The Swiss psychologist C. G. Jung and the German philosopher Martin Heidegger were two outstanding twentieth-century figures who made significant contributions to a Western understanding of what it is to be human. Their lives overlapped by some seventy years, during which time they revisioned their fields with unconventional thinking: Jung by returning the notion of soul to psychology; Heidegger by deconstructing a philosophical tradition based on a subject-object split and a forgetting of Being. Heidegger's struggle to open the Western mind (...) to another way of understanding truth parallels Jung's struggle to convince the West of the reality of the psyche. The radical approaches of both thinkers involved expanding the boundaries of their respective disciplines to incorporate each other's fields. Both were deeply concerned about the fate of humanity, warned about the dangers of an unexamined life, and sought urgently to communicate to others a sense of a crucial forgotten something intimately linked to human purpose and destiny. Both abjured metaphysical dogmatism, scientific reductionism, and one-sided intellectualism that either ignored or denigrated the poetic, the mythic, the mysterious. Both adopted phenomenological and hermeneutical approaches to their work, both were drawn to Eastern teachings, and both made a central place in their work for the gods, the religious, the holy. Both were among the leading deconstructors of the prevailing onto-theological myth, as well as creators of modern myths which share key aspects. ;Yet despite these and other important and deep parallels, despite their proximity in time, space, and interests, despite their yearning for like company, Jung and Heidegger never met, never directly collaborated, never directly influenced one another. Thus they present the interesting case of two major personalities producing large and influential bodies of work, one openly hostile to the other; one virtually ignoring the other, working relatively independently, yet often in accord against the predominant worldview. This dissertation argues that this non-meeting would have been a mere historical curiosity were it not for the fact that this dubious tradition of mutual antipathy and ignorance has largely continued to the present day among the followers of Jung and Heidegger---to the detriment of both psychology and philosophy. (shrink)

Though Jung's main researches have centred on the subject of individuation as an adult ideal he has a unique contribution to make to the psychology of childhood. Jung repeatedly underlined the importance of the psychology of parents and teachers in a child's development and he emphasized that an unsatisfactory psychological relationship between parents may be an important cause of disorders in childhood. He maintained that all real education of children needs teachers who not only know how to learn but who (...) can also develop their own personalities. Jung devotes a large part of the book to expounding his views on these important subjects. There is also an outline of the theory of child development, a delightful snapshot from the life of a girl called Anna and her parents, and a stimulating discussion of marriage as a psychological relationship. Finally there is a chapter on child development and individuation. (shrink)

Long awaited and eagerly anticipated, this remarkable volume allows English-speaking readers to experience a profound dialogue between the German philosopher Martin Heidegger and the Swiss psychiatrist Medard Boss.

O presente artigo apresenta três teses principais. A primeira diz que, nos Seminários de Zollikon, Heidegger desenvolveu projeto de uma antropologia, patologia e terapia daseinsanalíticas no qual ele rejeita a metapsicologia de Freud, mas preserva suas descobertas fatuais e procedimentos de cura. A secunda tese sustenta que Winnicott introduziu um novo paradigma na psicanálise que igualmente rejeita a metapsicologia freudiana e centra a pesquisa e a cura psicanalíticas sobre problemas de amadurecimento pessoal e não mais sobre o complexo de Édipo. (...) A terceira tese combina as duas primeira para dizer a) que a psicanálise winnicottiana satisfaz os requisitos de Heidegger para a patologia e a terapia daseinsanalíticas, b) que, além disso, essa nova psicanálise pode estimular de maneira decisiva a pesquisa futura no campo da antropologia daseinsanalítica.The paper proposes three main theses. The first thesis says that in Zollikoner Seminare Heidegger has developed a project of a daseinsanalytic anthropology and pathology in which he rejects Freud's metapsychology, but accepts his factual findings and therapeutic procedures. The second thesis affirms that Winnicott has introduced a new paradigm in psychoanalysis which also rejects Freud's metapsychology and centers the psychoanalytic research and therapy on the problem of maturation and no more on the Oedipus Complex. The third thesis combines the first two in saying a) that Winnicott's psychoanalysis satisfies Heidegger's requirements for a daseinsanalytic pathology and therapy and b) that, moreover, it can stimulate, in a decisive manner, the future research in the field of daseinsanalytic anthropology. (shrink)

Anyone with a serious interest in analytical psychology or existential phenomenology will need to take account of this book.

The purpose of this study is to demonstrate that the quest for wholeness, a prominent theme in C. G. Jung's psychology, is the dominating theme in the life and work of Friedrich Nietzsche. it is held that the basic tenets of analytical psychology, as developed by Jung, illustrate and verify Nietzsche's message. Both men share the same basic concerns, make the same cultural criticisms, and propose the same solutions. The striving for wholeness is designated by Jung as the "process of (...) individuation." Like Nietzsche's "revaluation of values," it is a psychological process of self-integration: by recognizing and affirming the opposing aspects of his nature--both the rational and irrational, good and evil, male and female--man transcends the duality; embracing both, be becomes a new creature--a whole man--with a higher level of spiritual awareness and moral consciousness. The goal is achieved by means of the mutual participation of the conscious and unconscious. When the point of fullest tension of opposition is reached between these two opposing aspects of the psyche--when neither is suppressed by the other--a new equilibrium is established where the center of the personality no longer coincides with the conscious ego but with a point midway between the conscious and unconscious. The new center of the personality Jung calls the "self" --the center and the totality of the personality which integrates all of its opposing aspects into one harmonious whole. Symbols of the "self" represent the ultimate expression of what Jung terms the "transcendent function," a process that is implicit throughout Nietzsche's work and basic to his philosophy. The transcendent function is a two-fold process: the energy created by the tension of opposites in equilibrium engenders the spontaneous emergence of a unifying symbol that reconciles opposing elements and occasions the birth of a new attitude--a new and deeper awareness of oneself as well as a more fully integrated and encompassing world view. (shrink)