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By Paul Bishop

In this quantity, Paul Bishop investigates the level to which analytical psychology attracts on recommendations present in German classical aesthetics. It goals to put analytical psychology within the German-speaking culture of Goethe and Schiller, with which Jung used to be good familiar.

Analytical Psychology and German Classical Aesthetics argues that analytical psychology appropriates a lot of its primary notions from German classical aesthetics, and that, while visible in its highbrow historic context, the genuine originality of analytical psychology lies in its reformulation of key tenets of German classicism. even though the significance for Jung of German idea mostly, and of Goethe and Schiller specifically, has often been stated, in the past it hasn't ever been tested in any distinct or systematic means. via an research of Jung’s reception of Goethe and Schiller, Analytical Psychology and German Classical Aesthetics demonstrates the highbrow continuity inside analytical psychology and the filiation of rules from German classical aesthetics to Jungian notion. during this means it means that a rereading of analytical psychology within the gentle of German classical aesthetics deals an intellectually coherent figuring out of analytical psychology.

By uncovering the philosophical assets of analytical psychology, this primary quantity returns Jung’s idea to its middle highbrow culture, within the mild of which analytical psychology profits new serious effect and clean relevance for contemporary concept. Written in a scholarly but obtainable kind, this publication will curiosity scholars and students alike within the parts of analytical psychology, comparative literature, and the heritage of ideas.

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Additional resources for Analytical Psychology and German Classical Aesthetics: Goethe, Schiller, and Jung, Volume 1: The Development of the Personality

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He records that he was concerned, to the point of obsession, with the possibility of committing a sin against the Holy Ghost. And he remained hesitant not just about the sacrament of penance but also about the Eucharist, recording that, even when he was very young, ‘the saying that anyone who takes the sacrament unworthily eats and drinks damnation unto himself’ had made ‘a tremendous impression’ on him (GE 4, 222). He relates that all the dreadful things I had read in medieval histories about ordeals, about the strangest trials by glowing iron, flaming fire, and rising water, even what the Bible tells us about the spring whose water benefits the innocent person but makes the guilty one swell up and burst – all that presented itself to my imagination and merged into the most terrible thing.

At night’, Memories, Dreams, Reflections tells us, ‘Mother was strange and mysterious’, an occasion of strange visions and terrifying anxiety dreams: ‘by day she was a loving 22 Affinities between Goethe and Jung mother, but at night she seemed uncanny’ (MDR, 33 and 67). Emilie Jung née Preiswerk, whom Jung compared to a priestess in a bear’s cave, an embodiment of ‘natural mind’, was, as we shall see, responsible for introducing her son to a text which was to fascinate him throughout his life – Goethe’s Faust, and particularly the mysterious episode of the Mothers (MDR, 78).

A. 76 In particular, Jung’s work is shot through with concepts and vocabulary derived probably, and sometimes problematically, from Goethe. One might say that analytical psychology represents a renaissance of Classical precepts. In other words, it was from the spirit of Weimar classicism that analytical psychology was born. Rejuvenation, rebirth . . or Rome? In his lecture on ‘The Concept of the Collective Unconscious’, Jung places great emphasis on the motif of rebirth. In 1939, Jung gave an Eranos lecture entitled ‘Die verschiedenen Aspekte der Wiedergeburt’ (later published as Über Wiedergeburt (1950) and translated as ‘Concerning Rebirth’) (CW 9/i §199–§258), in which he counts rebirth among ‘the primordial affirmations of humankind’ (CW 9/i §207).

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