This paper draws from resources in the work of Deleuze to critically examine the notion of organicism and holistic relations that appear in historical forerunners that Jung identifies in his work on synchronicity. I interpret evidence in Jung's comments on synchronicity that resonate with Deleuze's interpretation of repetition and time and which challenge any straightforward foundationalist critique of Jung's thought. A contention of the paper is that Jung and Deleuze envisage enchanted openings onto relations which are not constrained by the (...) presupposition of a bounded whole, whether at the level of the macrocosm or the microcosm. Openings to these relations entail the potential for experimental transformation beyond sedentary habits of thought which are blocked by a disenchanting ‘image of thought’ that stands in need of critique. Other examples of enchanted openings in Jung's work are signposted in an effort to counter their marginalisation in some post-Jungian critiques and to signal their potential value from a Deleuzian perspective. (shrink)

In the long line of French Sade studies, Deleuze's essay Coldness and Cruelty marks out a special place. By discussing Masoch both in addition to and in contrast to Sade, Deleuze reveals the stakes of his book: he wants to unmask the concept of sadomasochism as a clinical nonentity. In their paper, the authors explain the arguments supporting this project and show their relation to Deleuze's reading of Bergson. They then argue that there is a second, similarly Bergsonian criticism of (...) Freudian psychoanalysis operating in the background of Coldness and Cruelty. This more wide-ranging criticism takes Freud to task for conceiving perversion, like neurosis, in Oedipal terms. This conception, Deleuze holds, forgets that perversion and neurosis represent two different worlds that essentially have nothing to do with each other despite crossing in clinical experience. (shrink)

Taking as its starting-point the interest in archaeological metaphors evinced by Freud and by Jung, this paper considers the project of analytical psychology under the rubric of the recently discussed term, ‘philosophical archaeology’. Noting the shared methodological assumptions and procedures between these two areas, the paper goes on to examine the extent to which Jung’s project can legitimately be considered as an archaeological pursuit in respect of two key aspects: its humanism, and its hermeneutics. In this second case, the paper (...) concludes, we can learn much from Jung’s recently published Red Book, sections of which may be profitably read through the lens of his seminal paper, ‘The Aims of Psychotherapy’. What emerges from this discussion is a clearer appreciation of the role of the archaic in Jung’s thought, an insight into the analytic consulting-room (as a place of the archetypal) as a third instance of the site of philosophical archaeology in addition to the archive (as a place of statement or l’énoncé) and the museum (as a place of expression), and a confirmation of Heidegger’s assertion that ‘the authenticity and greatness of historical knowledge reside in an understanding of the mysterious character of the beginning’. (shrink)

Jung’s advance, for Deleuze, must lie in this identification of a « problematic » zone of human intelligence, through which the instinctual form of consciousness can return. A gap is opened up for the return of an « instinct devenu désintéressé, conscient de lui-même, capable de réfléchir sur son objet et de l’élargir indéfiniment ».