei analitice, și a început astfel prin creionarea naș- terii propriilor concepții, odată cu momentul în care a început să fie interesat de aspectele ce țin de inconștient. În opoziție frapantă față de prezentările freudo- centrice ale activității sale, Jung nu s-a dus apoi direct către legătura sa cu Freud, ci către lecturile sale anterioare din Schopenhauer și von Hartmann, către interesul său pentru spiritualism, plasând astfel munca sa pe o direcție intelectuală și expe- riențială total diferită de cea a lui Freud. Jung a subliniat faptul că, doar după ce și-a format părerile inițiale despre inconștient și libido și după ce s-a făcut remarcat cu cercetările experimentale în domeniul psihopatologiei, a intrat în legătură cu Freud. Cu toate că a simțit că prin munca sa a confirmat o parte din teoriile lui Freud, și-a păstrat unele rețineri încă de la început. În lucrările publicate, Jung și-a exprimat divergențele teoretice față de Freud. Aici, în aceste seminarii, vorbește pentru prima dată deschis despre relația lor și despre limitările personale ale lui Freud — lipsa lui de onestitate în ce privește cazurile sale, incapacitatea de a primi critici și, în cele din urmă, plasarea propriilor idei mai presus de adevăr. Acestea au consti- tuit primul răspuns al lui Jung la atacul la persoană al lui Freud cu privire la relația lor, în Despre istoria mișcării psihanalitice, din 1914.
biografia sa ca atare, ci despre direcția sa, formarea perspectivei sale psihologice, reperele sale subiective. Pentru prima dată a vorbit despre tipul său psihologic. Și-a început prezentarea menționând faptul că și-a propus să ofere o „imagine“ asupra „întinderii câmpului“ psihologiei analitice, și a început astfel prin creionarea naș- terii propriilor concepții, odată cu momentul în care a început să fie interesat de aspectele ce țin de inconștient. În opoziție frapantă față de prezentările freudo- centrice ale activității sale, Jung nu s-a dus apoi direct către legătura sa cu Freud, ci către lecturile sale anterioare din Schopenhauer și von Hartmann, către interesul său pentru spiritualism, plasând astfel munca sa pe o direcție intelectuală și expe- riențială total diferită de cea a lui Freud. Jung a subliniat faptul că, doar după ce și-a format părerile inițiale despre inconștient și libido și după ce s-a făcut remarcat cu cercetările experimentale în domeniul psihopatologiei, a intrat în legătură cu Freud. Cu toate că a simțit că prin munca sa a confirmat o parte din teoriile lui Freud, și-a păstrat unele rețineri încă de la început. În lucrările publicate, Jung și-a exprimat divergențele teoretice față de Freud. Aici, în aceste seminarii, vorbește pentru prima dată deschis despre relația lor și despre limitările personale ale lui Freud — lipsa lui de onestitate în ce privește cazurile sale, incapacitatea de a primi critici și, în cele din urmă, plasarea propriilor idei mai presus de adevăr. Acestea au consti- tuit primul răspuns al lui Jung la atacul la persoană al lui Freud cu privire la relația lor, în Despre istoria mișcării psihanalitice, din 1914.
Read
June 6, 2024Excerpts:
- I held, following Hartmann, that our unconscious is not meaningless but contains a mind.
- Fantasy is the creative function—the living form is a result of fantasy.
- When Freud talked of sexuality it was as though he were talking of God—as a man would talk who had undergone a conversion. It was like the Indians talking of the sun with tears in their eyes.
- Freud had a dream on an important theme which I cannot mention. I analyzed it and said there was more to be said if he would give me some points about his private life. He looked at me with a peculiar expression of suspicion in his eyes and said, “I could tell you more but I can’t risk my authority.” Then I knew further analysis was impossible because he put authority above truth.
- It has been said by Léon Daudet that dreams do not only appear in the sleep but, having a life of their own, they continue also during the daytime below the level of consciousness. This is of course not a new idea, but one that cannot be emphasized too often. One is able to catch dreams best at night because one is then passive. However, with a dementia praecox (schizophrenia) patient it can be observed how the dreams come to the surface even in the daytime, because these people are passive all the time, so to speak, and simply turn themselves over to the dream life.
- If I were a case of dementia praecox I would easily spread my dreams over the whole world and take it that the destruction of the world was indicated, whereas in reality all that might be indicated would be the destruction of my relation to the world.
- But the technical rule with regard to fantasy is to stick to the picture that comes up until all its possibilities are exhausted.
- If once the resistance to free contact with the unconscious can be overcome, and one can develop the power of sticking to the fantasy, then the play of the images can be watched. Any artist is doing that quite naturally, but he is getting only the aesthetic values out of it while the analyst tries to get at all the values, ideational, aesthetic, feeling, and intuitional.
- The criterion of art is that it grips you.
- One can take art as a form of dream. Just as the dream seeks to maintain a psychological balance by filling out the daytime conscious attitude by the unconscious elements, so art balances the general public tendency of a given time.
- The hero, as I told you, is the symbol of the greatest value recognized by us.
- It must of course be remembered that there is no objective statement that is not subjective to a certain extent.
- The extravert bases himself on the value of the outer object, the introvert on that of the inner object.
- Introverts want to see little things grow big and big things grow little. Extraverts like great things—they do not want to see good things going into worse, but always into better.
- Impersonal feeling and thinking are very relativistic. When we look at them they seem something extraordinary, whereas in reality they are dead
- We seek life, not efficiency
- In animals and in primitive peoples, the pairs of opposites are closer together than in so-called civilized peoples, hence both animals and primitives part with life more easily than do. In other words, because of our dissociation, the pairs of opposites are much further apart. This gives us our increased psychical energy, and the price we pay is one-sidedness.
- Today we have lost to a great extent this sense of the immanence of thought, as one might put it, and have instead the illusion of making our thoughts ourselves. We are not convinced that our thoughts are original beings that walk about in our brains, and we invent the idea that they are powerless without our gracious creative act.
- Extreme fanaticism I found to rest on a concealed doubt.
- All kinds of primitive practices are to be understood as an effort on the part of man to make himself receptive to a revelation from nature.
- If he admits that the conflicting parties are parts of himself, he assumes responsibility for the problem they represent. In the same way I can see no sense in our blaming the war for things that have happened to us. Each of us carried within himself the elements that brought on the war.
- Dissolving an image means that you become that image. Doing away with the concept of God means that you become that God. This is so because if you dissolve an image it is always consciously, and then the libido invested in the image goes into the unconscious. The stronger the image the more you are caught by it in the unconscious, so if you give up the hero in the conscious you are forced into the hero role by the unconscious.
- Primitives show a much more balanced psychology than we do for the reason that they have no objection to letting the irrational come through, while we resent it.
- I have been tremendously impressed with the animal character of the unconscious of woman, and I have reason to think that her relation to the Dionysian element is a very strong one.
- and that it was just as confusing to her to have these feeling values trampled underfoot by the unfeeling man as often happened, as it was upsetting to the man to have his intellectual values “messed together” by the unthinking woman.
- My idea is that feeling is an unthinking kind of appreciation on the one side, and on the other a dynamic relation.
- It is of reality as it is that sensation speaks, not reality as it might have been nor as it might be, but as it is now. Therefore sensation gives only a static image of reality, and this is the basic principle of the sensation type. Now, intuition carries with it a similar feeling of certainty, but of a different kind of reality. It speaks of the reality of possibilities.
- Thus, for example, I can take the concept freedom, and show it to be a highly abstract static concept; that is, I can keep it an idea, but freedom can convey also a powerful feeling. In the same way, the phrase “my country” can be taken abstractly or emotionally.
- To sum up, we have considered four kinds of realities: (1) static reality that comes to us through sensation; (2) the dynamic reality revealed by intuition; (3) static images given us by thinking; (4) dynamic images sensed by feeling.
- The individual cannot be understood merely as a static entity.
- I held, following Hartmann, that our unconscious is not meaningless but contains a mind.
- Fantasy is the creative function—the living form is a result of fantasy.
- When Freud talked of sexuality it was as though he were talking of God—as a man would talk who had undergone a conversion. It was like the Indians talking of the sun with tears in their eyes.
- Freud had a dream on an important theme which I cannot mention. I analyzed it and said there was more to be said if he would give me some points about his private life. He looked at me with a peculiar expression of suspicion in his eyes and said, “I could tell you more but I can’t risk my authority.” Then I knew further analysis was impossible because he put authority above truth.
- It has been said by Léon Daudet that dreams do not only appear in the sleep but, having a life of their own, they continue also during the daytime below the level of consciousness. This is of course not a new idea, but one that cannot be emphasized too often. One is able to catch dreams best at night because one is then passive. However, with a dementia praecox (schizophrenia) patient it can be observed how the dreams come to the surface even in the daytime, because these people are passive all the time, so to speak, and simply turn themselves over to the dream life.
- If I were a case of dementia praecox I would easily spread my dreams over the whole world and take it that the destruction of the world was indicated, whereas in reality all that might be indicated would be the destruction of my relation to the world.
- But the technical rule with regard to fantasy is to stick to the picture that comes up until all its possibilities are exhausted.
- If once the resistance to free contact with the unconscious can be overcome, and one can develop the power of sticking to the fantasy, then the play of the images can be watched. Any artist is doing that quite naturally, but he is getting only the aesthetic values out of it while the analyst tries to get at all the values, ideational, aesthetic, feeling, and intuitional.
- The criterion of art is that it grips you.
- One can take art as a form of dream. Just as the dream seeks to maintain a psychological balance by filling out the daytime conscious attitude by the unconscious elements, so art balances the general public tendency of a given time.
- The hero, as I told you, is the symbol of the greatest value recognized by us.
- It must of course be remembered that there is no objective statement that is not subjective to a certain extent.
- The extravert bases himself on the value of the outer object, the introvert on that of the inner object.
- Introverts want to see little things grow big and big things grow little. Extraverts like great things—they do not want to see good things going into worse, but always into better.
- Impersonal feeling and thinking are very relativistic. When we look at them they seem something extraordinary, whereas in reality they are dead
- We seek life, not efficiency
- In animals and in primitive peoples, the pairs of opposites are closer together than in so-called civilized peoples, hence both animals and primitives part with life more easily than do. In other words, because of our dissociation, the pairs of opposites are much further apart. This gives us our increased psychical energy, and the price we pay is one-sidedness.
- Today we have lost to a great extent this sense of the immanence of thought, as one might put it, and have instead the illusion of making our thoughts ourselves. We are not convinced that our thoughts are original beings that walk about in our brains, and we invent the idea that they are powerless without our gracious creative act.
- Extreme fanaticism I found to rest on a concealed doubt.
- All kinds of primitive practices are to be understood as an effort on the part of man to make himself receptive to a revelation from nature.
- If he admits that the conflicting parties are parts of himself, he assumes responsibility for the problem they represent. In the same way I can see no sense in our blaming the war for things that have happened to us. Each of us carried within himself the elements that brought on the war.
- Dissolving an image means that you become that image. Doing away with the concept of God means that you become that God. This is so because if you dissolve an image it is always consciously, and then the libido invested in the image goes into the unconscious. The stronger the image the more you are caught by it in the unconscious, so if you give up the hero in the conscious you are forced into the hero role by the unconscious.
- Primitives show a much more balanced psychology than we do for the reason that they have no objection to letting the irrational come through, while we resent it.
- I have been tremendously impressed with the animal character of the unconscious of woman, and I have reason to think that her relation to the Dionysian element is a very strong one.
- and that it was just as confusing to her to have these feeling values trampled underfoot by the unfeeling man as often happened, as it was upsetting to the man to have his intellectual values “messed together” by the unthinking woman.
- My idea is that feeling is an unthinking kind of appreciation on the one side, and on the other a dynamic relation.
- It is of reality as it is that sensation speaks, not reality as it might have been nor as it might be, but as it is now. Therefore sensation gives only a static image of reality, and this is the basic principle of the sensation type. Now, intuition carries with it a similar feeling of certainty, but of a different kind of reality. It speaks of the reality of possibilities.
- Thus, for example, I can take the concept freedom, and show it to be a highly abstract static concept; that is, I can keep it an idea, but freedom can convey also a powerful feeling. In the same way, the phrase “my country” can be taken abstractly or emotionally.
- To sum up, we have considered four kinds of realities: (1) static reality that comes to us through sensation; (2) the dynamic reality revealed by intuition; (3) static images given us by thinking; (4) dynamic images sensed by feeling.
- The individual cannot be understood merely as a static entity.
December 8, 2020
Probabilmente è (con il commento allo Zarathustra) il più importante tra i Seminari di Jung, pubblicati sulla base degli appunti dei suoi uditori. Tenuto in inglese tra la prima e la seconda edizione dei Tipi psicologici, non ha niente di “introduttivo”, ma presuppone la conoscenza della teoria dei tipi e del modello strutturale junghiano, che aggiunge a quello di Freud le nozioni di persona, animista/anima, ombra, inconscio collettivo.
Il seminario presuppone inoltre, la possibilità di leggere il Libro Rosso, al quale a lungo si riferisce, spiegando l’origine della tecnica dell’immaginazione attiva.
La parte più interessante è la ricostruzione da parte di Jung delle origini della propria teoria. Qualcosa però non quadra: se Jung ha conosciuto le prime idee sull’inconscio attraverso Schopenhauer prima che attraverso Freud, come mai nella sua Tesi Freud viene citato e Schopenhauer no?
Rispetto alla versione pubblicata nel 1989 (e tradotta da Magi) la versione del 2012 beneficia di una splendida introduzione e di eccellenti note aggiuntive firmate da Sonu Shamdasani.
Il seminario presuppone inoltre, la possibilità di leggere il Libro Rosso, al quale a lungo si riferisce, spiegando l’origine della tecnica dell’immaginazione attiva.
La parte più interessante è la ricostruzione da parte di Jung delle origini della propria teoria. Qualcosa però non quadra: se Jung ha conosciuto le prime idee sull’inconscio attraverso Schopenhauer prima che attraverso Freud, come mai nella sua Tesi Freud viene citato e Schopenhauer no?
Rispetto alla versione pubblicata nel 1989 (e tradotta da Magi) la versione del 2012 beneficia di una splendida introduzione e di eccellenti note aggiuntive firmate da Sonu Shamdasani.
May 9, 2024
Cartea este scrisa pe baza prelegerilor lui Carl Jung si prezinta treptat premisele care stau la baza conceptelor dezvoltate de Jung.
Ultimele doua prelageri conțin scheme și explicații despre universul, relațiile și corespondențele dintre conceptele si multiplele fațele ale personalitații și psihologiei umane pe care le-a dezvoltat: persona, conșțiință, sine, eul, conștient/insconștient, inconștienul colectiv, inconștientul personal, arhetip, umbră, proiecție, calitate și opusul acesteia, tipologii etc.
Un punct interesant este și cel de diferențiere între gândire, intuiție, simțire și senzație în perceperea realității.
Ultimele doua prelageri conțin scheme și explicații despre universul, relațiile și corespondențele dintre conceptele si multiplele fațele ale personalitații și psihologiei umane pe care le-a dezvoltat: persona, conșțiință, sine, eul, conștient/insconștient, inconștienul colectiv, inconștientul personal, arhetip, umbră, proiecție, calitate și opusul acesteia, tipologii etc.
Un punct interesant este și cel de diferențiere între gândire, intuiție, simțire și senzație în perceperea realității.
February 19, 2019
Carl Jung's ideas and books are very difficult to approach. His books are thick with mythological, artistic, literary, and philosophical references that can be difficult to f0llow. However, this book is, I think, a good place to start. It is a transcript of a class he gave in 1925. And it has informative sections on major Jungian concepts like archetypes and psychological types. And the questions from the students and Jung's discussions about actually patients add some concreteness to his theories. If you are interested in Jung, I highly recommend that you read this book.
January 1, 2024
Cinque conferenze che Jung tenne nel '35 alla clinica di Tavistock e che toccano buona parte del suo pensiero come orientamento e funzioni, archetipi, analisi dei sogni, metodo delle associazioni, immaginazione attiva, complessi, trasfert,...
Uno dei libri che ho sempre piacere di leggere e rileggere perché non solo interessatissimo, ma anche semplice, scorrevole in quanto Jung tenne questi incontri non in lingua madre.
Ottima introduzione alla psicologia analitica adatta e consigliata anche a chi è alle prime armi e intende avvicinarsi a questi argomenti.
Consigliato!!
Uno dei libri che ho sempre piacere di leggere e rileggere perché non solo interessatissimo, ma anche semplice, scorrevole in quanto Jung tenne questi incontri non in lingua madre.
Ottima introduzione alla psicologia analitica adatta e consigliata anche a chi è alle prime armi e intende avvicinarsi a questi argomenti.
Consigliato!!
July 29, 2023
Καλούτσικο αλλά με δυσκολες έννοιες και βαρύ βιβλίο για να το παρακολουθήσεις. Η μετάφραση δεν είναι καλή και κάνει την κατανόηση πιο δυσκολη. Ασχολείται πολύ με τις έννοιες του συνειδητού, υποσυνείδητου, και ασυνείδητου και τη μεταξύ τους σχέση. Ιδιαίτερα ενδιαφέρον βρήκα το τελευταίο κεφάλαιο με ωραίες ιδέες και σκέψεις. Αν θέλετε να το διαβάσετε θα συνιστούσα να το βρείτε στα Αγγλικά.
January 28, 2024
It’s quite refreshing to read Jung’s theories displayed and discussed in a seminar, with q&a. There are also very insightful anecdotes about the type theory.
this book explains a lot about the Red Book, and it’s also somewhat surprising that Jung was willing to discuss his dreams with his group to quite a deep level.
this book explains a lot about the Red Book, and it’s also somewhat surprising that Jung was willing to discuss his dreams with his group to quite a deep level.
May 11, 2018
A worthy collections of the edited transcripts and notes of seminar on Analytical Psychology, but it's really not an "introduction" to Jungian Psychology.
February 14, 2023
Think of this as a transcript to an exclusive podcast with Carl Jung. It’s a good book to come up to speed on his ideas and have something as a quick reference.
August 19, 2011
Avrei voluto tanto esserci ai suoi seminari, avere la possibilità di fare domande, richiedere chiarimenti. Ma anche solo ascoltarlo, che come il leggerlo, richiede impegno e disponibilità a fare un lavoro serio. Non é facile leggere/lavorare con Jung.
Una domanda avrei voluto fargli rispetto alle 4 funzioni (sempre che fossi riuscita a spiccicar parola): é possibile che nel corso della vita di un uomo la funzione dominante cambi? Che la funzione differenziata lasci lo scettro a una o all'altra delle due funzioni ausiliarie? (la 4 funzione, non differenziata, resterà inconscia e "selvaggia" e "matta" per tutta la vita di questo non ho dubbi).
E' una domanda che nasce dalla mia esperienza, in quanto oggi dopo una certa porzione di vita e di lavoro personale, (e come disse W. Allen: "gli do ancora due anni poi vado a Lourdes") due sono le funzioni che si contendono lo scettro di "dominanti", e la terza sta uscendo sempre di più dal mare.
Una domanda avrei voluto fargli rispetto alle 4 funzioni (sempre che fossi riuscita a spiccicar parola): é possibile che nel corso della vita di un uomo la funzione dominante cambi? Che la funzione differenziata lasci lo scettro a una o all'altra delle due funzioni ausiliarie? (la 4 funzione, non differenziata, resterà inconscia e "selvaggia" e "matta" per tutta la vita di questo non ho dubbi).
E' una domanda che nasce dalla mia esperienza, in quanto oggi dopo una certa porzione di vita e di lavoro personale, (e come disse W. Allen: "gli do ancora due anni poi vado a Lourdes") due sono le funzioni che si contendono lo scettro di "dominanti", e la terza sta uscendo sempre di più dal mare.
April 2, 2023
Introduzione alla Psicologia Analitica (Introduction to Analytical Psychoanalysis) is a small booklet, published in Italian, that presents the most important Jungian theories. The book is grouped into five texts that report the five conferences which the Swiss psychiatrist Carl Jung used to illustrate his theories on psychoanalysis.
Although is a short and simple book that sums up some very difficult subjects, I still found it difficult to understand Jung’s ideas. Probably he is too much theoretical for me and a little practical and these kinds of concepts are better presented in other contexts such as self-books or in the history of art. For example, his theories had been identified in the work of Abstracts Expressionist artists, in particular in the work of Jackson Pollock.
Although is a short and simple book that sums up some very difficult subjects, I still found it difficult to understand Jung’s ideas. Probably he is too much theoretical for me and a little practical and these kinds of concepts are better presented in other contexts such as self-books or in the history of art. For example, his theories had been identified in the work of Abstracts Expressionist artists, in particular in the work of Jackson Pollock.
October 27, 2018
Λαμπρό μυαλό ο ''πατέρας''της Αναλυτικής Ψυχολογίας.Πόσο σωστά έχουν βγει αυτά που έχει πει..
Displaying 1 - 23 of 23 reviews