卡尔·古斯塔夫·荣格
在荣格看来,在个人无意识之下存在一种全人类共有的集体无意识,其原型——阴影、阿尼玛与阿尼姆斯、自性——塑造着梦、神话和宗教;心灵的完整来自个体化,这是一场贯穿一生的对话,意识在其中不断整合这些意象。
定位
瑞士精神病学家,分析心理学的创始人,曾是弗洛伊德最亲密的合作者,后来成为他的批评者:他认为在个人无意识之下存在一种由遗传模式即原型构成的集体无意识,并把发展的目标看作个体化,即意识与无意识整合为完整的自性。
核心思想
- 集体无意识与原型
- 个体化与自性
- 内倾与外倾
- 情结与联想测验
影响
受影响于 3
老子
受其影响
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)
依据: AI 草稿
老子 › 传说人物
帕坦伽利
受其影响
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)
依据: AI 草稿
帕坦伽利 › 约325–400年
弗里德里希·尼采
受其影响
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)
依据: 亦见于 InPhO · InPhO
弗里德里希·尼采 › 1844–1900
影响了 2
加斯东·巴什拉
影响了 ✓
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)
依据: 亦见于 Wikidata · Wikidata
加斯东·巴什拉 › 1884–1962
小维因·德洛里亚
影响了
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)
依据: AI 草稿
小维因·德洛里亚 › 1933–2005
批评
受批评于 4
马丁·布伯
受其批评
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)
依据: AI 草稿
马丁·布伯 › 1878–1965
埃里希·弗洛姆
受其批评
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”
依据: AI 草稿
埃里希·弗洛姆 › 1900–1980
克洛德·列维-斯特劳斯
受其批评
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
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
弗朗茨·法农
受其批评
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”
依据: AI 草稿
弗朗茨·法农 › 1925–1961
批评了 1
西格蒙德·弗洛伊德 受其影响
受其影响
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)
依据: AI 草稿
批评了
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
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
作品
立场
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”.
生平与背景
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.
其他主要作品
- 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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