Carl Gustav Jung, 1875-1961,Switzerlandpsychologist.Since 1907Sigmund FreudHe cooperated, developed and popularized psychoanalytic theory for six years. Later, he diverged from Freud's ideas and founded Jung's theory of personality analysis psychology. He put forward the concept of "complex", divided personality into introversion and extroversion, and advocated that personality should be divided intoconsciousness、Personal UnconsciousnessandCollective unconsciousnessThree floors.He once served as the president of the International Psychoanalytic Society, the president of the International Psychotherapy Association, and founded Jung School of Psychology.He died in Switzerland on June 6, 1961.His theories and thoughts still have a profound impact on psychological research.Jung and his thoughts were influenced by Chinese philosophersLike a fierce LinImportant and far-reaching impact.[10-11]
Carl Jung was born in Kesswil, Switzerland in 1875. His eight uncles and grandmothers were allclergyAnd his father was a piousminister。He had two brothers, but both before he was bornPremature deathHas.His parents are not harmonious, and his mother's temper is capricious.Jung has been a strange and melancholy child since childhood. Most of him keeps company with himself and often amuses himself with some fantasy games.
Jung's signature
At the age of 6, Jung began to go to school, and his father began to teach him at the same timeLatinClass.By getting along with his classmates, Jung gradually discovered the other side of his family.In retrospect after many years, he divided himself into two personalities - No. 1 and No. 2.The No. 1 character is shown in daily life. At this time, he is like an ordinary child, studying at school, concentrating and studying hard;Another personality is like an adult, suspicious, distrustful and far away from others.
One at the age of 12early summerAt noon, he was pushed down by a boy, and Jung often fell into a faint state for several months.His parents extended medical treatment everywhere but could not be cured.After that, Jung cured his strange disease through his willpower.Jung called it an experience“Neurosis”。During the same period, Jung's No. 1 personality became the master, and the world of No. 2 personality gradually disappeared.During this period, he began to contact the history of western philosophy, includingschopenhauer Works of.
Study and employment
Jung
Jung originally planned to studynatural scienceorhumanities, also wanted to be aarchaeologist。In 1895, Jung entered the University of Basel as a majorMedical Science。During the school, he published a report ontheologyandPsychologyThe speech of.In his freshman year, he became interested in books on spiritual phenomena.After graduation, Jung chosePsychiatryHowever, the course content is not so interesting.
In December 1900, heZurichOfBogorsli Psychiatric HospitalHe obtained the license of assistant doctor, and his mentor was Breller, who began to contact Freud's psychoanalysis theory.
In 1903, Jung published his graduation thesis entitled On the Psychology and Psychology of So Called Occult Phenomena
In the same year, he married Emma, a rich woman. Although they had five children, Jung's marriage was full of rumors. His wife died in 1955.
Carl Gustav Jung
From 1904 to 1905, Jung actively participated in the research onEarly-onset dementia(later changed toSchizophrenia）Experimental plan of.Under the guidance of Breller, Jung further developed the test method of "word association".After that, he tried to measure the patients' mental state by detecting the skin and line with a voltage galvanometer, and used word association test to detect criminals.
In 1905, Jung was promotedZurich University In the same year, he was promoted to be a senior doctor in the psychiatric hospital, mainly teaching psychological psychology, and also teachingFreudPsychoanalysis and primitive psychology.
In 1906, Jung published a research result on word association: Studies in Word Association, and sent it to Freud.
Friendship with Freud
Jung
In March 1907, Jung and Freud officially met in Vienna, and they talked for nearly 13 hours[9]。For Jung, Freud was the most important person he met.For Freud, Jung's non Jewish background can just break the prejudice that only Jewish people care about psychoanalysisBogorsley HospitalHis psychological medical background and experience make him a new star in the psychoanalysis camp.Six months later, Freud sent his research results to Jung, and the two began close exchanges and cooperation for six years.
In 1908, Jung was appointed as the editor of the yearbook of psychoanalysis and psychopathology research.The next year, he came to the United States with Freud and psychologist Franz to attend a psychology conference at Clark University.
In 1910, Jung was elected president of the International Psychoanalytic Society and chief editor of the first psychoanalytic journal of the Society.At the same time, Jung began to prepare his paper "Research on Unconscious Psychology", in which he explained the differences between him and Freud in psychological research, and the differences between the two became increasingly fierce.In addition to his different views on psychology, Jung could not stand Freud's paternal authority.
1910
In 1912, Freud went to Kroyzlingen near Jung's house to visit his friends, but he did not pay a visit to the latter. Jung was very angry with him.Shortly after that, Jung went to the United States again and made several speeches at Fordman University, publicly refuting Freud's theory of sexual instinct. The relevant contents were then summarized in his book Psychoanalytic Theory in the same year.In November of the same year, the two met in Munich to discuss the issue of psychoanalysis magazine. During the discussion, Freud suddenly fainted.
Jung also published Research on Unconscious Psychology in 1912, which marked his complete break with Freud.The last time they met was the Fourth International Psychoanalytic Conference in Munich in September 1913, at which Jung made a speech on introversion and extroversion of personality[1]
Writing books and establishing schools
Jung
After breaking with Freud, Jung seemed to walk into a dead end. His friends and colleagues abandoned him, his theory was severely criticized, and his personal spirit also had problems.In 1914, he resigned from his post and began a series of trips to explore his subconscious.
Since 1916, he has been invited to give a lecture on the relationship between self and subconsciousness in Paris.Later, he gave similar lectures in 1923 and 1925.
In 1918, inspired by the works and alchemy of Gnostic writers, he began to study the psychology of consciousness from a new perspective.
Published in 1921Psychological TypesThis book explores the possible attitude of the conscious mind towards the world. After the publication of this book, Jung became famous in the psychological field.
Jung
In 1924-25, Jung went to the United States and visited the local Indians near New Mexico.In October 1925, Jung set out to explore Africa, passing Kenya, Uganda and other places, and finally arrived in Egypt.
In 1928, Jung cooperated with Richard William to study alchemy and the symbol of Mancha Luo, and achieved fruitful results.His thought was suddenly enlightened. The Secret and Review of Golden Flower was also published in 1929, and his theory was welcomed by the psychological community.From 1932 to 1942, Jung was a professor at the Federal University of Technology in Zurich.In 1930, he served as the vice chairman of the Society of Psychotherapeutic Medicine, and in 1933, he became the chairman.In 1934, he founded the International Society of Psychotherapeutic Medicine and served as its chairman.Since 1933, the Institute has held seminars in Ascona, Switzerland every year.In addition, Jung has been awarded the honorary titles of world famous universities, academies of science and academic groups.
After Hitler came to power in 1934, Jung wrote an article against anti Semitism.
In 1938, Jung accepted the invitation of the British government to attend the anniversary of the University of Calcutta in India.There, Jung was more exposed to the contents of oriental civilization, Buddhism and Hinduism, and his research on alchemy and religion continued.
In 1939, when World War II broke out, Jung resigned as the president of the International Psychotherapy Association. After that, he was engaged in personality psychology research and psychotherapy in Switzerland for a long time.Jung resigned from the Swiss Federal University of Technology in Zurich in 1942 due to physical reasons. Later, he published many books on psychology and alchemy.In addition, Jung often held seminars and gave lectures in English and German. Many of them became the first generation of Jungian personality analysis psychologists, and also became the foundation of Jungian College established in Zurich in 1948.
Jung
Jung had a heart attack in 1944, after which his mental condition worsened. He recuperated for nearly a year before recovering.
At the end of World War II in 1945, Jung finally left Switzerland to visit and give speeches around the world. During this period, he also published Psychology and Religion, which aroused strong repercussions in the religious circles.At the same time, Jung's remarks about Jews around World War II were also criticized, and many scholars even thought he was an anti Semitic.
From 1946 to 1952, although Jung had been ill in bed for a long time, he still published four books, "On the Essence of Spirit", "Erin: A Phenomenological Study of His Own", "Answering Job" and "Synchronicity: The Principle of Interrelated Contingency", which focused on the in-depth analysis and discussion of religion with personality psychological thinking.In 1950, his wife and close friend Mrs. Tony died, and Jung's health deteriorated.[1]
Old age life
Jung's Tomb
In his later years, Jung continued to find answers to the spiritual contradictions faced by modern people. He lived in seclusion beside the Lake Zurich, hired Ms. Jaffe as the secretary to take charge of his Jung Academy and other affairs, and Ruth Bailey became his personal life dependence.
On June 6, 1961, Jung died peacefully at his home on the lake at the age of 86.Jung's last book, Memory, Dream and Reflection, was his autobiography, which was published shortly after his death.[2]
Jung rejected Freud's view of interpreting behavior by sexual instinct in his theory, which is of positive significance.Although human behavior is influenced by sexual drive factors, the time and scope of such influence is extremely limited. It is inevitably biased to list sexual factors as the primary factors affecting behavior beyond this scope.Jung noticed Freud's wrong tendency, which made his theory closer to reality.
Many of Jung's views have influenced his later psychologists.Such as the concept of collective unconsciousnessFrommThe latter later raised the social subconscious.Another example is his classification of personality types, which has made a great contribution to the expansion of psychological typology.The classification method of introversion and extroversion proposed by him is accepted by most psychologists, and is still one of the main bases for personality classification.
Jung's views on dreams have indeed won many praises, and have yielded fruitful results in clinical application.He does provide a way to understand dreams that are obviously mythical, which is incomparable to psychoanalysts.In addition, he understood a symbol and a symbol in a way that Freud did not.This achievement has a breakthrough role in promoting psychotherapy.[3][5]
Humanities
Jung
Jungian analytic psychology is a selective development of classical psychoanalysis, which highlights the holistic methodology of psychological structure, expands the connotation and function of subconsciousness, communicates the cultural connection between individual and ethnic historical experience, communicates the cultural and historical connection between individual and collective psychology, and establishes psychological typology and word association test.It has not only played an obvious role in the field of psychology, but also has a prominent impact on literature, art, history, religion and other fields.The influence of Jung's analytical psychology is growing day by day, especially among young people, because Jung pays attention to the study of theories such as occultism and mysticism, among which problems in some fields such as consciousness expansion and self satisfaction are more consistent with the interests of western young people.[6]
Character evaluation
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Jung on the cover of Time (1955)
Sociologists evaluated Jung. Jung was able to develop a set of theories to explain dreams by more modern scientific means. This should be attributed to that although he learned from Freud and had to accept his teachings, he did not blindly follow, but built his own psychological analysis model on the basis of Freud.Therefore, when we celebrate Jung's success in combining the subconscious with the imagination of dreams and creating a new theory of dream interpretation, we should not forget that Jung is standing on the shoulder of Sigurund Freud.[8]
Schultz, a historian of psychology, said: "Jung's idea can stimulate people's thoughts and is novel. He proposed a concept of optimism about people, which many people believe is a welcome change due to the departure from Freud."[5]
In terms of the comparison between Jung and Freud, another historian of psychology, Murphy, believes that Freud and Jung are prophets with very different missions. Freud saw the vast power sweeping everything, and the world could not avoid being killed, so he could only make some perfunctory protests. However, in Jung's view,"There are ever expanding fields that allow direct contact with the solemn and sacred things, and there is an encouragement that patients and doctors are willing to accept, moving freely and unimpeded in the direction of mysterious pursuit." People may imagine that the former is a firm figure who "bravely confronts a great but bleak force different from the universe",For this universe, human beings can only propose partial and limited defense;The latter is a guide to a challenging world. In his opinion, human beings are truly in harmony with this world.
In the view of psychologist Stoll, people greatly underestimated the value of Jung's theory. The main reason is that Jung cannot express his thoughts in more concise and understandable terms.In terms of writing, Freud has a huge advantage. His article is really very thorough and persuasive, so he is easy to stop criticizing and convince readers.Jung emphasized the spiritual aspects of human nature opposite to physiology, which formed an important and necessary comparison with Freud's excessive obsession with the body.It is easy for people to lose patience with Jung and feel that his mysterious prejudices, his synchronic views and the ghosts and gods in his autobiography are particularly unacceptable.However, his thoughts on introverted and extroverted personality, his assumption that there is a self regulating mechanism in psychology, his description of the process of individuation, and his belief that schizophrenia can be cured in a symbolic way are of profound significance.[1]
Academic theory
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Psychological Theory
Personality holism
Jung
Personality holism is the core theory of Jungian analytical psychology.Jung regarded the mind as the research object of psychology.He believes that the mind is a preexisting concept, equal to spirit and soul.The soul is all the software content of human beings, such as all the conscious and subconscious content of thinking, emotion, action, etc.The original unity of personality - sex and pre wholeness, not only pursue the overall integration of the mind in theory, but also require the restoration of personality integrity in clinical practice.Therefore, the methodology of analytical psychology is essentially a kind of holism.
In Jung's view, the mind or personality structure is composed of consciousness (ego), individual subconscious (complex) and collective subconscious (prototype).
Awareness:The top layer of personality structure is the part of the mind that can be perceived, such as perception, memory, thinking and emotion. Its function is to enable individuals to adapt to their surroundings.Self is the center of consciousness, the purpose of self-consciousness and individualization.Jung believes that consciousness is a small part of the soul, with selectivity and elimination.It is the ego that guarantees the unity, continuity and integrity of a person's personality.
Individual subconsciousness:The second layer of personality structure, including all forgotten memories, perceptions and repressed experiences, as well as dreams of an individual nature, is equivalent to Freud's subconscious, which can enter the realm of self within consciousness.Jung believes that the content of individual subconscious is mainly complex, that is, a group of emotional ideas gathered together with repressed psychological content, such as Electra complex, sexual love complex, etc.It determines our personality orientation and development motivation.
Jung believes that the role of complex can be transformed: it can become an obstacle in the human adjustment mechanism, and can also become a source of inspiration and creativity.Complex comes from the common psychological basis of the preexisting super individual.
Collective subconsciousness:The subconscious part at the bottom of the personality or mental structure, including the hereditary traces of generations of activity patterns and experience inventory in the human brain structure.Different from individual subconsciousness, it is not acquired by individuals, but inherited by nature;It is not a forgotten part of consciousness, but something that the individual has never been aware of.The content of collective subconsciousness is composed of all instincts and their related archetypes. Instinct and archetype are interdependent. Instinct is the basis of archetype, and archetype is the subconscious image of instinct's inner body.Because the prototype inherited by human beings can make individual actions similar to his ancestors' actions in similar situations without the help of experience, "if the artist's creation is assisted by God" is that the original image plays a part.[3]
The personality system mainly has four archetypes:
one
Personality mask: refers to the illusion of the outermost layer of personality that conceals the true self. It always acts according to the expectations of others, which is inconsistent with its true personality.
two
Anima (or negative matrix) refers to the basic female characteristics or characteristics of men. When Anima is highly concentrated, it can make men easily excited, depressed, etc.
three
Animus (or positive matrix) refers to the basic male characteristics of women. When Animus is highly concentrated, women will become aggressive and seek power.
four
The innermost layer of the shadow (or dark self) personality, with a low level of animal ethnic inheritance, is similar to Freud's "id".
In addition, there are two prototypes promoting integration in Jungian system:
selfIt has two basic meanings: it refers to the inherent potential integrity and represents the balanced development of all parts of personality, and the mutual penetration of consciousness and subconsciousness. It includes all aspects of subconsciousness and plays a role in integrating and stabilizing the whole personality structure.
MandalaIt refers to a symbol that appears repeatedly in different cultures.Jung regards Mandala figure as the symbol of self and the core of personality.
Jung believed that the personality of individuals always develops forward, and the historical experience of individuals and nations has an impact on the formation of personality, but more importantly, people always strive for future goals, so as to achieve harmony and perfection in all aspects of personality. Jung called it self realization.
Personality dynamics theory
Jung believed that personality power promoted the development of personality.He believes that the energy of the mind comes from the outside or the body, but once the outside energy is converted into the energy of the mind, it is up to the mind to decide its use.Psychological energy is a kind of universal vitality, not sexual instinct.He uses the conservation principle of energy in physics to explain psychology, that is, energy can be transferred in the psychological structure, and part of the characteristics of a structure can also be transferred.Jung's personality power theory includes the following points.
The mind is a relatively closed system or self-sufficient energy system。Once the mind gets the energy, it will take it as its own and decide how to use it.The mind has only an input port to receive energy, which is the closeness of the mind.It can only be relatively stable, and can not reach a perfect equilibrium state.
Psychological energy is the power of personality。Psychological energy can be either conscious or unconscious.Psychological energy affects psychological activities through conversion.It will never disappear, but it can change from one psychological content to another. In addition, psychological energy and physiological energy can also change each other.
Personality mask
Psychological value is the standard for measuring psychological energy.The psychological value can be easily measured in three ways: (1) judge a person's psychological value by observing his choice of different objects, (2) observe the time spent by a person to overcome obstacles in order to achieve goals, and (3) record and analyze various dreams.In addition, people's psychological activities can be expressed through anxiety, depression and other behaviors, as well as in emotional emotions.Therefore, the psychological value of a person can also be judged by measuring his pulse, respiration and skin electrical reaction with a psychological electrical device.
Equivalence principle and entropy principle.Jung explained the distribution and movement of energy in the personality structure.The principle of equivalence refers to the reduction or disappearance of the energy used for one psychological activity, which means that the energy of another psychological activity is increased and generated.Entropy principle means that the distribution and flow of mental energy is directional, and this directionality is for the balance between all structures of a high-quality mind.Jung believed that mental patients, in order to escape the overwhelming stimulus, built a shell around themselves to protect themselves, while normal people protected themselves by various means to reach the "entropy state".
Forward and backward of psychological energy。forwardIt refers to the use of daily life experience to meet the needs of the environment.In the process of moving forward, each kind of psychological function will draw various life experiences and psychological energy, so that people can make efforts to conform to the requirements of environmental conditions.RetrogressionIt refers to gradually losing the value of the opposite function by depriving it of its energy, and finally replacing it with a new function.Its function is to activate the subconscious content excluded by the consciousness, and the right of use becomes a new function.At this time, the new function needs to adapt to the external environment, which leads to the rebirth of the libido.In this way, human beings constantly adjust their inner world and make their psychology develop healthily by going forward and going backwards.
Energy transport system。Psychological energy can be transformed and changed in form.First of all, when a new activity simulates instinctive activity, the energy of instinct will be incorporated into this new activity, which isEnergy transport。That is, mental energy must pass through an energy transmission system to generate energy conversion, which can be incorporated into new activities to do work like physical energy. Secondly, mental energy is transformed through imitation or production.JungIt was found that primitive tribes used various rituals and dances to transform their psychological energy, while modern people used science and technology to turn dreams into reality through "willful behavior", thus realizing the transformation of psychological energy.
Personality type theory
The Secret of the Heart
First of all, Jung divided people's attitudes into two types: introversion and extraversion.The psychological energy of introverted people points to the inside, which is easy to produce inner experience and fantasy. Such people are far away from the outside world, and are interested in the essence of things and the results of activities.The psychological energy of the extroverted person points to the outside and tends to objective things. This person likes to socialize and is interested in various specific things in the external world.
Secondly, Jung believes that there are four functional types, namely, thinking, emotion, feeling and intuition.Sense is to use the senses to detect the existence of things;Emotion is a tendency to like or dislike things;Thinking is to judge and reason about what things are;Intuition is a premonition of the change and development of things without explanation and deduction.Jung believed that people should use rational judgment when thinking and feeling, so they belong to rational function;However, rational judgment is not used in feeling and intuition, so they belong to irrational functions.
Jung combined two attitudes and four functional types to form eight psychological types.Extraverted thinking, introverted thinking, extraverted emotion, introverted emotion, extraverted feeling, introverted feeling, extraverted intuition, introverted intuition
Jung's eight types are extreme cases. In fact, the personality of an individual is often dominated by one type of personality, while another or two types of personality occupy an auxiliary position.
Theory of personality development
Jung
Jung believes that the ultimate goal of psychological development is personalization, which needs to go through a series of stages of development.In his early years, he divided his life into four stages: (1) the first year of life;(2) Childhood to adolescence;(3) Adolescence through adulthood;(4) Old age.
The first stage is childhood (from birth to adolescence): the first stage is disorder, and children only have scattered and confused consciousness;Then, in the monarchy stage, children produced themselves and sprouted abstract thinking, but lacked introspective thinking;The last is the stage of dualism. Children appear introspective thinking. Self is divided into subject and object. Children gradually realize that they are an independent individual.
The second stage is youth (from adolescence to middle age): with the development of self-awareness, young people need to get rid of their dependence on their parents.However, psychological development is not yet mature.Jung believed that this stage was the "birth of the soul" stage.To get through this period successfully, we must overcome the narrow consciousness in childhood, strive to cultivate willpower, and keep our psychology in line with the external reality in order to survive and develop in the world.
Jung
The third stage is the middle age (women from 35 years old, men from 40 years old to old age): this is the period Jung pays most attention to.Middle aged people often have already taken root in society and family life, and achieved brilliant success. However, they are facing the decline of physical strength, the disappearance of youth, and the dimness of ideals, leading to psychological crisis.Jung believed that to successfully pass this period, the key is to turn the psychological energy from the outside to the inside, experience your own heart, and understand the meaning of individual life and life.
The fourth stage is old age: old people tend to immerse themselves in the subconscious, like to recall the past, fear death, and consider the issues of the afterlife.Jung believed that the elderly must discover the meaning of death to establish new life goals.He emphasized that the individualization of the mind can only be realized in the life after death, which means that individual life flows into the collective life, and individual consciousness flows into the collective subconscious.
Disagreements with Freud
Jung and Freud have three main differences in their views.
one
The first is the explanation of the concept of libido. Freud believed that libido was sexual energy. Damage to libido impulses in early years would cause lifelong consequences.Jung believes that libido is a kind of extensive life energy, which has different manifestations in different stages of life.
two
Jung objected to Freud's view that personality was determined by early childhood experience.Jung believes that personality can be shaped and changed in the second half of life under the guidance of future hopes.
three
The two men differ in principle in their views on human nature itself.Jung emphasized the preconceived tendency of spirit, opposed Freud's naturalistic position, and believed that human spirit has lofty ambitions, not limited to those dark forces found by Freud in human nature.
Consensus
Synchronicity(Also called simultaneity and synchronicity) is a theory proposed by Jung in the 1920s, which refers to meaningful coincidences, and is used to explain phenomena that can not be explained by the law of causality, such as dreams come true, saying something is wrong, etc.The emergence of this theory is believed to be influenced by the causal and non causal relationships in nature in Chinese thought,[4]Some people use it to explainAstrology。The scientific nature of this theory is controversial.
Clinical psychotherapy
Etiology search method
Jung believed that we should look for the cause of insanity from the present rather than the past.According to him, when patients fall into a "standstill" state, they are suffering from neuropathy, which means that they no longer follow the law of psychological development that grows with age.The reason for the stagnation is generally attributed to the escape from a certain life "responsibility", which Jung has explained many times.Therefore, a man who always abandons women;Women who are willing to be mothers may find themselves neurotic because they lack courage.Jung noted that in this situation, the patient showed psychological characteristics of infancy in many aspects, including incestuous desire, infantile sexual desire and all other childhood illusions.Jung believed that, compared with other current problems, the emergence of such psychological characteristics in infancy was secondary.Only when a person's motive force can not find an appropriate expression here and now can his childhood illusion be revived in a retrogressive way.The reason why these patients will fall back to a certain fixed stage in the past is that they have encountered obstacles in their real life.There are many examples of both views.[1]
Dream analysis
Jung
Jung believes that one of the important functions of dreams is to propose ideas that people are not aware of or pay attention to. The symbolic role of dreams is mainly the expression of the collective unconscious. Only after "amplification" can we truly understand their meaning and prototype.Dreams provide information that can help people restore balance in life. Its function is mainly compensatory. It reconstructs the balance and balance of the whole spirit by creating the content of dreams.
In the process of dream interpretation, it is important to have as many dream interpreters as possible, and to understand the activities and feelings of their personalities.The ability to combine the dreamer's dream association with his waking life to reveal what the dream indicates in a compensatory way is greatly related to the analyst's skills and knowledge.
Jung's psychoanalysis of dreams has another feature, that is, in addition to individual analysis of dreams, he attaches great importance to the series analysis of dreams.He believes that the individual analysis of dreams is of little significance, while the series of dreams of the dreamer in a period of time can provide a coherent personality picture, which can reveal the main tendencies of the dreamer's mind by revealing some recurring themes.[1]
Social cultural outlook
Jung
After breaking away from Freud, Jung used the theory and method of personality analysis to analyze social and historical phenomena, thus making personality analysis go beyond the field of psychiatry and psychology and involve many social and cultural fields of mankind.The basic view of Freud's social and cultural outlook is that as long as a person lives in this world, he cannot be isolated from the world, because there are many similarities between individual psychological phenomena and social and political phenomena.
Jung believed that the desire for power is human instinct.If an instinct is not recognized, it will inevitably be suppressed.If this repression exists for a long time or is too strong, the suppressed content will break out destructively sooner or later.The consequences of this repression can be observed through social groups, such as churches and other social organizations.These groups can openly oppose the advocacy of power, but because their hostile actions are not recognized by government agencies, their voices are usually not reflected in government policies.For individuals, the result of this repression will lead to destructive interpersonal relationships and blocked personalized processes.[1]
Jung expounded social and cultural phenomena according to the above theories.For example, Jung accepted the feminist phenomenon in the 1960s and believed that it expressed his recognition of Animus.The female principle has been depreciated in history, so it is more necessary to develop than the male principle.He appreciates women's characteristics and respects the development of their masculinity (Animes), thus giving content to gender equality.Similarly, in the theory of Anima, Jung emphasized that by urging them to develop their own female factors, men would have less masculinity.It is this innate heterosexual tendency of men and women that makes the interaction between men and women have a harmonious foundation.For another example, he believes that the final result of culture is personality. "It is not Goethe who created Faust, but Faust who created Goethe". People who have never gone through the purgatory of passion have never overcome passion.In the study of literary works, we should not only study the author's background by personality analysis, but also analyze the author's personality from the perspective of the protagonist.[1]
Jung and Buddhism
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Jung is WesternPsychologyHe is one of the first people to understand and appreciate the psychological essence and value of Oriental Buddhism.After half a century of development, Jung has had a significant impact on western academic thought and gradually evolved into two trends: the first is the emergence of Jungian Buddhist analysts, and the second is the development of Jungian analytical psychology and the interdisciplinary development of Buddhism. ①
It would be a big mistake to think that Buddhism was recently introduced into the West.Fields believes that the history of the relationship between the West and Buddhism is far longer than our imagination. ②The Greeks led by Alexander came to India in 323 BC, and the remaining people stayed there after experiencing threats and death and became the first group of Buddhists in the West.In the 3rd century BC, the Indian king Ashoka sent missionaries to the West to preach Buddhism.Jung also mentioned that there were some Buddhists in Persia in the second century BC, and he believed that it was through Persian talents that Buddhist ideas slowly penetrated into the foundation of Christianity. ③
Jung was born as the son of a Protestant priest, so he experienced the alienation and isolation of the Christian community at the same time. His everything was represented by his father and his mother, the Svick family.In the book Memory, Dream and Reflection, Jung wrote that as a child, how he was brought into the mystery of a phallic god in an amazing dream, and then he quietly developed his own ritual and theology.
Jung's first memory of coming into contact with the oriental spiritual world was that his mother read a book aloud to him. The book was very old and had illustrations of Hindu gods, which aroused his later interest. ④Because his father did not teach him the doctrine of the Trinity of Christianity, he was disappointed with his father.However, this disappointment did not drive him to abandon Christianity, but to expect a replacement, or a Christian perspective that seemed to give him a better explanation.Jung could not and would not completely separate himself from his religion.
Jung in adolescence was deeply frustrated with his spirit and lack of knowledge acquisition. His mother suggested that he read Goethe's Faust, which greatly alleviated his feelings.Although this book has no direct connection with Buddhism, it provides him with another spirit.Later, when writing a preface to Suzuki Dazhu's book Introduction to Buddhism and Zen, Jung mentioned that Faust was one of the few books corresponding to Western Zen, and it was this book that Jung also quoted many times in his own writing.
The topic "Faust and Buddhism" is too big for us to discuss here.It simply points out some similarities between the two and Jungian psychology: first, they both care about the contradiction between the infinity and finiteness of human self desire;Secondly, both of them admit that human beings should not believe in God's intervention in human beings, on the contrary, they should trust human behavior as much as possible;Finally, they all think that everything in the world is temporary and superficial.
In his youth, Jung was attracted by reading. Schopenhauer's book The World as Will and Appearance cured his tortured mind to some extent. Today, we are still touched by the similarity of Schopenhauer's and Jung's views on unconsciousness, prototype and dream.Schopenhauer was the first Western philosopher who concentrated on Buddhism and integrated it into his own philosophy system. Jung gained some knowledge about Buddhism through Schopenhauer, especially Mahayana Buddhism.
Jung particularly agreed with Schopenhauer's pessimistic statement that the world created by God is not perfect.For him, Schopenhauer was the first one to say frankly that it is inevitable for people to suffer hardship, confusion, desire and evil in this world, that is, the holy essence of Buddhism.
Schopenhauer thought that thinking provided a mirror for blind will to cause its self denial, but Jung did not agree with this thought. He wanted to know how this will could see its own state, and even if it could see, how did it transform?Later, Jung absorbedKant OfPhilosophyThis made him realize that Schopenhauer failed to grasp Kant's concept of the thing in itself.However, this disappointment with Schopenhauer retained tension in Jung's thought, and gave him the opportunity to develop his ownPsychologyTheory and positive imagination technology bring power.Schopenhauer is a key figure in understanding the relationship between Jung and Buddhism.
Schopenhauer's mirror theory is not a sign of modern western knowledge form. In order to explain the meaning of the mirror, Schopenhauer quotes the words "this is you" in the Upanishads, so what the mirror shows is only the reflection of will: the mirror refers to the self perception of will.
Jung's disappointment with Schopenhauer shows that he fell into the WestthinkingIn contrast to the dilemma of the dichotomy of will, in Buddhism they are the same thing.Jung's understanding of Schopenhauer's concept of thinking is different from that of Mahayana Buddhism's Prajna Sutra.Epstein is a psychiatrist who used psychoanalytic methods to describe a Buddhist's point of view: Hell Road is the most painful stage in the six samsaras of Buddhism. At this stage, a Bodhisattva appears with a side in his handmirrorIt is said that only through emotional self perception can it be cured. ⑤This is very consistent with the concept of Schopenhauer's mirror, that is, the will to reflect on itself to achieve its self denial, so as to reach heaven[7]。
Schopenhauer doesn't think that self denial of will is equal to suicide, on the contrary, he thinks that suicide is self confirmation of will.From a metaphysical point of view, the will here should be understood as leading us toindividualizationSome things of the principle, the self denial of the will, are only derived from the freedom of the individualistic principle as individualism.on the other hand,JungIn order to express his therapeutic goal, he borrowed Schopenhauer's term "individualization", but what needs to be noticed is that Schopenhauer and Jung have very different meanings of individualization.
According to Schopenhauer's theory, the self denial of will is just an understanding of another kind of suffering. He said: "Pure love only exists in sympathy." ⑥Sympathy is translated from the Sanskrit "karuna" of Mahayana Buddhism into German. Similarly, the erkentnis shown through sympathy is also a German translation of the Prajna Sutra.In Mahayana Buddhism, karuna and prajna are inseparable from each other[7]。
When I was a student,JungDoctor of MysterypaperAnd once toKant And Schopenhauer for help. He wants toPsychologyFrom the perspective of dealing with religious phenomena, including spiritualism, he regards religion as the content of psychology.Psychology seemed to make him cross the line between Christianity and other religions, as well as between religion and science. But in his letter to Freud on February 11, 1910, he said clearly: "Religion must be replaced by religion".Jung expected psychoanalysis to become a substitute for Christianity, which embarrassed Freud.In other words, he wanted to find something with both religion and psychology, and it was precisely for this reason that made his appreciation of Buddhism more clear.For him, Buddhism is the most systematic education of "pure and reasonable religion" and "going to extreme consciousness"[7]”。
Jung's book "The Transformation and Representation of Sexual Desire" made him break with Freud completely. This book became a turning point in the development of Jung's thought, and also revealed his progress and in-depth understanding of Schopenhauer's thought step by step.He pointed out that sexual desire is not limited to sex, but displayed in many ways, just like Schopenhauer's will.In the thought of sacrificing sexual desire, how is blind will transformed into self denial.Sexual desire is not passively visualized, but actively visualized through self sacrifice.Isn't the conversion of sexual desire the repetition of Schopenhauer's self denial of will?
"Seven Missions to the Dead" makes us wonder whether Jung is really familiar with some basic ideas of Buddhism.As far as Basilide is concerned, he usually begins his sermon in this way: "From the beginning, I felt that the world is empty, and nothing is full. In the infinite universe, full is not necessarily better than nothing, and nothing is empty and full. You can say something else about nothing.For example, if it is white or black, you can also say that it is or is not. Infinite and eternal things have no material, because it contains all the material itself. We call this nihility and fullness Pleuroma[7]。”⑦
In fact, Moacanin has pointed out that the Seven Missions to the Dead imitates the words of the Heart Sutra, "color is emptiness, emptiness is color", and in the Lenga Sutra, "emptiness is form, and with the integration of emptiness into form, form is emptiness".In this way, Jung's Prerama seems to be very similar to the emptiness of Buddhism.Moacanin stressed that the antithesis and its synthesis combine the Tantrism of Tibetan Buddhism withJungThe concept of transcendental function is linked together.However, even though Pulei Ruma looks similar to emptiness, Jung does not believe that Pulei Ruma is the ultimate goal of life[7]。⑧
Jung named the natural trend of creation as the principle of individuation, which was later elaborated as the goal of Jungian psychoanalysis.The term was originally a philosophical academic concept, referring to the material principle, which Jung learned through Schopenhauer's main work.However, unlike Jung, Schopenhauer uses it to refer to something that needs to be overcome and solved.Individuality is a kind of self confirmation of blind will, relying on the self that must be abandoned through self denial of will[7]。
yesJungIn terms ofindividualizationIt should not be classified as Preruma, on the contrary, it is a very suitable principle for human development.In contrast, Schopenhauer viewed egoism from the principle of individualityPhilosophyTherefore, Jung must explain the difference between him and Schopenhauer on the principle of individuality, which is the reason why Jung formed a "self concept" different from himself in his later development[7]。
personal works
Announce
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Publication
Publication time
Book Title/Thesis Title
1902–1905
PsychiatricStudies
one thousand nine hundred and three
Thesis: On the Psychology and Psychology of So Called Occult Phenomena
1904-1907
Studiesin Word Association
one thousand nine hundred and seven
ThePsychology of Dementia Praeco
1907-1958
ThePsychogenesis of Mental Disease
one thousand nine hundred and twelve
Subconscious Psychology
one thousand nine hundred and seventeen
CollectedPapers on Analytical Psychology
1917、1928
Thesis: TwoEssays on Analytical Psychology
one thousand nine hundred and twenty-one
Psychological type
one thousand nine hundred and twenty-eight
Contribution of Analytical Psychology
one thousand nine hundred and thirty-two
Thesis: The Psychology of Kundalini Yoga: notes of a seminar
one thousand nine hundred and thirty-three
Modern man seeking soul
one thousand nine hundred and thirty-six
The Prototype of the Collective Subconscious
one thousand nine hundred and thirty-eight
Psychology and Religion -- Terry Lecture
one thousand nine hundred and forty
Integration of personality
one thousand nine hundred and forty-four
Psychologie und Alchemie
one thousand nine hundred and forty-seven
Essays on Contemporary Events
one thousand nine hundred and forty-seven
Thesis: On the Nature of the Psyche
one thousand nine hundred and fifty-one
Aion:Researches into the Phenomenology of the Self
one thousand nine hundred and fifty-two
Synchronicity:An Acausal Connecting Principle
one thousand nine hundred and fifty-two
Answer Job
one thousand nine hundred and fifty-four
Practice of psychotherapy
one thousand nine hundred and fifty-nine
MysteriumConiunctionis: An Inquiry into the Separation and Synthesis of PsychicOpposites in Alchemy
one thousand nine hundred and fifty-seven
TheUndiscovered Self Present and Future
one thousand nine hundred and fifty-eight
The Theory and Practice of Analytical Psychology
one thousand nine hundred and fifty-nine
FlyingSaucers: A Modern Myth of Things Seen in the Skies
one thousand nine hundred and fifty-nine
BasicWritings
one thousand nine hundred and sixty-two
Memory, Dream and Reflection[5]
Authoritative anthology
Princeton University has published Jung Anthology, a total of 20 volumes.
Volume label
Volume Name
Publication time
Volume label
Volume Name
Publication time
one
Psychiatric Studies
one thousand nine hundred and seventy
two
Experimental Researches
one thousand nine hundred and seventy-three
three
Psychogenesis of Mental Disease
one thousand nine hundred and sixty
four
Freud & Psychoanalysis
one thousand nine hundred and sixty-one
five
Symbols of Transformation
one thousand nine hundred and sixty-seven
six
Psychological Types
one thousand nine hundred and seventy-one
seven
Two Essays on Analytical Psychology
one thousand nine hundred and seventy-one
eight
Structure & Dynamics of the Psyche
one thousand nine hundred and sixty-nine
nine
Archetypes and the Collective Unconscious
（Vol 9/A）
Aion: Researches into the Phenomenology of the Self （Vol 9/B）
one thousand nine hundred and sixty-nine
ten
Civilization in Transition
one thousand nine hundred and seventy
eleven
Psychology and Religion: West and East
one thousand nine hundred and seventy
twelve
Psychology and Alchemy
one thousand nine hundred and sixty-eight
thirteen
Alchemical Studies
one thousand nine hundred and sixty-eight
fourteen
Mysterium Coniunctionis
one thousand nine hundred and seventy
fifteen
Spirit in Man, Art, and Literature
one thousand nine hundred and sixty-six
sixteen
Practice of Psychotherapy
one thousand nine hundred and sixty-six
seventeen
Development of Personality
one thousand nine hundred and fifty-four
eighteen
The Symbolic Life
one thousand nine hundred and seventy-seven
nineteen
General Bibliography
one thousand nine hundred and ninety
twenty
General Index
one thousand nine hundred and seventy-nine
Volume 20 also includes the following Jungian collections:
The above information comes from:
Chinese translation
title
press
Year of publication
Modern man seeking soul
Guizhou People's Publishing House
one thousand nine hundred and eighty-seven
Psychology and Literature
Joint Publishing
one thousand nine hundred and eighty-seven
Self salvation of modern soul
Workers' Publishing House
one thousand nine hundred and eighty-seven
Humans and their symbols
Liaoning Education Press
one thousand nine hundred and eighty-eight
Memory, Dream and Thinking -- Jung's Autobiography
Liaoning Education Press
one thousand nine hundred and eighty-eight
Modern Myth in the Sky
Oriental Publishing House
one thousand nine hundred and eighty-nine
Self exploration Human beings and their symbols
Guizhou Book Publishing Company
one thousand nine hundred and eighty-nine
The 20th Century Library -- The Spirit of Man, Art and Literature
Psychological Types · Jung's Collected Works (Volume 3) is Jung's masterpiece after 20 years of exploration.From Jung's works (15 volumes in total), this series also includes Psychological Types - Individual Psychology - Jung's Works (Volume III), People, Spirit in Art and Literature - Jung's Works (Volume VII), Prototype and Collective Unconsciousness - Jung's Works (Volume V), Prototype and Collective Unconsciousness, Change of Civilization, Jung
Analytical Psychology
Author nameCarl Gustav Jung
Work time1992-2
This book is a collection of Jung's speeches, which discusses the basic theories and relevant examples of Jung's analytical psychology.
