Pub Date : 2019-09-23DOI: 10.1163/19409060-01101002
J. Kline
Derealization is a dissociative disorder with the primary symptom of experiencing one’s surroundings as unreal, as if one were living in an elaborate dream. The disorder is usually associated with depersonalization, although according to Philip M. Coons (1996), it should not be considered a subset of depersonalization. Little research has been conducted on derealization unaccompanied by depersonalization. The following highlights a personal case study in which the characteristics of derealization are presented in an attempt to distinguish it from depersonalization and other dissociative disorders. In addition, examples of derealization from a broader perspective help distinguish it from a purely diagnostic mental symptom, thereby suggesting that it could be more of a philosophical view of life rather than a mental disorder.
现实感丧失是一种分离性障碍，其主要症状是感觉周围的环境不真实，就好像生活在一个精心制作的梦中。这种障碍通常与人格解体有关，尽管根据Philip M. Coons(1996)，它不应该被认为是人格解体的一个子集。很少有人研究不伴有人格解体的现实感丧失。以下重点介绍了一个个人案例研究，其中提出了现实感丧失的特征，试图将其与人格解体和其他分离性疾病区分开来。此外，从更广泛的角度来看，现实障碍的例子有助于将其与纯粹的诊断性精神症状区分开来，从而表明它更可能是一种人生观，而不是一种精神障碍。
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Pub Date : 2019-09-23DOI: 10.1163/19409060-01101004
A. Samuels
An Open Letter signed by an international and diverse group of Jungian analysts, clinicians and academics on the topic of Jung and ‘Africans’ was published in the British Journal of Psychotherapy in November, 2018. It is presented together with Notes written by Andrew Samuels.
{"title":"Notes on the Open Letter on Jung and ‘Africans’ Published in the British Journal of Psychotherapy in November 2018","authors":"A. Samuels","doi":"10.1163/19409060-01101004","DOIUrl":"https://doi.org/10.1163/19409060-01101004","url":null,"abstract":"\u0000 An Open Letter signed by an international and diverse group of Jungian analysts, clinicians and academics on the topic of Jung and ‘Africans’ was published in the British Journal of Psychotherapy in November, 2018. It is presented together with Notes written by Andrew Samuels.","PeriodicalId":38977,"journal":{"name":"International Journal of Jungian Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-09-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/19409060-01101004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47150729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-09-23DOI: 10.1163/19409060-01102001
Mary Stefanazzi
Jungians and Christians use the word evil in different and contradictory senses. The moral aim of the Jungian is the ‘integration of evil’, whereas for the Christian it is ‘the overcoming of evil by good’. This paper guides the reader through Victor White’s thinking on evil—understood in the tradition of Aristotle and Aquinas as parasitic on good—malum est privatio boni, and concludes by considering the clinical significance of the relationship between moral evil—malum culpae—and guilt. Although Jung and White never resolved their differences on evil, they agreed that the subject demands concentration and careful reflection. The hypothesis here is that, although the literature on the Jung–White dialogue offers extensive analysis on evil, it does not go far enough. There is little evidence of dynamic engagement with the underlying ethical issues that White’s clarity of thought challenges one to consider.
荣格派和基督教徒在不同的、矛盾的意义上使用“恶”这个词。荣格学派的道德目标是“恶的整合”，而基督教的道德目标是“以善胜恶”。本文引导读者了解维克多·怀特关于恶的思想——在亚里士多德和阿奎那的传统中被理解为寄生于善良的恶(malum est privatio boni)之上，并通过考虑道德恶(malum culpae)与内疚之间关系的临床意义来结束。虽然荣格和怀特从未解决他们在邪恶问题上的分歧，但他们一致认为，这个问题需要专注和仔细的反思。这里的假设是，虽然关于中白对话的文献对邪恶进行了广泛的分析，但还不够深入。很少有证据表明，怀特的清晰思想挑战人们思考的潜在伦理问题是动态参与的。
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Pub Date : 2019-09-23DOI: 10.1163/19409060-01101003
R. Brooke
Jung’s dreams about Africa reveal the Whiteness and colonialist assumptions typical of the twentieth century educated European. Jung’s visits to Africa and New Mexico, and his dreams are critically discussed, showing how, even decades later, Jung failed to use his own theory of dreaming with regard to his own dreams. The compensatory function of his dreams was never effected, and his transference fantasies of Africa and blackness were reinforced rather than analyzed. There were unfortunate consequences for the development of his thinking and his understanding of the individuation process, since his oppositional thinking in terms of White and Black remained as a concrete transference fantasy as well as a colonialist attitude towards his internal world. The Nguni term ubuntu, will be used to reimagine individuation in more explicitly ethical and socially embedded ways. With regard to the development of consciousness, a distinction is developed between the withdrawal of projections and as a helpful therapeutic issue and as an epistemological approach to the place of meaning. If Jung’s dreams of Africa had managed to “heal” him, Jungian psychology would look rather like it does today, because the way out of Jung’s Colonialism is to be found in Jung’s life and work, especially in his alchemical studies.
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Pub Date : 2019-09-23DOI: 10.1163/19409060-01101009
Donald R. Ferrell
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Pub Date : 2019-06-10DOI: 10.1163/19409060-01101008
Roula-Maria Dib
This paper takes Jung’s essay ‘Ulysses’ as a case study in order to elucidate his opinion on the relationship between modern artists and mental insanity. The study seeks to contradict a common misconception that Jung ‘diagnoses’ modern artists such as Pablo Picasso and James Joyce with schizophrenia; instead, the paper sheds light on the cultural (not pathological) connections he makes between modern artists and art. The study examines Jung’s writings on modern art and aesthetics, aiming to dismantle some misinterpretations that might make his attitude toward them appear to be a diagnostic one. Above all, I suggest that through his reading of Ulysses, Jung shows how the feelings of confusion that arose in him can actually be reconstructive; this leads to what I would dub a ‘psychic synthesis’ through modern art. Finally, after clarifying Jung’s standpoint on modern art and insanity, this paper seeks to significantly contribute a revaluation of Jung on modernism.
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Pub Date : 2019-06-10DOI: 10.1163/19409060-01102005
H. Zwart
This paper substantiates why Jung’s psychology is still highly relevant for understanding science today. I explore how his methods and insights allow us to come to terms with the phenomenon of scientific discovery. After outlining core Jungian concepts and insights concerning science, I will focus on the relationship between alchemy and modern science. Also, I will highlight Jung’s understanding of scientific research as a practice of the self, directed at individuation (the integration of various aspects of the self into a coherent whole). Finally, I discuss the role of archetypes in the context of discovery of modern science. Whereas archetypal ideas may function as sources of insight and inspiration, the task for researchers is to come to terms with them, instead of being overwhelmed by them. Besides case studies discussed by Jung himself, I also present more recent examples, taken from molecular life sciences research and climate change research.
{"title":"Archetypes of Knowledge","authors":"H. Zwart","doi":"10.1163/19409060-01102005","DOIUrl":"https://doi.org/10.1163/19409060-01102005","url":null,"abstract":"\u0000 This paper substantiates why Jung’s psychology is still highly relevant for understanding science today. I explore how his methods and insights allow us to come to terms with the phenomenon of scientific discovery. After outlining core Jungian concepts and insights concerning science, I will focus on the relationship between alchemy and modern science. Also, I will highlight Jung’s understanding of scientific research as a practice of the self, directed at individuation (the integration of various aspects of the self into a coherent whole). Finally, I discuss the role of archetypes in the context of discovery of modern science. Whereas archetypal ideas may function as sources of insight and inspiration, the task for researchers is to come to terms with them, instead of being overwhelmed by them. Besides case studies discussed by Jung himself, I also present more recent examples, taken from molecular life sciences research and climate change research.","PeriodicalId":38977,"journal":{"name":"International Journal of Jungian Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/19409060-01102005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41947612","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-08DOI: 10.1163/19409060-01101011
R. Mitchell
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Pub Date : 2019-03-08DOI: 10.1163/19409060-01101010
G. Heuer
{"title":"Ludwig Klages and the Philosophy of Life: A Vitalist Toolkit, by Paul Bishop","authors":"G. Heuer","doi":"10.1163/19409060-01101010","DOIUrl":"https://doi.org/10.1163/19409060-01101010","url":null,"abstract":"","PeriodicalId":38977,"journal":{"name":"International Journal of Jungian Studies","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-03-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/19409060-01101010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42105881","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-08DOI: 10.1163/19409060-01101001
J. Mills
Throughout this essay I offer an adumbrated critique of recognition theory through a psychoanalytic sensibility. Contemporary recognition theory relies on an overly optimistic and intellectualized view of social relations that fails to adequately consider pathological processes inherent in human motivation, particularly those that are unconsciously mediated by collective prejudice and dysrecognition. In revisiting the Hegelian struggle for recognition, much of social reality today is mired in a collective pathos that prevents optimal mutual recognition among social collectives. Not all people are disposed, let alone capable, of recognizing the Other. We may have to contend that, in the end, recognition means tolerance of difference and not merely acceptance of one other, which could still bring about a pragmatic co-existence even if people cannot recognize each other as equals. This is largely due, I suggest, to the ontology of prejudice, attachment deficits, and the failure to adopt empathy toward alterity.
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