In the 21st century, Carl Gustav Jung (1875-1961) remains one of the key figures in the field of analytical psychology - and Psychological Types, or The Psychology of Individuation, published in 1921, is one of his most influential works. It was written during the decade after the publication of Psychology of the Unconscious (1912), which effectively ended his friendship and collaboration with Sigmund Freud. Whereas the earlier work had clearly marked Jung's psychoanalytical divergence from Freud it is the (...) Psychology of Types that fully clarifies and presents the nature, quality and characteristics of his analytical psychology. The work, which was in part a consequence of his need to reconcile the competing theories of Freud, whom he regarded as extraverted, and Alfred Adler, whom he saw as introverted, develops his concept of descriptive categories for understanding the human mind in terms of the two essential attitude types: introversion and extraversion. These basic attitudes operate in tandem with four principal interacting functions of consciousness which Jung identifies as sensation and intuition, which are functions of perception, and thinking and feeling, which are functions of judgment. The eight resulting psychological types are then explored, described, identified, characterised and explained in considerable detail, with a soaring range of examples drawn from the whole of human history, culture and experience. In his efforts to explore and illuminate the nature of the unconscious mind and indeed the collective unconscious, he investigates the problems posed by the differing psychological types and how these have manifested from classical and medieval times to the 20th century. His observations range from Aristotle, Socrates and Plato to Tertullian and Origen, and from Abélard and Master Eckhart to Martin Luther and the problem of transubstantiation. Jung takes the listener on an odyssey of human thinking. He considers the problem of types in the works of Schiller and Goethe, and Spitteler and his treatment of the Prometheus myth. He contrasts idealism and realism, the Apollonian and the Dionysian in Nietzsche, and explores a host of philosophical and religious sources from the Bible to Taoism to Brahminism. He considers the nature of the reconciling symbol in Spitteler before analysing the nature of types in modern philosophy, aesthetics and biography, giving detailed consideration to William James' characteristic pairs of opposites and Furneaux Jordan's 'character sketch of the emotional types'. Jung goes on to fully identify and describe the characteristic differences between the extraverted and introverted types and provides an extensive chapter on definitions to fully clarify the meaning of the language he employs and make his meaning more accessible. Authoritatively read by Martyn Swain for Ukemi Audiobooks, Psychological Types is an inexhaustible treasure chest of ideas and creative inspiration worth listening to time and time again. (shrink)

"This book explores the religious underpinnings of psychoanalysis and examines how the tenets of Judaism and Christianity specifically influenced the theories and practices of Freud and Jung, respectively. It demonstrates that secular psychoanalysis is in large measure a revision of religious principles contained within the Judeo-Christian ethic and questions whether Freud's and Jung's approaches may best be suited to the psychological configurations of their fellow religionists." -- Back cover.

For Sigmund Freud, founder of psychoanalysis, the Unconscious is characterized by the fact that it is born from the repression of impulses. For Carl Jung, on the other hand, the Unconscious is made up of everything that is not conscious. According to Jung: “It is inherent to reality and to the communication of the conscious with the Unconscious, and allows the becoming of the individual”. He called it “collective” because its pictorial manifestations, the archetypes, were common to all (...) human beings. For 20 years he searched, with the physicist Wolfgang Pauli, for an extra-personal origin of the Unconscious, called “synchronicity”. The study of near-death experiences sheds new light on this question: the last image the dying man/woman sees would be himself a few weeks before his birth. The ego is believed to be built in the fetal stage around the discovery of the body, and to remain unchanged until brain death. Personalism would describe the fetus’ access to self-consciousness by discovering his body. (shrink)

Sigmund Freud’s psychoanalysis and Carl Gustav Jung’s analytical psychology are different in many ways and some of their differences are extremely crucial. It is widely believed that one of the most obvious examples of this intellectual confrontation is the difference between Freud’s and Jung’s views on mythology. Proponents of this view believe that Jung was much more interested in mythological issues and his theory of myth became much deeper and more developed than Freud’s one. In particular, it is (...) believed that Freud focused exclusively on the individual’s psyche, while Jung allegedly reached the true origins of mythmaking in the collective unconscious, which is the sediment of the vast historical experience of mankind. The article shows that such statements do not reflect the real situation but just the point of view, which Jung began to spread after his break-up with Freud. In fact, the founder of psychoanalysis had a steady and deep interest in mythology. The manifestation of this interest was the formation of “psycho-analytics” of myth – a specific area of research, which in the early years of the psychoanalytic movement was joined by several first psychoanalysts, including Franz Riklin, Karl Abraham, Otto Rank, Ernest Jones, and Jung himself. It is essential that both Freud and Jung, before and after the break-up in 1913, have been and remain the supporters of the consideration of a man and culture through the prism of certain biological concepts of that time. Those are the principle of inheritance of acquired properties (Lamarckism) and the idea that ontogenesis recapitulates phylogeny (“biogenetic law”). Based on Lamarckian-biogenetic assumptions, both Freud and Jung saw the origins of mythology in the collective historical experience of mankind. The article demonstrates that the image of Oedipus and the associated motives of incest and parricide play almost the same role in Freud’s (and Freudian) model of mythmaking as the archetypes of the collective unconscious in Jung’s (and Jungian) concept of myth. (shrink)

Unter dem Titel "Lebenswelt und Wissenschaft" hat der XXI.

Foundationalist, Coherentist, Skeptic etc., have all been united in one respect--all accept epistemic justification cannot result from an unending, and non-repeating, chain of reasons. Peter Klein has recently challenged this minimal consensus with a defense of what he calls "Infinitism"--the position that justification can result from such a regress. Klein provides surprisingly convincing responses to most of the common objections to Infinitism, but I will argue that he fails to address a venerable metaphysical concern about a certain type of regress. (...) My conclusion will be that until Klein answers these metaphysical worries he will not have restored Infinitism as a viable option in epistemology. (shrink)

The signaling theory of religion has many claimed virtues, but these are not necessarily all realizable at the same time. Modeling choices involve trade-offs, and the available options here have not traditionally been well understood. This paper offers an overview of signaling theory relevant to the signaling theory of religion, arguing for a narrow, “core” reading of it. I outline a broad taxonomy of the choices on offer for signaling models, and examples of how previous and potential approaches to modeling (...) religious signaling meet or fail to meet the initial promise of the theory. A pluralist approach to religious signaling seems possible, but this would require a high level of detail and specificity with respect to both formal models and target systems. (shrink)

Carlo Levi was a painter, writer, and antifascist Italian from a Jewish family, and his political activism forced him into exile for most of the Second World War. While in exile, he wrote _Christ Stopped at Eboli_, a memoir, and _Fear of Freedom_, a philosophical meditation on humanity's flight from moral and spiritual autonomy and our resulting loss of self and creativity. Brooding on what surely appeared to be the decline, if not the fall of Europe, Levi locates the human (...) abdication of responsibility in organized religion and its ability to turn the sacred into the sacrificial. In doing so, he references the entire intellectual and cultural estate of Western civilization, from the Bible and Greek mythology to Sigmund Freud and Carl Jung. This edition features newly published pieces of Levi's artwork and the first English translation of his essay "Fear of Painting," which was appended to a later publication of the work. It also includes an introduction that discusses Levi's life and enduring legacy. Written as war clouds were gathering over Europe, _Fear of Freedom_ not only addresses a specific moment in history and a universal, timeless condition, but it is also a powerful indictment of our contemporary moral and political failures. (shrink)

Some people change dramatically over time, and often those changes result partly from what they have chosen to do for a living. Drawing on the work of Richard Sennett and Sandeep Jauhar, I explore how practicing in a market-driven medical system can corrupt the character of doctors.

The foundation of the Christian counselling movement -- Christian counselling in the UK -- The aims of Christian counselling -- Integrating psychological and biblical truth -- Sigmund Freud--the founding father of psychotherapy -- The individual psychology of Alfred Adler -- Abraham Maslow--the man with new age tendencies -- Carl Rogers--a man who believed in himself -- Albert Ellis--the aggressive atheist -- The Bible's verdict on psychological 'truth' -- The case against Larry Crabb -- Self-esteem: the secular foundation -- (...) Self-esteem and the Christian counselling movement -- Self-esteem dogma in the light of scripture. (shrink)

Carlo Levi was a painter, writer, and antifascist Italian from a Jewish family, and his political activism forced him into exile for most of the Second World War. While in exile, he wrote _Christ Stopped at Eboli_, a memoir, and _Fear of Freedom_, a philosophical meditation on humanity's flight from moral and spiritual autonomy and our resulting loss of self and creativity. Brooding on what surely appeared to be the decline, if not the fall of Europe, Levi locates the human (...) abdication of responsibility in organized religion and its ability to turn the sacred into the sacrificial. In doing so, he references the entire intellectual and cultural estate of Western civilization, from the Bible and Greek mythology to Sigmund Freud and Carl Jung. This edition features newly published pieces of Levi's artwork and the first English translation of his essay "Fear of Painting," which was appended to a later publication of the work. It also includes an introduction that discusses Levi's life and enduring legacy. Written as war clouds were gathering over Europe, _Fear of Freedom_ not only addresses a specific moment in history and a universal, timeless condition, but it is also a powerful indictment of our contemporary moral and political failures. (shrink)

This book, in language accessible to the general reader, investigates twelve of the most notorious, most interesting, and most instructive episodes involving the interaction between science and Christianity, aiming to tell each story in its historical specificity and local particularity. Among the events treated in When Science and Christianity Meet are the Galileo affair, the seventeenth-century clockwork universe, Noah's ark and flood in the development of natural history, struggles over Darwinian evolution, debates about the origin of the human species, and (...) the Scopes trial. Readers will be introduced to St. Augustine, Roger Bacon, Pope Urban VIII, Isaac Newton, Pierre-Simon de Laplace, Carl Linnaeus, Charles Darwin, T. H. Huxley, Sigmund Freud, and many other participants in the historical drama of science and Christianity. (shrink)

This book takes the form of intellectual histories of eight major representative figures of the twentieth century, who inherited and responded to the spiritual problematic left by Nietzsche. With each figure offering very different ethical and spiritual positions, all shed light on what we mean when we talk confusedly around the topics of politics and religion. With portraits of Max Weber, Georg Lukács, T.S. Eliot, W.H. Auden, Sigmund Freud, Carl Jung, George Orwell and Hannah Arendt, the author explores (...) the 'latent' content of their worldview - their moral (or immoral) intention - exposing a political position and the religious position of each figure, thus shedding light on their ultimate values and illuminating their particular picture of the soul, as well as the implications of their vision for religion and politics. As such, The Politics of the Soul will appeal to scholars of sociology and social theory, religion, philosophy, political theory and cultural studies. (shrink)

In recent years, it has become commonplace among the Global Burden of Disease study authors to regard the disability-adjusted life year primarily as a descriptive health metric. During the first phase of the GBD, it was widely acknowledged that the DALY had built-in evaluative assumptions. However, from the publication of the 2010 GBD and onwards, two central evaluative practices—time discounting and age-weighting—have been omitted from the DALY model. After this substantial revision, the emerging view now appears to be that the (...) DALY is primarily a descriptive measure. Our aim in this article is to argue that the DALY, despite changes, remains largely evaluative. Our analysis focuses on the understanding of the DALY by comparing the DALY as a measure of disease burden in the two most significant phases of GBD publications, from their beginning to the most recent releases. We identify numerous assumptions underlying the DALY and group them as descriptive or evaluative. We conclude that while the DALY model arguably has become more descriptive, it remains, by necessity, largely evaluative. (shrink)

Extracted from Volumes 10, 11, 13, and 18. Includes Commentary on The Secret of the Golden Flower, Psychological Commentary on The Tibetan Book of the Dead and The Tibetan Book of the Great Liberation, Foreword to Suzuki's Introduction to Zen Buddhism, and Foreword to the I Ching.

Naturalistic experiments of color perception are critically evaluated. The review concludes that they fail to confirm a natural determination of color perception. Rather than demonstrating universal sensitivity to focal colors, the experiments actually yielded enormous cultural variation in response. This variation is interpreted as supporting a sociohistorical psychological explanation of color perception.

Gedankenübertragung. Gegenübertragung. Thought-transference and counter-transference have rarely been considered together. One is a key instrument in much contemporary psychoanalytic practice and the other simply occultism. This essay traces the striking parallels in Sigmund Freud's interests in both. Its tale is the uncanny narrative of his essay ‘Psychoanalysis and Telepathy’. The story starts from Freud's engagements with Sándor Ferenczi and Carl Jung to speculate that his unpublished paper may be the article on counter-transference he promised but never wrote. The (...) repressed returns in the history and practice of psychoanalysis — and in Shoshana Felman's uncanny reading effect. (shrink)

This paper presents a typology of human actions, based on Aristotle’s kinesis–energeia dichotomy and on a formal elaboration (with some refinement) of the Vendler–Kenny classificatory schemes for action types (or action verbs). The types introduced are defined throughout by inferential criteria, in terms of what here are referred to as “modal-temporal expressions” (‘MT-terms’). Examples of familiar categories analysed in this way are production and maintenance, but the procedure is meant to offer a basis for defining various other commonsense categories. Among (...) the more theoretical categories introduced are “Aristotelian projects”, i.e. actions defined in terms of Aristotle’s conceptions of movement/change, as well as “abstract projects”, in which the agent ensures that something changes from not being a fact to being a fact, and “conditional agency”, which involves actions that are to be performed when/if certain conditions come to be fulfilled. A category like “starting an action” is itself inferentially defined here in MT-terms, and so, inter alia, are proceeding with, finishing, stopping and interrupting an action. There is also a demonstration of how actions of one type may be converted into those of other types, where this is a matter of the way they are “seen” or described. There is also an implication to the effect that some of these distinctions may be useful for formulating certain critical insights regarding modern life. (shrink)

Distinctions among juristic ways of thinking -- Classification of juristic ways of thinking in the overall development of legal history.

Fantasies of Flight invigorates the field of personality psychology by challenging the contemporary academic view that individuals are best studied as carriers of traits. Daniel Ogilvie exchanges a heart-to-heart, case study approach to understanding human behavior for the current strategies of categorizing and comparing individuals according to their manifest traits. Ogilvie asks and endeavors to answer questions like "What were the psychological conditions that led Sir James Barrie to create a character named Peter Pan?" and "What were the dynamics behind (...) the Marshall Herff Applewhite's conviction that a space ship, hiding behind the Hale-Bopp comet, would rescue him and his Heaven's Gate followers after they enacted a mass suicide pact in 1997?" Answering these questions requires him to resurrect "old" ways to think about personality and "old" strategies for studying individuals one by one. Early in the book, Ogilvie reviews the history of why intensive case studies were discredited in psychology and describes how Sigmund Freud's psychobiographical account of Leonardo da Vinci's fascination with flight inadvertently abetted critics of psychoanalytic psychology. He then performs a partial psychobiography of James Barrie and the origins of Peter Pan, followed by an investigation of Carl Jung, who fashioned the collective unconscious to serve as humankind's link to eternity. Arguing that personality psychology needs to become less insular, Ogilvie integrates information from the disciplines of developmental psychology and neuroscience into a theory regarding the latent needs that both Barrie and Jung sought to satisfy. The theory, including its emphasis on the onset of self and consciousness, is then applied to an array of well-known and obscure individuals with ascensionistic inclinations. Well written and accessible, but complex and scholarly, this volume will restore interest in the investigation of people's inner lives. (shrink)

In the philosophical tradition, the notions of determinism and causality are strongly linked: it is assumed that in a world of deterministic laws, causality may be said to reign supreme; and in any world where the causality is strong enough, determinism must hold. I will show that these alleged linkages are based on mistakes, and in fact get things almost completely wrong. In a deterministic world that is anything like ours, there is no room for genuine causation. Though there may (...) be stable enough macro-level regularities to serve the purposes of human agents, the sense of “causality” that can be maintained is one that will at best satisfy Humeans and pragmatists, not causal fundamentalists. (shrink)

Peter Homans offers a new understanding of the origins of psychoanalysis and relates the psychoanalytic project as a whole to the sweep of Western culture, past and present. He argues that Freud's fundamental goal was the interpretation of culture and that, therefore, psychoanalysis is fundamentally a humanistic social science. To establish this claim, Homans looks back at Freud's self-analysis in light of the crucial years from 1906 to 1914 when the psychoanalytic movement was formed and shows how these experiences culminated (...) in Freud's cultural texts. By exploring the "culture of psychoanalysis," Homans seeks a better understanding of what a "psychoanalysis of culture" might be. Psychoanalysis, Homans shows, originated as a creative response to the withering away of traditional communities and their symbols in the aftermath of the industrial revolution. The loss of these attachments played a crucial role in the lives of the founders of psychoanalysis, especially Sigmund Freud but also Karl Abraham, Carl Jung, Otto Rank, and Ernest Jones. The personal, political, and religious losses that these figures experienced, the introspection that followed, and the psychological discovery that resulted are what Homans calls "the ability to mourn." Homans expands this historical analysis to construct a general model of psychological discovery: the loss of shared ideals and symbols can produce a deeper sense of self (psychological structure-building, or individuation) and can then lead to the creation of new forms of meaning and self-understanding. He shows how Freud, Jung, and other psychoanalysts began to extend their introspection outward, reinterpreting the meanings of Western art, history, and religion. In conclusion, Homans evaluates Freud's theory of culture and discusses the role that psychoanalysis might play in social and cultural criticism. Throughout the book, Homans makes use of the many histories, biographies, and psychobiographies that have been written about the origins of psychoanalysis, drawing them into a comprehensive sociocultural model. Rich in insights and highly original in approach, this work will interest psychoanalysts and students of Freud, sociologists concerned with modernity and psychoanalysis, and cultural critics in the fields of religion, anthropology, political science, and social history. (shrink)

Carl Mika claims in the symposium’s lead essay that we need more myth today. In fact, an “unscientific” attitude can potentially reorient the alienation from the world. For Mika, a philosophical mātauranga Māori incorporates such a way of being in the world. Through it, an unmediated and co-existent relationship with the world can be built up. Some of Mika’s co-symposiasts invite Mika to substantiate aspects about this bold claim. Carwyn Jones nudges Mika to discuss the parallels between tikanga Māori—a (...) system that seeks to incorporate Māori law—and the common-law tradition that is adopted in New Zealand today. W. Julian Korab-Karpowicz agrees with Mika that to understand the world through an indifferent “scientific” investigation is to understand the world only partially, while the Māori scientist Ocean Ripeka Mercier illustrates how she seeks to develop a third space in her work that reconciles the fear of the unknown with the propensity to control the world through knowing. Helen Verran invites Mika to think about whether, and how, his understanding of a philosophical mātauranga Māori can help to facilitate the cultivation of a naturalism that is able to generate a cosmopolitics in New Zealand. (shrink)

Simon Blackburn’s expressivist logic of attitudes aims to explain how we can use non-assertoric moral judgements in logically valid arguments. Patricia Marino has recently argued that Blackburn’s logic faces a dilemma: either it cannot account for the place of moral dilemmas in moral reasoning or, if it can, it makes an illicit distinction between two different kinds of moral dilemma. Her target is the logic’s definition of validity as satisfiability, according to which validity requires an avoidance of attitudinal inconsistency. Against (...) Marino’s arguments, I contend that expressivists following Blackburn are able to show how we appreciate the validity of arguments found in dilemma-contexts, and that Marino’s argument concerning the distinction between contingent moral dilemmas and logical moral dilemmas rests on a mistake concerning the logical representation of a contingent dilemma. (shrink)

_Psychology's Grand Theorists_ argues that the three schools in psychology that have been dominant historically--the psychodynamic, behavioral, and phenomenological--have resulted in large part from the personal experiences of their originators. Sigmund Freud, B.F. Skinner, and Carl Rogers each believed that he had discovered the truth about human nature, yet their truths are entirely different. This book explores how the lives of these men influenced the divergent theories they developed, through a close examination of letters, diaries, biographies, autobiographies, and (...) professional writings. Uncovering the subjective sources of these theories, the book gives the reader a greater sense of intimacy with each man's ideas, and promotes critical inquiry into their scientific status. The book is written in an engaging style that will appeal to a wide range of readers. Intended as a supplement in courses on personality, clinical psychology, and/or the history of psychology, it will also be of interest to clinicians or counselors who use one or more of these theoretical models in their therapeutic work. (shrink)

Ecology and Revolution: Global Crisis and the Political Challenge is an in-depth exploration and analysis of the global ecological crisis (going far beyond the issue of global warming) in the larger context of historical conditions and ...

In 1900 the publication of the book, Interpretation of Dreams by Sigmund Freud raised very seminal and fascinating questions in the disciplines of psychology and psychoanalysis. Sigmund Freud’s intellectual contributions and the discovery of unconscious had given a big jolt to all the classical approaches, shook the disciplinary foundations of psychology and placed ‘psychoanalysis’ as an alternative model for understanding mental world. Psychologists across the world showed keen interest in uncovering the mysteries of dreams and dreaming. But the (...) institutional dominance of Behaviorism and its standards of research didn’t allow them to cross the boundaries of conventional psychology. Behavioristic psychologists raised important questions on the methodology adopted by Sigmund Freud and leveled criticism against his unverifiable explanations. Behaviorism branded his theories as absolute subjectivist and unscientific. Hence, most of the psychologists were silent and systematically marginalized dream research and banished the discourses on dreams in the institutions of higher learning and research. The nineteenth century saw the emergence of the first dream studies, which were primarily concerned with dream phenomenology. Nevertheless, the pace of methodical dream research was held considerably by the emergence of distinct psychological movements at the start of the 20th century: behaviorism, classical psychoanalysis, and gestalt psychology, placed greater stress on the significance and meaning of dreams, as well as what they symbolized in the lives of individuals. Also a few of them questioned the reality of dreams and other similar mental experiences. Consequently, every movement undermined the greater sample sizes and more methodical research on dreams in its own unique manner. While presenting the views of Sigmund Freud, John Watson, Carl Jung, Alfred Adler, and Fritz Perls this paper makes an attempt to show how classical schools of psychology slowed down the flow of systematic dream studies with large samples. (shrink)

The teaching of ethics in science within the disciplines provides an avenue to deepen students’ scientific understanding and to develop their critical thinking skills. This study showcases a module which connects ethics to science within a large introductory geoscience course. The module components, a tutorial plus homework assignment and an exam question, require students to decide on ethical issues using a 5-step approach that mirrors the scientific decision-making process. The assignment is graded using a developed rubric. An analysis of exam (...) question responses reveals that students correctly identify stakeholders and mention contributions by geoscientists, but have difficulties recognizing their own assumptions. Furthermore, many acknowledge the complexity of the ethical issue at hand. The module provides an example of how disciplinary instructors can include ethics in their teaching and assess students’ ethical decision-making process. (shrink)