The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction that myths (...) about the origin of the world are always simultaneously myths about the origin and emergence of human consciousness, I demonstrate that the presence of numerous Jungian archetypes in Genesis 1–3 suggests that the narrative can be read from a psychological perspective without diminishing or marginalizing the dominant theological themes of exile and return. Furthermore, such a reading fundamentally suggests that the narrative is not about how sin entered into creation, but rather how consciousness emerged in human community. (shrink)

The ArgumentLike many controversies in science, the one between Freud and Jung is overloaded with ad hominem arguments despite the incompatibility of such arguments with the pretensions of both sides to attain scientific ad rem validity. Unlike natural scientists, Freud and Jung regarded their own ad hominem arguments as relevant to general and impersonal truths. They practically legitimized such a use claiming to have a clinical basis for the rejection of the opponent's objections by a de-validating analysis of the opponent's (...) personality as a whole. The argument of this paper is that the de-validating strategy was neither an inevitable psychological outcome of the intricate interpersonal relationships in analytic situations nor the logical consequence of any clinical or scientific psycho-analytical discovery. It followed from the epistemological invalid pretension to have a general theory of mind which could explain by mental analysis the existence of “unreasonable opinions,” and the application of the same principles to the opinion that the theory itself is unreasonable. Such a pretension, apparently specific to mystical traditions in theology and metaphysics, was deeply rooted in the modern epistemological tradition. The paper examines the impact of the different branches of that tradition on Freud and Jung's respective ideologies, theories, and practice, including the ad hominem malpractice. (shrink)

The spirit of nursing and its healing art: a Jungian perspectiveTimely change is in the air as interest grows in the riches of nursing literature and other creative arts of nursing. Using Jungian and sociological concepts, this article takes a personal look at the literature's contribution to the profession. As the image of contemporary nursing is redefined, the power of the creative is evident, both in its grounding effect on individual practice and its unifying and strengthening potential for a changing (...) profession. (shrink)

Three distinct turning points (“bottleneck breakings”) in universal evolution are discussed at some length in terms of “self-reference” and (corresponding) “Reality Principles.” The first (origin and evolution of animate Nature) and second (human consciousness) are shown to necessarily precede a third one, that of Marxist philosophy. It is pointed out that while the previous two could occupy a natural (so in a sense neutral) place as parts of human science, the self-reference of Marxism, as a _social_ human phenomenon, through its (...) direct bearings on the _practice_ of society, did have a stormy history. I conclude that the fall of Bolshevism was unavoidable, and still, we might uphold our hope for a truly free society of humankind, just on the very basis of what we have learned of the fate of Marxist philosophy as such, as a _recursively evolving_ social _practice_: the freedom of humankind of its own ideological burdens (constraints). (shrink)

This paper questions the nature and existence of the ego and I from a Western and Eastern viewpoint, which has been a question for 2,500 years when the Buddha rejected the Brahman idea of ātman. The answer for an ego depends partly on the state of consciousness; the existence of the Western objectifying ego is undeniable in ordinary consciousness, but not in extraordinary consciousness with no objectifying. The subtle question remains about the existence of an I that is distinct from (...) the ego and that is best represented by most meditative or contemplative states. Here a subjectified, witnessing, consciousness-maintaining I still seems to exist. This may be called the "High-I," which appears to provide for all states of consciousness a constancy and awareness not provided by the ego. This finding has implications for psychology and religion as well as philosophy. (shrink)

Ideas about child education are inevitably underpinned by particular views of children, including their nature and development. The purpose of this paper is to discuss C. G. Jung's account of child education in relation to his psychological theory and view of children. However, as Jung's theory predominantly concerns the psychological development of adults and not children, the current paper makes selective use of Jung's texts that focus on children, and examines what Jung calls ‘the other half’ of education that works (...) through the teacher's personality indirectly affecting the student's development of personality. From a close study of Jung's texts, the paper discusses the nature and the extent of children's involvement in ‘the other half’ of education and considers some problems with Jung's account of unconscious education. The paper identifies the active and autonomous roles played by children in unconscious education and suggests that Jung's account of ‘the other half of education’ could provide fresh insights about the meaning and quality of education. (shrink)

This paper takes a critical look at the applicability of the Jungian view on individuation and imagination. While Jungian ideas can bring something fresh and necessary into educational practice, personal enthusiasm might blind us to a dissonance between educational goals and the therapeutic goal of analytical psychology. The case is made with particular attention to some work in the field of transformative learning in adult education.