كارل يونغ
يرى يونغ أنّ تحت اللاوعي الشخصي لاوعيًا جمعيًا يشترك فيه جميع البشر، تُشكّل أنماطه الأولية – الظل والأنيما والأنيموس والذات – الأحلام والأساطير والأديان؛ وتأتي الكلية النفسية عبر التفرّد، وهو حوار يستمر مدى الحياة يدمج فيه الوعي هذه الصور.
التموضع
طبيب نفسي سويسري ومؤسس علم النفس التحليلي، أقرب معاوني فرويد ثم ناقده: افترض تحت اللاوعي الشخصي لاوعيًا جمعيًا من أنماط موروثة هي الأنماط الأولية (archetypes)، ورأى غاية النمو في التفرّد، أي دمج الواعي واللاواعي في ذات متكاملة.
الأفكار الرئيسة
- اللاوعي الجمعي والأنماط الأولية
- التفرّد والذات
- الانطواء والانبساط
- العُقَد واختبار التداعي
التأثير
تأثّر بـ 3
لاوتزه
تأثّر بـ
In Psychological Types (1921) Jung read the Tao of the Daodejing as the “uniting symbol” of Chinese philosophy – a middle way between the opposites that cannot be reached by willing (wu wei). C. G. Jung, Psychologische Typen (1921), ch. V, “The Uniting Symbol in Chinese Philosophy” (Collected Works 6)
التوثيق: مسودة بالذكاء الاصطناعي
لاوتزه › شخصية أسطورية
باتانجالي
تأثّر بـ
In his ETH lectures of 1938–40 Jung commented on Patanjali’s Yoga Sutra as a model of meditation and compared it with his own method of active imagination. C. G. Jung, Psychology of Yoga and Meditation: Lectures Delivered at ETH Zurich, vol. 6, 1938–1940 (ed. M. Liebscher, 2021)
التوثيق: مسودة بالذكاء الاصطناعي
باتانجالي › نحو 325–400
فريدريك نيتشه
تأثّر بـ
Jung read Nietzsche’s Apollonian and Dionysian as psychological types (Psychologische Typen, 1921) and interpreted Zarathustra as an expression of the unconscious in a Zurich seminar (1934–39). C. G. Jung, Psychologische Typen (1921); Nietzsche’s Zarathustra: Notes of the Seminar Given in 1934–1939, ed. J. L. Jarrett (1988)
التوثيق: مسجّل أيضًا في InPhO · InPhO
فريدريك نيتشه › 1844–1900
أثّر في 2
غاستون باشلار
أثّر في ✓
Bachelard drew on Jung’s archetypes for his psychoanalysis of the elements (La Psychanalyse du feu, 1938) and took over animus and anima (La Poétique de la rêverie, 1960). G. Bachelard, La Psychanalyse du feu (1938); La Poétique de la rêverie (1960); J.-J. Wunenburger, “La psychanalyse sexuée du feu, entre Freud et Jung” (2007)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
غاستون باشلار › 1884–1962
فاين ديلوريا الابن
أثّر في
Deloria studied Jung for decades; his last book, published posthumously, compares Jung’s psychology of dreams, visions and the “primitive” with Sioux traditions, noting affinities as well as limits. V. Deloria Jr., C. G. Jung and the Sioux Traditions: Dreams, Visions, Nature, and the Primitive (ed. P. J. Deloria and J. S. Bernstein, 2009)
التوثيق: مسودة بالذكاء الاصطناعي
فاين ديلوريا الابن › 1933–2005
النقد
انتقده 4
مارتن بوبر
انتقده
Buber held that Jung oversteps psychology by treating God as a psychic content and replaces faith with a gnosis of the self (Merkur, 1952; Eclipse of God). M. Buber, “Religion und modernes Denken”, Merkur 6 (Feb. 1952); Eclipse of God (1952); C. G. Jung’s reply and Buber’s rejoinder, Merkur 6 (May 1952)
التوثيق: مسودة بالذكاء الاصطناعي
مارتن بوبر › 1878–1965
إريك فروم
انتقده
Fromm objected that Jung reduces religion to a psychological phenomenon while elevating the unconscious to a religious one (Psychoanalysis and Religion, 1950, ch. 2). E. Fromm, Psychoanalysis and Religion (1950), ch. II “Freud and Jung”
التوثيق: مسودة بالذكاء الاصطناعي
إريك فروم › 1900–1980
كلود ليفي ستروس
انتقده
Lévi-Strauss rejected Jung’s view that archetypes carry fixed meanings, likening it to the old error that sounds have inherent meanings (‘The Structural Study of Myth’, 1955). C. Lévi-Strauss, “The Structural Study of Myth”, Journal of American Folklore 68 (1955); Anthropologie structurale (1958), ch. 11
التوثيق: مسودة بالذكاء الاصطناعي
كلود ليفي ستروس › 1908–2009
فرانتس فانون
انتقده
In Black Skin, White Masks (ch. 6) Fanon rejected Jung’s collective unconscious as an inherited structure: it is cultural and acquired – the prejudices, myths and collective attitudes of a group – which is how the European unconscious came to link blackness with evil. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”
التوثيق: مسودة بالذكاء الاصطناعي
فرانتس فانون › 1925–1961
ينتقد 1
سيغموند فرويد تأثّر بـ
تأثّر بـ
Jung applied Freud’s theory of repression to psychosis (Über die Psychologie der Dementia praecox, 1907) and in 1910 became first president of the International Psychoanalytical Association. C. G. Jung, Über die Psychologie der Dementia praecox (1907); W. McGuire (ed.), The Freud/Jung Letters (1974)
التوثيق: مسودة بالذكاء الاصطناعي
انتقد
Jung rejected Freud’s view of libido as essentially sexual, reading it as general psychic energy – a difference that led to their break (Wandlungen und Symbole der Libido). C. G. Jung, Wandlungen und Symbole der Libido (1911–12); The Freud/Jung Letters, ed. W. McGuire, 1974
التوثيق: مسودة بالذكاء الاصطناعي
سيغموند فرويد › 1856–1939
الأعمال
دراسة من جزأين (1911–12) تنطلق من أوهام امرأة أمريكية، «الآنسة ميلر»: تظهر الليبيدو طاقة نفسية عامة وأساطير البطل والأم والتضحية رموزًا لها؛ وقاد الجزء الثاني إلى القطيعة مع فرويد.
دراسة كبرى تميّز موقفين، الانطواء والانبساط، وأربع وظائف – التفكير والشعور والإحساس والحدس؛ وتتتبع فصول طويلة مشكلة الأنماط عبر ترتليان وأوريجانوس والنزاع في العصور الوسطى حول الكليات وشيلر ونيتشه وويليام جيمس.
الموقف
Jung is on the map as a bridge figure from psychology. He held that the psyche is more than a personal history of repressed wishes: beneath the personal unconscious lies a collective unconscious whose archetypes – the shadow, anima and animus, the wise old man, the self – appear in dreams, myths, religions and alchemical texts. Libido, which Freud understood as sexual, he read as psychic energy in general, and over this the collaboration broke after “Transformations and Symbols of the Libido” (1912). “Psychological Types” (1921) distinguished introversion and extraversion and four functions – thinking, feeling, sensation, intuition – and read philosophers from the medieval quarrel over universals to Schiller, Nietzsche and William James as expressions of type. Religious ideas he treated as psychic facts about whose metaphysical truth, he insisted, psychology could say nothing. Philosophers took him up and argued with him: Bachelard drew on the archetypes in his poetics of the elements; Fromm objected that he reduced religion to psychology, Buber that he made God a content of the soul, Lévi-Strauss that he gave archetypes a fixed meaning. In academic psychology the pair introversion–extraversion became established; the theories of archetypes and of the collective unconscious, like his late work on synchronicity and alchemy, are widely regarded there as empirically untestable, and their influence has lain mainly in psychotherapy, religious studies and the humanities. His presidency (1933–40) of a psychotherapeutic society whose German section had been brought into line by the regime, and his own statements of 1933–34 on “Germanic” and “Jewish” psychology, are set out under “Context & critique”.
الحياة والسياق
Carl Gustav Jung was born on 26 July 1875 in Kesswil in the canton of Thurgau, the son of a Reformed pastor, and grew up near Basel. He studied medicine in Basel and in 1900 joined Eugen Bleuler at the Burghölzli psychiatric clinic in Zurich, where his word-association experiments led to the theory of feeling-toned complexes. In 1906 he began corresponding with Freud, who soon saw him as his successor; in 1910 Jung became the first president of the International Psychoanalytical Association. After the break with Freud in 1913 he went through years of inner crisis, recorded in the Red Book (published 2009), and developed his analytical psychology in private practice in Küsnacht. He travelled to North Africa, New Mexico, East Africa and India, lectured at the ETH Zurich from 1933 and at the Eranos meetings in Ascona; in 1948 the C. G. Jung Institute was founded in Zurich. He died in Küsnacht on 6 June 1961.
أعمال رئيسة أخرى
- Transformations and Symbols of the Libido (1912)
- Psychological Types (1921)
- The Relations between the Ego and the Unconscious (1928)
- Psychology and Religion (Terry Lectures 1937; 1938)
- Aion (1951)
- Answer to Job (1952)
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