Gerana, like any representative of the plant kingdom, says ...
"Is it worth divorcing with her husband?" - Such a question will never arise in the family, ...
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Valery Zelinsky
Institute of Normalitarian Research
Those who did not study psychology, it often seems that chaos reigns in psychology and all the classics of psychology are challenging each other. Often you have to hear nonsense - they say, in psychology as many opposite points of view that no one should take seriously.
Before you work, which has become a classic of domestic psychology. The author himself, the founder of the cultural and historical theory of Lev Semenovich Vygotsky, described it as "a psychological study of one of the most difficult, entangules and the most difficult issues of experimental psychology - a question about the relationship of thinking and speech."
He substantiated the novelty and the revolutionaryness of his work in the following moments:
Experimental establishment of the fact that the meaning of words develop in childhood, and the definition of the main steps in their development;
Disclosure of a peculiar way of development scientific concepts the child compared to his spontaneous concepts and finding out the basic laws of this development;
Disclosure of the psychological nature of written speech as an independent function of speech and its relationship to thinking;
Experimental disclosure of the psychological nature of internal speech and its relationship to thinking.
The book you hold in your hands completely reproduces the last lifetime edition of L. S. Vygotsky, published in 1934.
The study is basic for study by students of psychological faculties and many other humanitarian ...
The full name of Sigismund Shlomo Freud, an Austrian psychologist, a psychiatrist and a neurologist, the founder of the psychoanalytic school - therapeutic direction in the psychology, postulating the theory, according to which the neurotic disorders of a person are caused by a multicomplex relationship of unconscious and conscious processes.
Born on May 6 in 1856 in the Moravian town of Freiberg in Austria-Hungary (now this is the city of Promil, and it is located in the Czech Republic) in the traditional Jewish family of a 40-year-old father Yakub Freud and its 20-year-old wife Amalia Natanson. He was the firstborn at a young mother. After Sigmund in Freuds from 1858 to 1866, five daughters were born and another son. In 1859, the family moved to Leipzig and then to Vienna. In the gymnasium showed linvistic abilities and finished it with honors (the first student).
In 1873 he entered the University of Vienna for the Medical Faculty, perfectly finished him in 1881, showing a tendency to research activities. The need to make money did not allow him to stay at the department and he comes first to the physiological institute, and then to the Vienna hospital, where he works as a doctor, moving from one branch to another. In 1885, he received the title of Privat-Dovert, and he was provided with a scholarship for scientific internship abroad, after which he went to Paris in the clinic Salpetner to the famous Psychiatrist J.M. Charco, who used hypnosis for the treatment of mental illness. Practice in the clinic Charcot made a big impression on Freud. In his eyes, healing sick hysteria suffered mainly by paralysis.
Upon returning from Paris, Freud opens a private practice in Vienna. He immediately decides to try hypnosis on his patients. The first success was woven. For the first few weeks, he achieved instant healing of several patients. In Vienna, the rumor was spread that Dr. Freud Wonderworker. But soon there were failures. He was disappointed in hypnotic therapy, as in his time in medicinal and physical therapy.
In 1886, Freud marries March Bernets. Subsequently, they are born six children Matilda (1887-1978), Jean Martin (1889-1967, named Charcot), Oliver (1891-1969), Ernst (1892-1970), Sofia (1893-1920) and Anna (1893-1920) 1895-1982). It was Anna who became a follower of his father, founded children's psychoanalysis, systematized and developed a psychoanalytic theory, made a significant contribution to the theory and practice of psychoanalysis in his writings.
In 1891, Freud moves to the house at: Vienna IX, Berggasse, 19, in which he lived with his family and accepted patients to the forced emigration in June 1937. By the same year, the beginning of developing Freud together with J. Breyer is a special method of hypnotherapy - the so-called kataritic (from Greek katharsis - cleansing). Together they continue to study the hysteria and its treatment with the help of the catharsic method. In 1895, they publish the book "Studies on Hisi", where for the first time they say about the relationship between neurosis with unsatisfied withdrawal and emotions displaced from consciousness. Freud also occupies another state of the human psyche, similar to hypnotic - a dream. In the same year, he opens the basic formula of dreams of dreams: each of them is the fulfillment of desire. This thought struck him so much that he even jokingly suggested to nail a memorable plate in the place where it happened. Five years later, he outlined these ideas in his book "Interpretation of dreams", which invariably considered his best difficulty. Developing his ideas, Freud concludes that the main force guiding all the actions, the thoughts and desires of a person is the libido energy, that is, the power of sexual attraction. This energy is filled with a human unconscious and therefore it is in a constant confrontation with consciousness - the embodiment of moral norms and moral oblast. Thus, it comes to the description of the hierarchical structure of the psyche, consisting of three "levels": consciousness, preliminary and unconscious.
Classics of foreign psychologyKarl Gustav
Analytical psychology
Past and present
Compilers
Valery Zelinsky
and Alexey Rutkevich
"Martis"
Moscow 1995.
Institute of Normalitarian Research
Materials book Dana
Analytical psychology: past and real /k. Jung, E. SEMYELS, V. Odinaik, J. Hubbek; Cost. V. V. Zelensky, A. M. Rutkevich. - M.: Martis, 1995. - 320 p. - (Classics of foreign psychology).
ISBN 5-7248-0034-9
The book consists of two sections, the first presents the articles K.G. Yunga of different years, in the second - articles of modern American psychoanalysts, followers of Jung.
For specialists and a wide range of readers.
Preface. A. Rutkevich 7.
Karl Gustav Jung. Articles of different years
Psychotherapy and worldview 45
Translation of German A. Rutkevich
Psychoanalysis 53.
Translation from English O. Raevskaya
The concept of collective unconscious 71
Conscience from a psychological point of view 80
Translation from German A. Rutkevich
Good and evil in analytical psychology 99
Translation from German A. Rutkevich
Present and future 113
Translation from German A. Rutkevich
Three interviews from the book "Jung says ..." 167
Translation from English E. Petrova
Letters 107.
Translation from German A. Rutkevich
Modern analytical psychology
E. Femuels. Schools of analytical psychology 210
Translation from English V. Nikitina
V. Odinaik. Mass soul and mass man 243
Translation from English K. Butina
J. Hubbek. Basin in Klochery: Penta, Vakhanki and Analytical Psychology 256
Translation from English V. Zelensky
Afterword. V. Zelensky 273.
Name pointer 305.
00.htm - Glava01.
Preface
The result of a long scientific activity of Karl Gustav Jung is not only two dozen thick volumes of the compositions of the compositions, which are gradually being gradually added (three volumes have recently come out of his letters, several volumes with seminar records). Jung was a psychotherapist practitioner, he treated people for 60 years. According to the memoirs of Jung's children His working day was: from 8 to 10 am, he got acquainted with correspondence, wrote himself or dictated the letters; Then three hours before lunch and three hours after there was a reception of patients. Reading the scientific literature and writing our own work proceeding mostly in the evening, after the main medical activity. Only in the very last years of life the number of patients had to be reduced, but until the end of his days, Jung continued to engage in healing. The main provisions of his teachings are related to the observations of the doctor's practitioner, they are not "fictional" prone to one by one by speculative thinking theorist. But the main source of knowledge about the human soul for Jung was an internal experience. His autobiography is not in vain called "memories, dreams, reflections" *. Dreams are the approach to the caches of a collective unconscious, without which Yongian psychotherapy is impossible. (More Freud called the dream "Royal Path" into the unconscious, but in orthodox psychoanalysis, the interpretation of dreams is not so important as in the teachings of Jung.) In the autobiography there are very few memories in his own sense of the word. This is the history of the dialogue of consciousness with the depths of the psyche, starting with children's dreams. The external canvas of the life of Jung has to be drawn by a creativity researcher.
==7
Each thinker in one way or another depends on the socio-economic and political institutions, historical events of its time, the spiritual atmosphere. Plato could relate to Athenian democracy dislike, but he would never have become a great philosopher in so cute his heart Sparta.
Jung is a European thinker, but Europe is large, there are dozens of cultural nations, various religious and scientific traditions. He was born in 1875 in Switzerland, he lived in it, excluding the time of numerous trips to the world, all his life. The fact that in Switzerland Medical psychology is connected in the XX century. With a variety of philosophical teachings, perhaps it is not by chance. At the end of the last century, T. Flurnua worked here, and in our age - such supporters of the compound of psychoanalysis with the philosophy of M. Hydegger, as L. Binswanger and M. Boss; Piabo scientific psychology J. Piaget is far from extremes of behaviorism and does not exclude philosophical deformation. Pennyne psychological education in Zurich University implies a very solid course of philosophical anthropology: one-sidedness of modern naturally scientific orientation is replenished with the works of great European thinkers. To treat the souls of other people, you need to know our own, and such consciousness inevitably puts the "latest" issues with philosophical or religious character.
Switzerland is a country where the Protestant and Catholic cantons are around, where German, French, and Italian cultures are found with each other (there is another, Retoromansky, tongue, ascending to People's Latin). Switzerland, which celebrated seven centuries of its existence in 1991, at least four of them did not know feudalism (and earlier the medieval city communities found their fundamental freedoms here). Federalism and democracy are synonyms for the Swiss. He belongs primarily by the commune with a huge autonomy, if only because half of the tax paid to them remains in the community. She belongs to her, like his children, even if he moved to another city. So, Jung remained all his life by a Basel citizen: although he was born in the town of Kembil (Canton Trapray), but his father was Basel, and he received this citizenship inheritance. He became an honorary citizen of a small town of Cusnakht on the slope of years, and this is a huge honor for the Swiss, a rare exception to the rule. The Swiss belongs first by the community, then Canton (they are 25 in this small country), and only then the Swiss Union. It is clear that there are common problems, whether they are economic, political or ecological. Each adult man is sent annually on 2-3-week military fees.
I had to fulfill this civil duty and Yung - from the ordinary he Doros to the "captain of the stock", if you use the domestic terminology.
Swiss worship their connection with the community, self-governing canton - this is an important part of their lives. They are true traditions, local
dialects and customs that vary greatly from the canton to Canton. This attachment to the past, the tradition involves the knowledge of his genealogical tree for centuries for centuries, it may be known here not only to the descendant of some aristocratic kind (the nobility of the big role in Switzerland never played), but also to any burgher - thorough records contribute to such knowledge both in church and in the civil community register. This traditionalism, a strong connection of the present with the past to some extent reflected in Jung's teachings. Of course, he was and closely in Switzerland - no wonder his main audience for a long time was Anglo-Saxons, - but, being a "citizen of the world," he never turned into a divorced "Ghost" (as he called the inhabitants of huge megacities), Without remembering kinship, devoid of national culture, spiritual success.
Politics often invaded the XX century. In the holy of holy metaphysical thought, literary creativity.
Maintain ideas about the harmony of opposites, yin and yang, light and darkness in the global process and in the soul of everyone is easier, living in the country, which bypass the party and the destruction of the XX century 2 . However, the focus of Jung was not in vain. The question was: where did the world evil come from? The question is not only theological. Wars, dictatorial regimes were also the subject of the close attention of Jung. He wrote from the widest range of topical questions of the day, whether it was about a mass society, colonial policy, "female question" or ideologies, apocalyptic aspirations, etc.
Jung is not only Swiss, he is also German. Yes, the Swiss houses speak a dialect, which differs from the literary German, perhaps more than Ukrainian - from Russian. But at school, university, church, press, literature is present exclusively HochDeutsch, not to mention the natural intimacy of the great German culture. Yes, and the family of UNGOs on its origin to their German, they are relatively recent citizens of the Alpine Republic.
Let's stop for a short on the Young Rooder, it is of interest and well studied by researchers of his creativity 3 . Initial
jungal information refers to the first half of the XVII century: Doctor of Medicine and Doctor of Junction Carl Jung, Rector of the University of Mainz University, is the first noticeable face in this family. True, the archives and church books of Mainz burned in 1688, during the siege of the city by the French troops. Pradad Jung, French doctor Franz Jung (1759-1831), moved from Mainz to Mannheim. During Napoleonic trips, he was led by a field lazaret. His brother, Sigismund Background Jung (1745-1824), was the Bavarian Chancellor and was married to the Schleiermakhman's daughter ("Background" appeared because the Chancellor was produced in the noble rank).
Of all the ancestors of Jung, his grandfather Karl Gustav-senior was his grandfather (1794-1864), who moved to Switzerland. He was accompanied by a legend, as if he was an illegal son Goethe, the reason for this was the undoubted external similarity. It is impossible to prove that, neither to refute this kind of legend: at least a year preceding the birth of Karl Gustav Elder, Goethe was not in Mannheim, where the Yung family lived. Karl Gustav-Jr. considered the legend of "bad taste." Although he immensely admired Goethe from ornamental years, but he believed that the genus of doctors and theologians 4 Jung itself is worthy of respect. Grandfather was a personal wonderful not only by his scientific merit. He studied Natural Sciences and Medicine in Heidelberg, already in 24 years old by Dr. Summa Cum Laude, was a surgeon-practitioner and an associate professor, a teacher of chemistry in Berlin. Here he enters the circle of romantics, it becomes close to the Schlegel brothers, L. Tikom and F. Shleiermacher (under the influence of the latter he switched from Catholicism to Protestantism). Some poetic experiments were published in romantics magazines.
However, in Berlin Karl Gustav-Sr. lived for a long time, because he was actively involved in politics - his ideal was free and united Germany. When his buddy, a student of the theology of Karl Zand, emboligious August Koceber (1819) and followed the repression of the Prussian government against "demagogues", then Jung was arrested, and even with the aggravating circumstance that he found a hammer donated with Zandom for mineralogical work (in Police reports are called exclusively "ax"). A year later, with an excess of his stay behind him without trial and sentence was released - with a ban to live in Prussian possessions. With the political reputation of the revolutionary, the "demagogue" to get a place in any German principality was impossible, and in 1821 Karl Gustav turns out to be in Paris. There is a random meeting with Alexander
background Humbolt, which led to the resettlement in Switzerland.
Political emigrants in the XIX, and in the XX century. Often lived in Switzerland, it suffices to mention Russians - Herzen, Bakunina, Lenin (and later Solzhenitsyn). Few of these emigrants provided some influence on the Swiss life - Calvin is an exception. From German Emigrants scientists K. Fogt and K.G. Jung Sr. were probably the most noticeable figures. Humboldt was looking for a man who could reorganize the medical faculty of the University of Basel, who had fallen in full decline during the years of Napoleonic wars. The tireless activity of Karl Gustav-Sr. made him famous, and his grandson, while studying at the medical faculty almost after half a century after the death of his grandfather, constantly felt the spiritual presence of a famous ancestor. Nonconformism, the ability to unexpectedly for the surrounding actions his grandfather showed all his life 5 But much more curious the fact that this surgeon, an anata and chemist showed considerable interest in psychiatry. In particular, he founded the hospital for low-minded children, stressing the importance of scientific observations and psychological methods for the treatment of mental illnesses. By the way, Father Carl Gustav Jr., Paul Jung (1842-1896) was a pastor serving a psychiatric clinic for a long time. This youngest of the thirteen children of the famous surgeon and Dean was a Protestant priest, not devoid, however, interest in science. Dr. He was not theology, but philology (oriental languages) and, judging by the "memories, dreams, reflections," experienced doubts about the Christian faith, but fled from doubt with a genuine "sacrifice of intellect." The problem of the ratio of knowledge and faith will be central in the lateraches of his son, who will choose the path of knowledge, Gnosis, and not prescribed by the Lutheranism of faith. The first objections arose in his youth. "I remember preparing for confirmation, which my own father held. Catechism was misunderstood. I shifted somehow this little book to find at least something interesting, and my gaze fell to paragraphs about the terrain. It was interested in me, and I was looking forward to waiting for when we reached the lessons to this section. When this long-awaited hour came, my father said: "We will miss this section, I don't understand anything here." So my last hope was buried. Although I was surprised by the honesty of my father, it did not prevent me from me to miss
listening to all the senses about religion " 6 . From the student years, Jung simply did not enter the Protestant churches; This world of depleted, "bare", as he wrote, Christianity was spiritually alien to him. Conflicts with the Father had, however, not at all "Edipovsky" meaning. Later it was not easy for him to adopt Freud's teachings about the Oedipal complex for the reason that the soft and slightly accuracy father, who was "under the shoe" of an authoritarian wife, painful, tormented by doubts, did not cause a zealous rivalry of the Son. It is difficult to say that the son inherited him - except that the ability to languages, especially since the father has been engaged in Latin with him from 5 years. Later, its excellent knowledge helped in working with the colossal number of alchemical treatises of the XV-XVII centuries. British Jung waited later in perfection, French knew, as he was put on the Swiss, but judging by the text of the French letters, somewhat worse 7 .
In one of the letters, written in a deep old age, Jung noticed that he had a complex rather "Maternal" than "fatherly". There is a remark of this kind and in his "memories ...", where the mother is referred to as a forked person, with pronounced parapsychologic abilities inherited from his own mother. Her father, grandfather Jung, Samuel Pricework (1799-1871) was also endowed with peculiar abilities. This doctor of theology, the compiler of exemplary grammar of the Hebrew language (he betrayed all his soul, believing that he was talking about in heaven on this adctor) was a spiritual. If the jokes about the grandfather from the father's side are of the ground, then about the grandfather, the face of the spiritual, the memories remained in connection with his communication with the spirits of the deceased. In his office, for example, he always stood a chair for the Spirit of his first wife, with which he spent though once a week. Jung's mother told her son that in childhood she often had to stand in the office behind the writing of the writer's preaching of the grandfather. She distilled off the spirits that had a bad habit to interfere with work. The later interest of Jung to all sorts of spirits, "double vision", the division of personality - all this was born from the family atmosphere. "Perfume" (POLTERGEIST) often visited this family. Until now, it is stored a steel knife, which unexpectedly with a crash split into a closet on 4 pieces, as if someone cut it right on the blade. The memory of Jung was preserved about how Freud's state-owned Freud was reacted on the phenomenon of Poltergeist (rather skeptical). In a word, the occult interests of Jung arose not by chance.
And the father and mother of Jung came from families in which many generations of the ancestors were engaged in mental labor, and both grandfathers reached noticeable success in their fields. But younger children in huge families
not inherited material well-being. Intelligentsia - if this word is applicable outside of its historical emergence (Russia, Poland) - always lived with its work, only occasionally knocking on the top floors of the social hierarchy. In Protestant countries, many outstanding figures of science and culture were sons of priests - it suffices to recall the philosophers and writers of the end of the XVIII-start H1XV. In his workshop on the work of Nietzsche "so spoke Zarathustra", Jung makes a number of interesting comments on the "anti-Christianity" Nietzsche, which, although in the form of a negative, is still associated with Protestant piety, German "cultural and knowledge." This also applies to Yunga himself. He from youthful years was in conflict with the faith of the fathers, only a riot accepted it other than Nietzsche, forms. In the families of priests common for European culture, the rupture on the line of faith-knowledge acquired a personal character. Unlike Nietzsche Jung did not deny the Christian tradition as a whole, but I was still looking for living deep roots.
So, Karl Gustav Jung was born on July 26, 1875 in the town of Kesville in the canton of Tregau; Six months later, the family moved to Laufen, and in 1879 - in Klein Hyunigen, today the industrial suburb of Basel, and then the Patriarchal Village. Here he walked along with the peasant children to elementary school. The family occupied the old house, who once belonged to the kind of noble Basel patrician (but he belonged to the community, which provided him with his priest). The financial situation of the family was not easy. Since II, Karl Gustav began to study in the Basel gymnasium. It was a difficult time for him. Not so much from the point of view of study - only mathematics caused serious difficulties 8 . First, he fell from the world of the Patriarchal Rustic School with the peasant children to the best Basel gymnasium, where children of local patrician studied. These children with beautiful manners and pocket money, with travel in the winter in the Alps, and in the summer at sea seemed to him at first, almost "creatures from another world": "Then I had to know that we were poor that my father is a poor rural priest And I myself am an even poorer pastoral son with holey shoes and wet socks sitting six hours at school. "
Karl Gustav was an unlocked, closed teenager. He adapted to the external environment with considerable difficulty, preferring to communicate the world of his own thoughts and fantasies. In a word, was a classic
the incident he called "introversion himself. Dreams and then played a huge role in his life. The monstrous, terrible images were in dreams, it happened, as he wrote recalling, "initiation to the kingdom of darkness". At the age of 12, he "learned what neurosis was" - half a year he did not go to school until the effort of the will did not force himself to overcome the seizures of faintness, which arose, as he believed, by virtue of the "escape from reality".
In the dreams of this pore, another motive is important. It was revealed by an image of an elder magic power, which was like his alter ego. In small daily concerns, a closed and timid teenager lived, personality number 1, and in the dreams she stated another hypostatic, personality number 2, which even his name (Philemon). After reading the end of training in the gymnasium, the book "so spoke Zarathustra" F. Nitsche, he was frightened: Nietzsche also had a person number 2 named Zarathustra; She pushed out the identity of the philosopher - hence the madness of Nietzsche (so he believed Jung and subsequently contrary to a well-known medical diagnosis). The fear of similar consequences of the "dreams" contributed to a decisive turn to reality. Yes, and the need forced to turn to the outside world, and not run away from him.
Soon after the completion of studies in the gymnasium, and the arrivals of the university dies his father, having time to overtake the free place to his son at the medical faculty. Then there were few such places, they were provided exclusively to the poor, and poverty and became a reality after the death of the Father. The family moves into a small house in the Bisniken village, climbs into debts to relatives. Yung has to work out in an anatomical theater and laboratory and to study intensively. Already the fact that he finished the medical faculty for 5 years was rare for those times, usually studied for a couple of years longer.
However, he found time to participate in student activities - not so much in entertainment, but in philosophical discussions. Already the topics of the reports made by him in the student society "Zofingia", talking about the circle of his interests - about the boundaries of natural science knowledge, about the occult. To the surprise of his students, he reads in his free time primarily by philosophers, along with the ancient philosophers, is primarily Schopenhauer, Kant, Nietzsche, E. von Hartman. But at the same time, Swedenborg, Jung-Shtilling, Mesmer and other "occultists" are included in the reading range. The beginning of the occult Studium Jung laid his acquaintance with the medium sessions. His cousin, Elena Pricework, unexpectedly showed uncommon medical abilities, spoke to the languages \u200b\u200bof various "spirits". Two years of Jung visits this circle and conducts observations, which will later serve as material for his doctoral dissertation.
In the last semester, it was necessary to hand over psychiatry. Jung was preparing to become a specialist in domestic diseases and patanatomy, and, although he had already listened to the course of psychiatry, she did not cause him any interest.
The psychiatry did not use very popular in the medical world, the doctors knew about her, as a rule, just as little as everyone else. Taking the textbook Kraft Ebuga, Jung read that psychosis was "personality diseases". "My heart was unexpectedly scored. I had to get up and take a deep breath. The excitement was unusual because I, as in an outbreak of enlightenment, it became clear that for me there is no other purpose, except psychiatry. Only two streams of my interests merged in it. Here it was common for spiritual and biological facts an empirical field, which I was looking for everywhere and did not find anywhere. Here the collision of nature and the spirit was a reality " 9 .
After the final exam, Jung allowed himself a "luxury" to go to the theater ("before my finance was not allowed to me such extravagance"). In December 1900, he ranked an assistant in the Zurich clinic Burghaltsley, led by a prominent psychiatrist E. Blailer.
Basel and Zurich had symbolic meaning for Jung. The cultural atmosphere of these cities, as it were, carrying the imprint of the two opposite trends of the European Spirit. Basel - live memory of European culture. At the university, they were not forgotten about Erasomon taught in him and learning Golbein, at the philological faculty there were still professors who knew Nietzsche, on the streets of the city, he met J. Burkhardt, who was the grand-nephew of Young Albert Ori was the nearest friend of Jung. Proceedings of another Basel professor, Bakhofen, about the "maternal law" carried out into the depths of centuries to the hypothetical "matriarchate". Interest, Jung to philosophy and theology caused bewilderment at his buddy-physicians, but metaphysics was still considered in Basel the necessary party of spiritual life. In Zurich, she treated rather to impractical "excesses." Who needs all these dilapidated books knowledge? Science was considered as a useful tool, appreciated its applications, effective use in the industry, construction, medicine. Basel left the roots in the distant past, Zurich rushed to the equally distant future.
Shortly before the rebuilt architect A. Rutley Zurich almost without narrow medieval streets, but with a thick network of tram lines (century ago, it was an innovation!) Was the city of the industry and finance, was aimed at wealth and power. In two these cities, Jung saw the "split" of the European Soul: the new positivist-rational "asphalt civilization" betrays its roots. And this is a legitarious outcome, for the soul of her osetzel in dogmatic theology, which comes a flat empiricism of science. Science and religion entered the contradiction precisely because religion broke away from life experience, and science leads to the fact that "we have become rich in knowledge, but the poor in wisdom," as he will write soon. In the scientific picture of the world, a man became a mechanism among other mechanisms, his life loses any meaning.
It is necessary to find the area where science and religion do not refute each other, but, on the contrary, merge in search of the original sources of all meanings. Everything is rooted in the human soul, and psychology as an experienced science should not only establish facts - it should help the modern man in search of a holistic worldview, meaning of life.
Clinic Burghaltsley, located on the far outskirts of the then Zurich (approximately two hours of walking from the center), was something like a monastery. Blailer demanded from assistants not only the highest professionalism, but also the recoil of almost all free time to treat patients. Daily assistants should have reported on the state of patients, 2-3 times a week were discussed the history of the disease of new patients; Evening bypass completed at 7 pm, and after that, assistants had to write illness stories. The gate of the clinic was closed at 10 pm, the assistants had no keys. One of the requirements of the blailer was the "dry law" - Jung violates it only after 9 years, and even then under the persistent persuasion of Freud (afterwards he will not be denying a glass of wine once a week).
The first six months of Jung spent in the clinic by the rejection. All free time he spends on the 50th-year volume of the magazine Allgemeine Zeitschrift Für Psychiatrie, thereby getting acquainted with publications for half a century from the beginning of modern clinical psychiatry. In autobiography, he exposes the psychiatry of that time the most sharp criticism. In many ways, this criticism is reasonable. To understand the human person, be a healthy or patient, little formulas of natural science, not to mention the grade of psychiatry, which sticks the label of a "syndrome" on the patient. No one recognizes the surgeon in who sent tutorials, but does not know how to operate; Psychiatrists were often limited to the diagnosis, describing the symptoms in science-shaped terms. They did not think about the complex mental disorders, and there were no means of their treatment. But if you take the clinic of Burghaltsley, the time of Blakera, then she gave Jung a lot. Blailer focused young psychiatrists to new treatments, he, if with reservations, received a psychoanalysis subsequently (not applicable, however, to most of his psychotic patients). It was Blailer who drew Jung's attention to the newly published book of Freud "Interpretation of Dreams" - Jung made a report on this book at one of the meetings in Burghaltsley back in 1901
Jung's work in the clinic went in all respects successfully. In 1902, he defends his doctoral dissertation, quickly goes on the hierarchical staircase and in 1905 it occupies the place of the senior doctor - the second, after Blakeler, a place in Burghaltsley. He heads an ambulance where he is engaged in psychotherapeutic practice, manages the laboratory in which psychological tests are developing. At the same time, he receives the title of Privatdo and teaches at the medical faculty of the local university in the autobiography is not mentioned by the fact that in 1902-1903. He was in a six months in France at P. Jean. In February 1903 he married
on Emma Raushenbach, the daughter of the manufacturer. Since 1908, the family is justified in Cusnachte, where Jung will build a large house on the shore of Zurich Lake on its own project - here it will live until death.
FRIDA followers still often repeat the charges, driving back at the beginning of the century from the War Freudist environments: Jung, Like, "Rogue" of his Freud teacher and made his own system from stolen pieces. These charges are just frivis. Jung was very much owed Freud, and in old age he repeated that Freud was the largest person with which he had to meet.
However, by the time of their meeting in 1907, the main ideas of Jung had already formed, he, except for the dissertation ("To the psychology and pathology of the so-called occult phenomena", 1902), released two monographs that had a wide resonance among psychologists and psychiatrists. One of them was devoted to a verbal-associative test, the other - "psychology of Dementia Praecox" (1907), although he was already wrote under the well-known influence of Freud's ideas, and in its clinical material, and on the approach was not a simple repetition of psychoanalytic ideas. Jung's Correspondence with Frey-House shows that at first he with great doubts and reservations agrees only with the individual provisions of Freud, then since 1908 and at about 1911, doubts will be renewed in order to resume with a new force when working on the first doctrinal Jung Book "Transformation and Libido Symbols."
In February 1907, Jung comes to Vienna, talking with Freud thirteen hours without a respite - from this the active activity of Young in the emerging psychoanalytic movement begins. Freud was unusually interested in helping Jung and the Swiss Slave. As he wrote at that time his follower Abraham, without this support, psychoanalysis may be in a ghetto as "Jewish Science"; From Jung's side with his upbringing, his scientific and cultural medium requires considerable courage when he is defended by psychoanalysis. Freud places tremendous hopes to Jung, proclaims it with a "cronprinzer", empowering Jung has to engage in colossal organizational work - he is the president of just the international psychoanalytic association, the editor-in-chief of its magazine - and this is in addition to intense medical, scientific and pedagogical activities. So Freud is not a fastener wrote a jung that "another and better successor and the end of my case I would not want myself" 10 And then called the letters: "Dear friend and heir". The interest of Jung to Freud was clear to Freuda, the thinker, who had made the discovery to the idea of \u200b\u200bpsychology and psychotherapy by that time alone.
But differences in positions on a number of questions are clearly visible and
correspondence in the period 1908-1911, when Jung fully supported Freud. The questions about the etiology of neuroses remain open - he did not accept the sexual theory of Freud and did not accept. Discrepancies concern and ideological issues. For Freud and then Religion was an illusion, almost obsessive neurosis of mankind, whose place should come to the science. Jung answered that "Religion can only be replaced by religion" 11 . Freud called on Jung to take the doctrine of sexuality as "strengthening against the black dirty pits of the occultism," and for Jung, Freudovsky worship before Eros was nothing more than a religion, blind faith.
In the personal relations of these two outstanding scientists, too much depended, however, not at all from scientific or philosophical discrepancies. Psychoanalysis is not just as a totality of scientific knowledge; A doctor must first heal himself, under the course of analysis with the teacher. By the way, it was on the initiative of Jung to prepare psychoanalysts a mandatory (and quite a long) course of "educational analysis" was introduced. But in those years, the technique of psychoanalysis was only developed, "experimental" were analysts themselves, and therefore the effects of the "transfer", emotional conflicts and relationships were stained into the colors of the family drama were imposed on theoretical disputes. Hence the hysterical seizures of Freud's thorough consciousness, who saw in the desire of Jung to independence, something like a hidden desire of the "fatherlybide". No matter how many Jung wrote on her full spiritual sovereignty at that time, and Correspondence with Freud, and a heavy mental crisis, after breaking, they say that the "family" attachment was also from him. The situation became completely intolerable and because of the open ill-wishes to the Yungu of the Vienna Circus of Freud - "courtesy" intrigues appear everywhere where at least some "courtyard" occurs. This environment has subsequently created a myth about Jung's anti-Semitism. It is possible that obvious cooling in relationships occurred "with filing" of this environment of Freud. Theoretical differences became apparent after the release of the second volume of "transformation and symbols of libido", but the tonality of Freud's letters change dramatically not to read the book, but after Jung's trip to the United States. The benevolers, as usual, brought to the attention of Freud precisely those places of lectures, where Jung developed his own ideas, and not fulfilled by Freuda praise psychoanalyz in general.
It should be said that this trip Jung to the United States was preceded by another, together with Freud in September 1909, when both of them became doctors of Honoris Causa and were extremely warmly accepted by the Americans. With this, the history of psychoanalysis in the United States begins, his huge popularity in the country, which Freud called a "big mistake". It should be noted that the UNGianism always found the most students and followers (albeit less than Freudism) in the Anglo-Saxon countries.
What are the theoretical results of this first period of the scientific activity of Young? This period of the time of formation, ripening its own teaching. Already in dissertation, he connects the praised states of consciousness in mediums with unconsciously flowing processes. Not "perfumes", but unconsciously formed other "I", who osned the "I" of the medium (or the prophet, the founder of the sect, poet, a trickle), speak from dark depths. A poorly educated girl, the medium herself would not have invented the system of the universe, which one of the "perfumes" outlined, is a system that many features reminded the idea of \u200b\u200bthe world of Gnostikov - Valentinian. A little later, one of the patients of Burghaltsley in hallucinations observed small-faceted images. They were not clear and the Yunga himself, while after some time it was not opened and translated one ancient text, where the same phallic image is used when the miter is characteristic. It is clear that the patient who worked as a small clerk did not have about mitraisma, and the text was opened a few years later. Jung gradually approaches the central point of his teaching, which he will call the teaching about the archetypes of the collective unconscious: behind the threshold of consciousness lie eternal prames that are manifested in different times in various cultures. They, as it were, are stored in the unconscious and are inherited from generation to generation. The unconscious processes are autonomous, they go to the surface in trance, visions, in the images created by poets and artists. It was Jung that introduced into psychoanalysis a method for holding parallels between dreams, fantasies and religious and mythological symbols (this merit of Freud recognized and after breaking their rights between them).
The concept of "complex" was also introduced into the psychoanalysis of Jung in the course of working on a verbal-associative test. He served as a starting point for a number of projective tests and even created later "Lie Detector". The test usually contain hundreds of words. The subject was supposed to immediately respond to each of them the first to the word for him. The reaction time was noticed by the stopwatch. Then the operation was repeated, and the subject should have reproduced its previous answers. Often, the selection time of the reaction word was lengthened, the tests were answered not in one word, but a whole tirade, was mistaken when reproducing their response, stuttered, shut down, completely leaving. At the same time, they did not felt, for example, the fact that the answer to one word-incentive occupied them several times more time than another.
Jung believed that this kind of mistakes were associated with the fact that the word-stimulus taped one or another "complex" - a bundle of associations painted by one emotional tone. These unconscious affective states charged by mental energy have some kind of core - they could be ousted in an unconscious presentation; But they could form a "little selfish personality", their autonomous ego. If you "touched" this complex (remind the word about ousted), then traces of light emotional disorder appear right up to the registered
physiological reactions. So, the reaction of one of the tests for the words "Knife", "Port" and a number of others was so noticeable that Jung with confidence told the subject after a session that he killed someone in the port. Amazed with such a whole of the psychologist, he said that he was a sailor and indeed in a fight in one of the port Kabakov killed a man with a knife, but for several years already lives in a respectable bureger and does not remember the former sailor life. Depressed memories, however, continued to live in the unconscious. Initially, Jung believed that this test could make a real coup in criminalistics, but later recognized that his use had its borders - the "complex" may not have anything to do with real events, but arose in connection with unconscious fantasies, depressed as evils, installations. For the development of Young theory, this test was important that the experiment was detected by fragmentary "personalities", which in a normal person are in the shadow of his conscious "I", but the schizophrenic with a pronounced personality dissociation, these EGOs are on the fore. And the appearance of the "perfumes" in the consciousness of the medium, and the disintegration of the personality of schizophrenic, and the "obsession with demons" receive their explanation - the entire legion of these. "Demons" already exist in our soul, and our conscious "I" is just one of the elements of the psyche, which has deeper and ancient layers. Subsequently, Jung began to attribute complexes to personal unconscious, while the characteristics of special "personalities" were preserved behind the archetypes of the collective unconscious.
No new theory arises from an empty place, from nothing - Jung had many predecessors, in 1910-1912. It finds the time to read huge literature on mythology, ethnography, religion, astrology and other "secret sciences". The book "Transformation and symbols of libido" was the first attempt to synthesize, a very imperfect 12 But it is already obviously present far from Freudovsky ideas. Freud at that time worked on a "totem and taboo", one of the most important for psychoanalysis of books. For both ontogenesis, phylogenesis repeats, both are carried out with parallels between myths, dreams, children's and primitive thinking. However, if Freud and other psychoanalysts, who wrote about myths (Rank, Abraham), tend to reduce the myths to individual children's fantasies, to the "Pleasure principle", Jung considers the mythology of the expression of universal-human, collective unconscious. The difference from Freuddism is associated as much less interest in child psychology. 13 and with incomparably higher
assessment of fantasy. The fact that for Freud and was an illusion, for Junga turns out to be intuitive. In addition to logical thinkingFocused on the adaptation to the outside world, there is a different type - facing inside "introverted thinking".
The doctrine of two types of thinking by many features is reminiscent of the theory of "philosophy of life" at the time (Jung directly refers to Bergson, who wrote about intelligence and intuition). The influence of the Young's German romanticism and the "philosophy of life", vitalism in biology is no doubt. Schopenhauer and Nietzsche he read another student, a multi-volume study of the romance of the beginning of the XIX century. He studied Schubert in 1910-1911. But the differences associated with the psychological approach of Jung are obvious. So, he often refers to Levi-Brül, who wrote about the primitive thinking as the world of "collective representations (Representations Collectives) and" Mystical Porciphe "(Participation Mistique). But Levi-Brunel approach is determined by the sociologist of the Durkheim school rather, while Jung has mythological primitive thinking belongs not only to a long time - this is a biopsychological constant, the most important dimension of human being. The man of the primitive tribe is only slightly removed from the "Mother Nature", he still does not have a subject-object abyss created by the developed consciousness. In addition to the adaptation to the outside world, it is necessary to maintain harmony with internal, with inherited unconscious determinants of behavior and thinking. The savage retains harmony with the help of myths, magic, rituals: it does not yet know the differentiation of the external and internal, physical and mental, subject and object. The separation of consciousness from the unconscious in mythology is often described as "Falling", but as often in the myths contains another assessment - myths about heroes affecting chonic monsters, they also speak about this break with the mother soil. Even in the Bible, in connection with the fall, it is said "Still as the gods" ("Knowledge of good and evil"). In the primitive society, myths and rituals, initiations helped individual in the adaptation to the inner world. Modern humanity, which made a bet on the conquest of the outside world by the forces of the mind, turned out to be in dangerous separation from life soil. For logical thinking, the focus on the external reality is characterized. Such thinking proceeds in judgment, it verbally requires will, it tires. Education is required, education of such a focus - logical thinking has a tool and make
culture. Associated with it Science, technique, the industry the essence of the instrument of control over reality. In traditional societies, logical thinking was developed much weaker, there was still no need for an enhanced "training" of intelligence. Jung expresses a hypothesis that medieval scholasticism was such a training session for European science of the new time. Unlike antique philosophy, the concepts of which have not yet broken off from classical images of mythology, scholasticism was a purely conceptual game, thereby preparing modern science. Logical thinking extrauterine, i.e. The flow of mental energy is directed primarily to the outside world. Western civilization is an extreme case of extrovertivity: knowledge in it is unambiguously associated with the power, power over nature, power, rational control.
The non-directional intuitive thinking is a stream of images, not concepts. It does not tire us. It is worth relaxing to us, and we are. The thread of logical reflection, moving to the natural imagination game. Such thinking is unproductive to adapt to the outside world, but it is necessary for artistic creativity, mythology, religion, internal harmony. "All those creative forces that modern man puts into science and technique, the man of antiquity devoted to his myths" 14 . In dreams, the control of logical thinking is weakening from a modern person, he again joins the kingdom of mythology. But modern mankind, who committed a predetermined refusal of "prejudice", has only a dozen generations. In the collective unconscious downtown, Praforas who find their expression in the myths. Even if all the religious mythological traditions were destroyed by one blow, then all mythology would have revived in the next generation, since the symbols of religion and mythology were rooted in the psyche of each individual, they inherited by us from thousands of generations. The masses always live myths, only small groups of people can get rid of transitional epochs, and they cool old myths, freeing the place for new; But this "new" in reality is only forgotten old.
We will find these ideas in all subsequent works of Jung. Another important thing - and decisive to break with Freud was the provision on the non-surfactant nature of the libido. Freud connected psychic energy with sexual activation at that time (later they were introduced and "death instinct"). For Jung Libido there is mental energy at all, it only in some neurotic cases acts as sexual attraction. Freud considered mental processes using a physicist model in which hard determinism played a decisive role. For Jung, mental processes are denied by expediency; It can be said that Freud's understanding of causality is a democritical, and UNGOV
- Aristotelian. The psyche is a self-regulating system for Jung, in which there is a constant exchange of energy between its elements. Energy is born from opposites. The fundamental for Jung is the idea of \u200b\u200b"unity", "running to each other" of opposites ("Enantiodromia" of Heraclita, Complexio Oppositorum Nikolai Kuzansky, Yin and Yang chinese philosophy). The separation of any part of the psyche leads to the loss of energy equilibrium. When consciousness leaves against the unconscious, namely, this is happening at a modern person, the unconscious seeks to "compensate" this gap. In unexpected situations, when difficulties arise, with which consciousness cannot cope, the unconscious manifests its compensatory function, the energy of the whole psyche is connected. We only need to be able to "listen", which says the unconscious, primarily in dreams. The pressure of the unconscious, the "invasion" (Invasionen) of its contents into consciousness can lead not only to individual psychozam, but also to collective madness. The lamp of the mind then overlapping the dark waters of the unconscious, various kinds of "leaders" are made by mediums of additional or superhuman forces. Mass movements, the political events of our century Jung explained this kind of "invasions" - the basis for this was his personal experience of confrontation with collective unconscious.
After a break with Freud Jung turns out to be completely longer. He leaves all posts in the psychoanalytic association, leaves the university. Relations with Swiss doctors have been spoiled for a long time (Jung left Burghaltsley back in 1909), he faces a complete misunderstanding in a medical environment, relations rustled with almost all the former friends and acquaintances. The critical period began, which Jung himself called the time of "internal uncertainty, even disorientation." This period lasted about 6 years, until 1918, and its initial stage was extremely painful, almost psychotic. Jung removes all dams from the path of unconscious images, is given to their stream, and they fill consciousness. These images acquired a particularly monstrous nature in the spring and summer of 1914: the whole europe is drowning in the blood, in it floodbing of human bodies, the blood rivers approach the Alps. These fantasies unexpectedly stopped when hallucinations became the reality of the First World War 15 . According to the memoirs of Jung, he did not expect war, believing her impossible, and saw in his visions rather a premonition of the social revolution in some of the European countries. "Breakthrough" of the unconscious in his consciousness, he considered the special case of what was happening with less evidence in the souls of all Europeans - Wars
they are born in the psyche of individuals who are tested with the toys of the forces prevailing goodies conscious intentions. From this personal experience of confrontation with an unconscious and the entire system of Jung's psychotherapy is born: he overcame the closest to the psychotic state himself, now he knew how to treat others. The result of six years of continuous meditation was drawn up at the time (and so far due to their personal nature of unpublished) "Red" book with records and dream drawings, as well as September Sermones ad Mortuos, published by a small circulation - on behalf of Gnostics Vasilida Alexandrian - book , in which they reflected and the vision of the pores comparable to Gnosticism.
For the Russian researcher, Jung is a significant interest, the fact that almost the only friend of Jung at that time was in Switzerland Emily Karlovich Metpener. Today, this name is familiar in the main historians of music in connection with his brother-composer Nikolai Mestener. Only in the memoirs of Andrei White, who was for many years the nearest friend E. Motner, the latter was given to considerable attention. Pre-revolutionary books of Mentera about Goethe and Wagner forgotten, as what exactly, he founded the Musaget Publishing House and Logos magazine. This rubbish German (or "Russian German") was not only a culturerer, but also an outstanding mind. According to the testimony of white, in the early century, Mtterener expressed ideas that later entered the dinner through the works of Spengler and other Western philosophers. I will take the courage to argue that some lines of the novel White "Petersburg" ("Power", etc.) are associated with the influence of Mentera.
According to the testimony of the Son Jung, psychological support from the Metric was of great importance for his father. Mtnier was the only interlocutor who fully understood the ideas of Jung. It is not surprising if you consider his past - the ideas of Russian symbolists, Sofiolo-gov. Kant, Goethe and Nietzsche were the air to which Mtterer breathed in Russia. His close friend was such a philosopher as I.A.Ilin, - antipode of all kinds of mystical polls. The fundamental job of Jung - "Psychological Types" was created in a little bit of daily conversations with Mottonner 16 . According to the memories of Yung's daughter, whenever Metpener appeared, the key was killed in the house. In short, Jung found a subtle, intelligent and not less educated interlocutor, and in the first historic philosophical part of "psychological types" you can find many parallels with what was characteristic of the Russian philosophical culture of the beginning of the century.
Of course, the influence of the netner should not be exaggerated. He could help the Jung in the design of some ideas, but they belonged to the Yunga himself. Mtterener becomes a publisher of Jung's writer, writes prefaces to the translations of his work 17 , publishes on the German book "On the so-called intuition" (1922), in which the philosophical - Cantiansky in spirit is trying to give - the rationale for UNG Psychology. However, already on this work, the differences are visible - in the interpretation of Gnosticism, in the full rejection of any occultism (MTTERER reduces scores with the pre-white anthroposophy). For the research explorer, Jung is a great value of its great article 18 - The last Publication of Mentera - in the volume published to the 60th anniversary, since it is talking about the Personality of Jung, and at that time, which is not familiar with subsequent biographers - Jung's disciples of 30-50s. For them, Jung is already indisputable authority, the "old sage from Cusnach"; The time of searching, contradictions, inner struggle, doubt remained behind.
"Psychological Types" are the first mature work of Jung, in which the synthesis of its psychiatric and psychotherapeutic experience, scientific observations, religious and philosophical, cultural and ethnographic ideas has already been implemented. Previously formulated ideas about extra-prevail and introveus thinking were finalized, a detailed analysis of psychological types and functions is carried out. By that time, the circle of Jung's ideas is already finally formed, in the future the material increment and the deepening of the theory will occur, but the main contours of the latter are already clearly visible.
From the books that had a certain influence on Jung in the period, directly preceding this maturity of thought, it should be noted that the book of the German Thewog R.otto "Sacred" came out in 1917. It holds a phenomenological description of the experience of "numinal", the divine as a majestic, giving the completeness of being, but at the same time terrifying, overwhelming fear and trepidation. But if Otto we are talking about the perception of the supernatural in the spirit of the Judeo-Christian tradition, and even in a specific Lutheran read it, then Jung uses the term "numinal" in a broader sense. Before the transcendent Judeo-Christian God, a person feels that he is only "dust and ashes", "Earth's pen", whereas Yunga numinda is associated with the experience of the harmonious unconscious.
In the books and articles of the 20s, this theory is developing primarily on the basis of psychological and psychiatric observations, first of all
in the fundamental work "Relationship between me and unconscious" (1928); In the future, Jung increasingly attracts materials of alchemy, mythology, various cultures and traditions. In the 20s, he commits travel to Africa and America, meets the life of the local almost primitive tribes; In the 1930s, he departs in India and at Ceylon. Interest in European alchemy awakens when a collision with Chinese: work on the comment on the Taoist Treatise "The Mystery of the Golden Flower", translated by the Oil Richard Wilhelm, led not only to acquaintance with Ancient China. For a long time, Jung could not explain the cause of coincidences between regularly reproducible in dreams, hallucinations, nonsense, fantasies of his patients with images and symbols of late el-linistic religious and philosophical exercises, primarily Gnosticism. The own unconscious Jung, judging by them written on behalf of Vasilida, also spoken symbols resembling Gnostic. In the medieval alchemy, Jung found an intermediate link: the Gnostic thought was suppressed at one time existed in the "Secret Sciences" of the Middle Ages and only in the last centuries was finally disseminated in the unconscious. But it was worth weakening the pressure of Christianity, as gnostic symbolism began to awaken. By the end of Christian Eon (astrologically, the fish) again performed the symbols that were arguing with Christian at the beginning of the era of Christ.
It is clear that the assertions of this kind suggest a kind of "metaphysics", and the philosophy of history. Jung constantly stressed that he empiric, a psychologist and psychotherapist, metaphysical hypotheses does not push and does not decide, keeps the area of \u200b\u200bpossible experienced knowledge. At the same time, he often refers to Kant ("perfectly obsolete, namely, from the time of Immanuel Kant," he wrote in one of the later letters, "is the point of view that in the power of people to approve metaphysical truths"). However, his teaching on archetypes collective unconscious has no empirical character. Of course, images of dreams or hallucinations, mythology or art are the factual foundation of its teachings. But these images can get a completely different theoretical interpretation.
Introducing the concept of collective unconscious, Jung was to clearly separate his concept from Freud's psychoanalysis. What is the case of psychoanalysts, is a personal unconscious, consisting of ousted "complexes". In childhood or adulthood, they were conscious, but were ousted out of it, or it was just forgotten, not overcoming the threshold of the consciousness of the presentation. In any case, they met individual throughout his life, this is part of his mental biography.
before the emergence of consciousness and continues to pursue its own "own" purposes despite the developed consciousness, and sometimes in spite of him. This is the result of a child life leaving through thousands of generations of people in the animal kingdom. Jung compared the collective unconscious with the matrix, the mushroom (mushroom - individual soul), with the underwater part of the mountain or iceberg: the deeper we leave "under the water", the wider the base. Like our body, the psyche is the result of evolution, in it the typical reactions of the organism on the recurring living conditions were captured. Instincts are automatic reactions of this kind, and they can be extremely complex. Under the influence of innate programs, there are not only behavioral acts, but also perception, thinking imagination. The person has both common to all mammals (or even for all living) instincts and specifically human unconscious reactions on the habitat, whether physical phenomena, other people or their own psychophysiological C-destruction. Universal practices, praforms of behavior and thinking Jung calls archetypes. This is a system of installations and reactions that determines human life ("all the more effective, which is unnoticed). Archetypes is the correlates of instincts, together they form the unconscious. This is how two sides of the same medal - a cognitive image and behavioral act. Consciousness sends volitional acts, intuitive comprehension of archetype "descends the trigger" of instinctive action in the appropriate situation "Archetypes of the essence of typical ways of understanding, and everywhere, where we meet uniform and regular renewable ways of understanding, we are dealing with archetypes" 19 . In the archetypes, the experience of those situations were accumulated in which the infinite number of the ancestors of the modern man had to "descend the trigger" of such actions; This is a cognitive structure in which a generic experience is recorded in brief form.
Jung compared archetypes with a crystal axis system. It reforms a crystal in the solution, speaking as a field that distributes particles of the substance. In the psyche, such a "substance" is an external and internal experience, organized according to these congenital forms. Strictly speaking, the archetype itself is not part of consciousness, he is not given in sensual experience. Archetypes in this sense is hypothetical, represent a kind of model that allows you to explain the cash experience. Consciousness includes archa-typical images, already subjected to conscious processing. In the experience of dreams, hallucinations, mystical visions, these images are closest to the archetype itself, since conscious processing is minimal here. It is clear that not every image of a dream or hallucination has an archetypal character - this kind of images are easily found in their niminosis, according to its amazing our psyche of the power, the feeling of forces exceeding us.
In the myths, fairy tales of religions, secret exercises and works of art, confused, perceived as something terrible, alien images turn into symbols that are becoming increasingly perfect in their form and are increasingly common in their own content. Gradually form world religions, which "contain initially secret intimate knowledge and express the secrets of the soul with the help of majestic images. Their temples and scriptures are announced in the image and the word consecrated teachings, combining the religious feeling, contemplation and thought at the same time. 20 . The more beautiful, the same image, the farther it is from individual experience, the greater the danger of becoming a living religion into the infused dogmatic. Once the ancient deities died, and Christianity came to their place, which, however, in his rituals and mysteries inherited a lot from Hellenistic religions. Catholicism was the form that penetrated and organized all aspects of medieval Western European life. Like all other religions, Christianity was then the "magic protective wall" against a terrible vitality melting in the depths of the soul. Such a wall are symbols and dogmas, contributing to the assimilation of the colossal mental energy of archetypical images.
The history of Protestantism Jung called the "chronicle of the assault" of these sacred symbolic walls. Protestants derived church, deprived of her pagan rituals and rituals, undermined the authority of the clergy, saved the parishioners from confession, taking it into the duty to read the Bible and blindly believe. The result is the loss of church life, donerness of dogmas, the development of the historical and philological criticism of the Bible. The characters lost their visual-shaped character, became formulas, completely meaningless for the rapidly developed scientific worldview. In traditional society, symbols growing from the depths of the psyche are projected by the formation of ordered space. In such a world, a person is easy to live, everything stands in its places, has a goal and meaning. And savage, and a person of traditional culture every effect reproduced mythological purposes; He felt real only to the extent that he was involved in divine order, world cosmic cycles. In the Judeo-Christian monotheism, these cycles were broken, world-time became linear, irreversible, but Christianity still overcomed, according to M. Elimad, "Horror of History" 21 Since promised final overcoming the burden, victory over the darkness and chaos, suffering and death itself. In addition, in the medieval Christianity there was a lot of pagan - it was he who announced the war Protestantism.
With the destruction of the walls of the symbols, "a huge amount of energy was more freed and moved along the old canals of inquisitive and acquirement, because of what Europe became the mother of the dragons, which were filled most of the land." The Reformation followed the enlightenment, science, technician, industry began to develop. Symbolic space unfolded on formulas turned out to be an alien person; The "Calculation of the World" led to spiritual devastation, conflicts, wars, absurd political and social ideas and, of course, to the colossal increase in the number of mental illness.
When symbolic walls are no longer, then the energy of archetypes is not absorbed, they invade consciousness in the form of a psychotic image of mystical visions, the political prophecies of the "leaders". It is clear that in its content the latter remains mythological - Jung saw in National Socialism to enter the surface of the German paganism in National Socialism, whereas in the Communist ideology there was an obvious presence of the myth about the "golden age", the children's dreams of paradise on earth. There are other political myths for shifting, we live in the era of collective and individual madness.
It should be said that the estimates of Nazism in the 1930s were unequivocally negative - and in the work published at that time, and in letters, and in the newly published two-volume text of the workshop on the book "So spoke Zarathustra" Nietzsche. The son of Jung in the early 1930s studied in Germany, and, according to his memories, whether he came to Switzerland and talked with the Father on German political life, the evaluation of the national socialist movement was only negative. Germany, as he wrote in 1936, became the "country of spiritual catastrophe".
What is the reason for Jung's charges in the "Feedback Nazis", anti-Semitism, Rasiism, which first appeared in the mid-30s, then they were reanimated immediately after the war and are distributed so far from Freudian and other Marxists. Suppose, the last, bearing in mind the Soviet critics of Jung, simply little: they were to read Jung, it was underwent, they read somewhere and reproduced, alterply with relevant ideological exclamations. With Freudian, the situation is special - there, Donyne Jung, at least in the older generation of Freud's students, remains a "traitor", there were also unprecedented 22 . However, the accusation B.
cooperation with the Nazis and anti-Semitism is quite serious in order not to stop on the facts. As you know, any fact can be interpreted in different ways, detecting certain motifs of the act. It is unlikely that anyone will accuse Freud in the confirmation of Italian fascism on the grounds that he presented his book Mussolini, or to make him responsible for the executions of the Austrian Social Democrats, the suppression of the uprising of which he welcomed. Not paying attention to the many contradictory facts, for the actions of Jung, Freudists find anti-Semitism and racism as one of the main motives. The only basis for this is one statement of Young in Article 1934, where the differences in the psychology of Indoariyev and Jews explained by the difference in the collective unconscious. As a matter of fact, it is that Freud's psychoanalysis is not suitable for understanding such phenomena as National Socialism, which Jung explained the invasion of archetypical images.
The explanation of Nazism "Archetype Wotan", probably, should not be considered successful. The Speaking of Jung's immediately directed against Freudis, but emphasizing differences in the racial collective unconscious in the conditions of persecution of Jews. However, the psychological differences were written about the authors of the Jews, and not only convinced Zionists, but also the same Freud (enough to recall his letter to members of the BNAY Brit Lodge 23 ), and Jung at the same time specifically emphasized that the differences do not mean "inferiority" of the other side. The Chinese also have their own psychology, but no one will declare that the Chinese are "defective." Here Jung was wrong, just those who accused him of racism, raised the noise in the press: "He compares the Jews with Mongolian Hordes!" 24
Jung, fan of ancient Chinese culture, generally prone to exalt traditional societies and oppose their modern civilization, for months who live among the Indians and Negroes, all sorts of statements about the "White Man Mission" seemed disgusting lies. European civilization imposes all its life forms, crashes like an elephant in the dishwasher created by the centuries of religion and tradition. The Western culture was "defective" for him. The comparison of the Jews with the Chinese was explained by the fact that it was about two nations with
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much more ancient than the Germans and other northern Indoarians, a cultivo, which is part of printed in a collective unconscious. This gives well-known advantages - a greater differentiation of consciousness, reflection, but leads to a lack of spontaneity in the work of new cultural forms. The same thing was written by Jung and on Indo-Aryan in its origin by India, comparing yoga with Western "psychotechnics": the antiquity of culture has positive and negative features. In any case, the racism does not have to speak here.
Some illusions in connection with the initial stages of the Nazi movement at Jung were, but here he was by no means alone. Forest assessments were heard from the parties and such magician experiences of British politicians as Lloyd George or Churchill 25 . But then he unequivocally estimated Nazism as mass obsession. After the war, when accusations fell on him, he did not consider it possible for himself to lead a newsprint. How to argue with the Weltwoche newspaper, he wrote to the Russian philosopher B.P. Vyshslaslavetsev, where these accusations appeared if she glorified the Nazi regime for 10 years in a row, it was kept for German money, reached this lowness, as an excuse for the murder of the Austrian Chancellor of Dolfus, and immediately after Wars, with the same main editor, accuses him in anti-Semitism, opposes Thomas Mann? The Swiss government in fear of German aggression practically did not miss political refugees or Jews from Germany, Swiss banks received gold ingots made of dental crowns of hundreds of thousands of killed in concentration camps and mediated in transactions between American and German firms all these years 26 . With these people, the public debate was simply meaningless. A response had to students of Jung - Jews. In the 1930s, when every emigrant was required not just secretly move the border, but also to enlist the recommendations, to get a job to entrenched in Switzerland, Jung had great help to a whole number of psychoanalysts-Jews. Some of them - I.Kaykobi, A.Yaffe and others became its closest students. It is not surprisingly that they are more often responsible for the charges of Freudists - it is them, and not authoritative Jewish rabbis and religious figures 27 .
It is the solar dislike for a jungle of Freud's followers for all these accusations. What was the case, if you drop biased statements about anti-Semitism, "Cooperation with the Nazi regime"? With the arrival of the authorities, they began to clear all the organizations from the "racial alien" elements. German psychotherapists persuaded Jung to become the head of the international psychotherapeutic society, which included the German psychotherapeutic society led by a cousin Goring 28 . Jung went on it, according to his confession, to save all that could still be saved in German psychotherapy. There was a choice in front of him: either stay aside with "clean hands", or help with his colleagues. He chose the latter. It should be said that this society included English, Dutch, Scandinavian psychoanalysts, with the same Goering considered it possible to maintain business connections The closest companion of Freud and his future "official" biographer E.Jons. Several times he intended to leave this post, but he persuaded not only German, but also English and Dutch psychoanalysts. When he left his post, the presidential post took English psychotherapist (and Jung's books immediately found themselves in the "black list" from the Nazis).
Cooperation with the criminal regime is a very serious accusation. His, if not to take obvious cases (let's say, Gentile was Minister for Mussolini), should be carefully justified. Disputes around "Hydegger's case" 29 Show that the prosecutors often resort to obvious overgrowths. When it comes to the "presidency" of Jung - this is obvious. Before such prosecutors, the question should be put in: if in some country a criminal regime ruins, should scientists, writers, cultural workers interrupt all connections with the living and working in this country with colleagues? How many "accomplices of Stalinism" can be found among Western cultural figures, and not necessarily Marxists? In the case of the Nazi regime, the selectivity of V. Heisenberg, who worked on an atomic bomb for Hitler's Germany, is somehow accompanied by the party, but immediately after the war in a "party" accused even Gesse, because his books went out in Germany. The fact that Jung turned out to be the object of the propaganda campaign cannot be called an accident - with him just a completely different scores.
In the works of the 20s and 30s, Jung appealed to the extremely wide range of problems of psychotherapy, psychology, cultural studies, religious studies. He goes around the world, lectures in the Zurich Higher Technical School lectures, conducts seminars for a small group of followers, based in 1935 by the Swiss Society of Practical Psychology, receives honorary titles in Harvard and Oxford. But the main area of \u200b\u200bhis activity remained medical practice, and the teaching on the archetypes of the collective unconscious was formed as a result of the experience of treating patients. Of course, a significant role was played by self-analysis, a collision with its own unconscious. Freud's psychoanalysis also carries traces of the self-analysis carried out by Freud in 1895-1896. Yunga has this "confrontation with unconscious occupied for about 6 years. Based on this immersion and exit, psychotherapeutic theory, method and technique were developed. The central concept of his psychotherapy is "an individual". It is used by Jung in a different meaning than in medieval theology. We are talking about movement from fragmentation to the integrity of the soul, about the transition from "I", the center of consciousness, to the "self" as the center of the entire mental system. Such a movement begins, as a rule, in the second half of life. Among Jung's disciples have no named spell-written words: "Natural conclusion of life is not senile dementia, but wisdom." He considered decent regrettricity of old men, which became so characteristic of Western culture. It is just as unnatural as the elder fatigue of young people. From the moment of maturity and about 35-40 years old orientation on the outside world. career, power, family, the situation is quite natural. But in this turning point, questions arise about the meaning of all this activity, religious and philosophical reflections on, life and death. Most of the Jung's patients belonged to this age group, and neurotic symptoms very often had their own reason for unresolved conflicts of ideological or moral order. It is clear that Jung, dealing with easier cases, when there was no need for a relatively long analysis 30 , not "paled from guns on sparrows." But where it was necessary, "regression" was carried out with the help of a doctor, i.e. Immersion in the depths of the unconscious, then, after it, the "Progression", movement to the outside world, the best adaptation to it could be re-implemented.
Often neurosis arises precisely because it spontaneously began the process of an individual, the unconscious, "compensating" one-sidedness of consciousness began. The natural purpose of the mental system is to move from "I" to the center, to the "self", symbolized in dreams, then the circle (mandala), then a cross, then a child, etc. Images.
But first neurotic faces other archetypes. "Amplification", the expansion of consciousness, passes through a number of stages 31 .
Jung himself in the last decades of his life has become a "wise old man from Kysnakhta." After a trip to India in 1938, he had a long time, and in 1944, after a feet of his legs, a hard heart attack happened. Jung visited at this time the vision time began in those moments when he was close to death. His soul, coming out of the body, stranged in world space, he saw the globe from the space, and then found himself on an asteroid. Having passed on the narrow entrance inside the heavenly body, he found himself in the temple, but here he was the image in which the features of his attending physician merged with the features of Bazilev Zhezz from the island of Kos, where he was a temple of Asclepia - Yunga was given an indication to return back to Earth. True, three more weeks he could not come to his senses - the world seemed after the tested by some dungeon. And other visions of such an intensity visited him, which seemed true reality. The past, present and future merged here, other laws reigned here. These vision not only finally convinced him to the immortality of the soul, but also served as an impetus for late works that had predominantly religious philosophical character.
Jung's active activity continued until 1955, until his wife's death shook his death. During these years, UNGIANCE is issued as a movement. Earlier, Jung opposed this in every way, fearing that his ideas would be some kind of dogma for the "faithful" sect, as it had previously happened in Freudisme. He extremely reluctantly went to the creation of the Institute K. G. Jung, but the disciples managed to persuade him. He himself did not take any participation in the work of the Institute, confesting all the cases to the first Rector of the Institute of K.Mayer and the Council (cocatorium). The only thing that insisted students is the mandatory participation of one of the members of the Jung family in Quratorum. At first he was a wife, Emma Jung, then daughter (now his daughter, Helen Hurn-Jung). Jung's concerns to a certain extent came true: the Institute gradually lost the features of the club, in which interested researchers were gathered for discussions. Apparently, such a development was inevitable - the flow of those who want to receive training all increased, primarily from the United States and England. In England, in those years, Journal of Analytical Psychology began to learn, Paul and Mary Melon, who personally knew Jung, founded the "Bollingen Foundation" - this Fund was funded by the publication of the Complete Work of Jung on english language. Jung's interest in Gnosticism served good service to researchers of this late Neanantic Teaching. One of the codes open in Nag-Hammadi disappeared somewhere in Cairo. The wanted list launched a few months ago K.Mayer in Brussels, where the code was discovered in the train station. One of the rich and influential Jung patients managed to buy it and pass
institute. The ancient document called "Code of Jung" was transferred to the antique scientists and published in 1955.
Jung completes their research on alchemy in those years, but it is increasingly attracting the problems of theology, as well as parapsychology. The Gnostic Theology of Jung finds its expression in the book "Answer Iowa", where the traces of the evolution of the Euuleo-Christian God bearing - this initially angry and standing "on the other side of good and evil" God gradually in the dialogue with a person and through it passes to consciousness and kindness. The movement begins with Nova's question. "Can a person justify before God?" - And ends in the internalism of God, the birth of Jesus Christ. God becomes a carrier of mercy, justice, love, whereas his dark, an angry face departs in the unconscious. But this side of the HP deity disappeared: the right hand of God is Christ, the left - Lucifer, Antichrist. Interestingly, from Russian religious thinkers who interpreted about the girlfriend and human library at the beginning of the century, Jung was a sign only with Merezhkovsky 32 ; Some ideas of him through K. Jeni entered earlier in the tetrallogium T.manna "Joseph and his brothers." From all theologians, even the most unorthodox, Jung is distinguished, of course, the doctrine of the unconsciousness of the Divine, and underscores the dark, terrible for his person. Jung's prophecies about the "Day of the Girl of the Lord", the kingdom of Antichrist, the further transition from the Christian zone (fish) to another zone. Standing under the sign of Aquarius, of course, far from the unorthodoxology. In the Correspondence Jung 50s, the theological issues occupies the most important place.
Interest in parapsychology, astrology, alchemy arose at Jung still at the very beginning of his activities. From confidence in the existence of "spirits", he moved to the explanation of occult phenomena with the help of the theory of collective unconscious: "perfume" became "projected unconscious autonomous complexes." In the work of the 40-50s, important amendments are made in the work, since Jung is now convinced of a "transfsychic reality", in which the laws of provinces, spatial determinants lose their flavacy. Together with the famous physicist Pauli Jung publishes the book "Explanation of Nature and Psyche". In it, firstly, the idea is that archetypal images play a significant role in the tremendies of naturalists. Jung and previously carried out the idea that Platonovsky, and then the Cartesian ideas essence the expression of archetypes. In other words, internal images are projected by thinkers to the external
the world, and the order, which is found in space, is the manifestation of the inner order. Cantian a priori categories, and then the concepts of modern natural science lost the plastic symbolism of Platonic ideas. But they still lead their origin from archetypes.
Secondly, Jung gives in this book a description of the effect of "synchronization". These are "akuzal semantic relationships" when an event in the domestic, the mental world corresponds to an event in external. This kind of phenomenon has repeatedly been observed himself; In addition, it is the "synchronous" phenomena that are described in the ancient Chinese "Book of Changes", the researchers of parapsychology are faced with them. Most often, such phenomena are found when the collective unconscious is connected. Pararansichological phenomena especially often make themselves felt in critical situations when consciousness cannot cope with them and "turns on" the compensatory function of the unconscious. In this regard, amendments were made to the theory of collective unconscious, having a general philosophical character. Archetypes have a "psychoid" character, i.e. And not a purely mental and not only physical. Therefore, the physical effects produced by archetypes are possible. In the archetypes, the opposite of matter and consciousness loses its significance - the speech here comes on the archetypes, and not about archetypical images as mental facts. A number of parapsychological dishes - Sentiment Du Deja Vu, clairvoyance, telepathy, telecosenezis are interpreted by Jung as synchronized phenomena, which go beyond causal relationships, violating (as. For example, clairvoyance), physical laws known to us. Synchronism is determined by Jung as "Temporary coincidence of two or more negotiating friends with a friend of bound events endowed with the same or similar semantic content" 33 . Temporary coincidence is not astronomical simultaneity: temporary differences are largely subjective; In the case of a foreseeless future, a temporary distance between two events may be calculated for years. There were other cases when, for example, two English teachers in 1901 in the Versailles Park fell into hallucinatory state and became as if witnesses of the events of the French revolution. Another example of synchronism Jung led from its own psychotherapeutic experience. One patient with excitement told about an unusually bright dream with a gold beetle, and at this very moment Golden beetle sat on the window glass. Each of these events - the dream and movement of the beetle - their own causality, and the connection of the two these rows is not causal, but meaningful. Life, believed Jung, much more difficult than all of our theories, besides so volatile. Believe in the last word of science, which will come true tomorrow, is nothing more than prejudice. In the later works of Jung there is a lot of statements about limitations, and sometimes about the insignificance of scientific knowledge. Last
truths are expressing only symbolically, the quantitative methods of science will not help here. Worse, science, "favorite tool of Satan", led together with the technique and industrial civilization to the monstrous destruction of the inner world of people.
Estimates of this civilization in the late works of Jung are rather pessimistic. In the work "Present and Future" (1957) he directly writes about the threat of an individual from modern society. It is not terrible in itself a communist threat. Although in Western society there are subversive minorities who are familiar with the sake of propaganda of their destruction, they do not have a chance, while they have the rationality of the spiritually stable layer of the population. According to the optimistic assessment, it is about 60% of the population. But this stability is very relative. "It is worth the temperature of affects to exceed the critical face, and the forces of the mind refuse, and the slogans and chimeric dreams, a kind of collective obsession, which is rapidly developing into a mental epidemic. At this time, those elements of the population, which, with the domination of the mind, they poured asocial and hardly tolerant existence " 34 . Such people are not at all rare curiosities outside of prisons and crazy houses. According to Jung's assessment, each explicitly mentally ill (which in all developed countries has approximately 1% of the population) accounts for 10 people with latent psychosis. Before the attack of madness, they most often do not reach, but with external decency they are not quite normal. They are dangerous by the fact that the spiritual state of these people corresponds to the state of the group, obsessed with political or religious passions, prejudice or fantastic dreams. It is worth a society to get into the crisis band, it is worth the mass to come to excitement, and it turns out that such individuals are best adapted - in such a situation they feel "like at home." Their chimeric ideas, their fanatical interlocks here find their soil. There is a mental infection of the others - after all, they are in the unconscious, they will dormant the same strength, madmen are just somewhat closer to this flame. It is worth wearing the forces of the legal state, and this mental epidemic leads to a social explosion, and then to the worst tyranny.
The experience of our century largely confirms these observations of Jung - in all social moves, whatever coloring them, the participation of people with obvious psychopathological deviations that are other than the "leaders" of a national or county scale. Such a move of events contributes to the mass society, depriving all individuality, social mechanics of the state, turning the church to one of the management and control tools. In Western society, people became "slaves and victims of those cars that won for them
space and time" 35 They are threatened by them by military equipment; They are alienated from meaningful labor and spiritual tradition, became a vintica of a huge car. A massive man is irresponsible, he does not even understand what he must be with his relative welfare, and puts his fantastic dreams in the first place, which gradually pave the path of tyranny and spiritual slavery. In a word, at the prospects of Western civilization, Jung looks far from optimistic. It is noticeable and for the last years scattered in his works and letters of the last years, and even apocalyptic remarks is nearing "Anger Day", which neither sinner, nor the righteous. According to its political views, Jung was quite conservative, it was unfair not only to Social Democracy, but also to the version of the "society of universal, prosperity", which gradually began to form in the United States and European countries in the 50s. With all charges in irrationalism and spiritualism, he was a supporter of the political rationality of the XIX century. Modern social sciences seemed to him with new tools of the social mechanics, which the mastering bureaucracy takes place for its own purposes, launching the path of tyranny. However, as he confessed himself in one of the letters (the Russian philosopher-emigrant B. P. Vyshyshevtsev), modern sociology was practically unknown. He looked at social processes as a doctor who reads the symptoms of the disease on individual signs, as a religious thinker trying to comprehend the Divine Will. Astrology was played a certain role in his reflections on the fate of Western civilization: Christian Eon, standing under the sign of the fish, comes to his end.
Jung continued to work in deep old age. At eighty, he managed to finish the book on Alchemy, over which he worked more than thirty years. The insistence of students led to the fact that he began to write his autobiography, but then threw and began to just remember loud, and his secretary A. Jaffe was in the head of the book. Last book - "Man and his symbols", in which Jung belongs to the big first section (the rest are written by students), he wrote when he was almost 85 years old. After a long illness, he died in Kysnakht on June 6, 1961
Speaking about the influence of Jung's ideas, one could make a long list of writers, artists, directories, historians of religion, mythology, art. However, with complete right to be called themselves with UNGians primarily psychotherapists who have prepared in one of the educational institutions of the International Association of Analytical Psychology. The central is the Institute of K.G. Jung in His Motherland, in Kusnachn, where about 400 students from different countries are jumping at a time. Similar training centers are also outside Switzerland: there are two in Italy
there are about a dozen of such a decade in the USA. They are accepted by persons having higher education and considerable funds (training is quite expensive), but physicians and psychologists dominate among them, since only owners of the relevant diplomas may be dominated among them and in most European countries.
Although, by its number, the Jungian Association is noticeably inferior to Freudian, the Association of Analytical Psychology includes thousands of members, has foundations, centers, magazines, publishers. Sophisticated Jung's disciples with famous fierce talk about the "spirit of commerce" or "Americanization" of analytical psychology, remembering those times when they were going to equally narrow circle of dedicated to Jung, and the doctrine itself was not mixed with a considerable number of ideas and methods that are not directly related to Labors of the founder.
Indeed, in modern analytical psychology, problems that Jung did not pay significant attention are being developed. As an example, the "Children's Analysis" (Kinderanalyse), originally developed by A. Freud and M. Kleyin, but not the Jung, who considered the difficulties of children with the mental problems of their parents. To date, half of the students of the Institute K. G. Yungi are trained at the Kinderanalyse department. Another example is a huge feminist literature created by Jung's sequences: with all his interest in the female soul 36 He was not a supporter of feminism. Of course, you can regret the departed "heroic" era of analytical psychology, but the expansion of scientific topics speaks of the development of theory and practice, while the transformation of a small mug into a solid social institution with all associated shortcomings (there is also its "UNGIAN bureaucracy"!) Specifies the viability This direction of psychology and psychotherapy.
With most of their first followers of the beginning of the century, Jung, without special regrets, broke up during the First World War. Of these, only Tony Wolf didn't have a loyalty to the teacher in a difficult time for him, but also had some influence on the development of "integrated psychology" (as initially analytical psychology was called). In the 20s and 30th years, Jung acquires a considerable number of students, among which there were many Anglo-Saxons. Since then, not only Zurich, but also London becomes one of the most important centers of UNGIAN. The first group of researchers and practicing doctors, which organizes (contrary to the consideration of Jung) Association and Institute KG Jung. So his associates like M.-L. von Franz, I. Jacobi, K. Mayer,
J. L. Henderson, E. Neumann, A. Jaffe, owns a significant number of works on issues of clinical psychology and mythology, history of art, literature, religion. Some writers, such as L. van der Post, were included in the narrow range of nearest employees.
Following this, the first generation of UNGians came those who studied no longer at the very founder, but passed a preparation in the existing educational institutions. For these at least two generations, not only the expansion of the subject is characterized, but also the complete absence of "polemical, zador".
The institutionalized teaching is no longer needed to defend and substantiate his right to exist, the Unguians calmly coexist with Freudists in some German psychoanalytic institutions, they use both these diverse sciences about a person and psychotherapeutic methods of other schools. Unlike orthodox psychoanalysis, Yunganism did not know the "excuses", although the disputes and conflicts happened. This liberal spirit expressed well one of the most productive British Jungians, A. Storr: "I received preparation and general psychiatry and as an analyst at Jung's school; Therefore, I come to psychotherapy in terms of preparation me. But I am not so doctrineer to imagine, as if my point of view is the only possible. I know perfectly well what my colleagues, such as Freud and Klein followers, get results with their patients who are not better and no worse than my own " 37 . Among the readers and admirers of Young, there is a considerable number of astrology lovers, alchemy and other "secret sciences", but they are not so many among psychotherapists who are generally questioned by the religious insight and prophecies of the Matra.
To date, several currents have emerged, which one of the authors published in this book, E. SEMYELS, called "postyangian-ski". Although this term does not like me frankly - all the current "post-" (from post-industrial society to postmodernism) was created by the "-isoms" lovers who do not think that after their theories will be, - but speaking of Of the current analytical psychology, it is impossible to be limited to the works of its founder.
This book with a lot of getting comes to the Russian reader: she was conceived, and was mainly prepared five years ago, when there were only a few Jung's translated articles. I still did not have time to get out, because, in addition to "Jung's not published earlier work (and a small number of letters), it includes the works of representatives of modern analytical psychology. Analytical psychology is developing by numerous members of the scientific community, which is quite open to combine the fundamental ideas of Jung With theoretical developments and methods of other schools.
==40
Having done the "paradigm" of the theory and practice of thousands of followers, the teaching of Jung, perhaps not only a lot of things gained, but something has lost something - the prose of inductive conclusions, students of the Institute KG Jung often write boring and banal Thesis, seeking only to get a lined diploma. But this is the fate of each scientific school that has been simultaneously a special institution and intellectual tradition. Only so large ideas are preserved, and the role that Jung's teaching continues to play in world culture, is largely determined by the daily activities of new generations of its followers.
A. Rutkevich
Karl Gustav Jung
Articles of different years
Those who did not study psychology, it often seems that chaos reigns in psychology and all the classics of psychology are challenging each other. Often you have to hear nonsense - they say, in psychology as many opposite points of view that no one should take seriously.
It's not like that at all. With all the variety of approaches, psychology is built by psychologists together and every direction contributes to this its own contribution.
If you are far from psychology, but you are interested in and you are afraid to get confused in her wilds, a simplified scheme can help you.
In psychology there are four conditional directions:
1. Beheviorism
2. Psychoanalysis
3. Gestalt psychology
4. Humanistic psychology
All directions are not denying, but complement each other.
Beheviorism is considering a person's identity as a set of habits.
A man like a dog Pavlova (the founder of directions) gets used to responding and acting in a certain way. His habits are associated with his past experience, and new experience arises in connection with his habits.
When you read that we need to gradually, gradually move yourself, develop useful habits and abandon the harmful, you, one way or another, concerning behavior methods, which are based on learning.
Do other areas of psychology deny the learning? Of course not. They just reveal some difficulties that arise on this path.
For example, psychoanalysis draws attention to that not everyone in his behavior is able to realize and even just notice. Not everything in man is rationally and practical, since its deposit sphere is ruled by an unconscious, which is formed almost without the participation of his consciousness.
Psychoanalysis is considering personality as a set of psychozashist.
It does not argue with behavioralism that a person is and the set of habits, too, but believes that the main key to character is in psychiatrics.
In the unconscious, there are dispensed desires and encrypted fears, from which they just do not dismiss. Therefore, psychoanalysis considers it its task not so much behavior as unconscious motives, but behavior considers as a consequence.
Gestalt psychology does not object to the main provisions of behaviorism, nor against the main ideas of psychoanalysis.
However, if psychoanalysts and behaviorists make focus on the analysis of individual details, gestaltists are engaged in synthesis. They believe that dismembering mental phenomena means to miss the main essence.
A person from the point of view of gestalt psychology is a part of a holistic living system.
The behavior of the person depends on the context of the circumstances. The person affects the field.
If behaviorists and psychoanalystics consider a person, mainly as a relatively closed system, gestaltists make the emphasis on the fact that the person is constantly influenced and the effects of changeable forces, from the inside and outside. A person exists in the field and the field changes is changing and its condition, behavior.
As you can see, behaviorists, psychoanalysts, and Gestaltists with joint efforts draw a complex picture of mental life, using their own tools and specifying those moments that others missed.
The very same psychology-humanists do the same (division conditionally, some of the classics can be attributed simultaneously to different areas, which is logical).
Studying the works of colleagues, they drew attention to the fact that their predecessors misses important. Behaeviorists, mainly analyze the habits and learning, psychoanalysts - psychiatrics and children's injuries, gestaltists - fields, energy and figures, but about the desire of a person to self-realization, others say a little.
A person from the point of view of humanists is a unique subject of will.
The humanists started talking about proactivity. This does not mean that a person does not need to be studied as a result of habits, psych protection and field forces, but it is worth considering solely as a free creature. It would be a big lie, a person is not completely free, it depends on the many factors that affect it. But one of these factors is his own will, his proactiveness, his desire for self-realization.
Note, none of the directions should be missing if you want to have adequate knowledge about psychology. All directions as part of the house are based on one another and together build this house.
There will still many new directions and they will all continue to clarify our understanding of human nature.
W. James "Psychology" (1892)
Z. Freud "Introduction to Psychoanalysis" (1916)
A. Adler "Practice and theory of Individual Psychology" (1920)
E. Bern "Introduction to psychiatry and psychoanalysis for the uninitiated" (1947)
A. Masau "Motivation and Personality" (1954)
Olport "Formation of the Personality" (1955)
R. Mei "Love and Will" (1967)
A. Lowen "Depression and Body" (1973)
What are you reading in psychology? Everything is not necessary to list, which was especially impressed, remembered?
People who had never had a psychology deal with psychology, chaos reigns in this science, because many classics constantly challenged each other theory and continue to do it. In fact, even with a certain number of diverse approaches, psychology develops with the help of joint work of specialists, and classical representatives managed to supplement each direction by their own deposits.
Many authors of psychology books allow in a simple form to gain accessible explanations of complex concepts. Experts competently present people information about the peculiarities of human nature, which, as is well known, is very contradictory and unpredictable. Classics are considered the first psychologists who managed to decompose many problems on the shelves and describe the methods of solving them.
Most specialists of the indicated plan make it possible to understand such concepts as a person, discover special motivational ways, familiarize themselves with the psychopathology of everyday life and so on. Moreover, there are special books on psychology, in which the classics describe the features of the development of children, the basics of a happy marriage and are presented with useful lessons that contribute to the positive perception of life.
Why are some writers are considered geniuses in the world of classical psychology? Because they managed to make something extraordinary and supplement the science of innovative discoveries for a certain time. The results of such people have formed the basis for the formation of the scientific direction of psychology and are not doubtful. Of course, today new shines appear, which look at the development of science from another point of view, but the classics allowed to lay a powerful foundation of psychology.
Many people today increasingly discover the books of the above directions. The time has already passed when such literature was biased and without much confidence. Today, everyone itself decides, to which advice of specialists to listen, and what no, and yes and helpful information Never exfoliate.
Increased popularity of such literature contributed to the fact that now there is no need to save funds for expensive printed books, because they can be downloaded for free and without registration on our website, choosing among the most famous EPUB, FB2, PDF, RTF and TXT formats. The portal also allows you to read the online work that is interested in, without having to upload a file to the device.
