Carl Jung Two Essays on Analytical Psychology Pdf Text

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The relations between the ego and the unconscious and on the psychology of the unconscious, he presented the essential core of his system. Historically, they mark the end of jung's intimate association with freud and sum up his attempt to integrate the psychological schools of freud and adler into a comprehensive framework. This is the first paperback publication of this key work in its revised and augmented second edition of 1966. The earliest versions of the two essays, new paths in psychology 1912 and the structure of the unconscious 1916 , discovered among jung's posthumous papers, are published in an appendix, to show the development of jung's thought in later versions.

Carl gustav jung was the best known member of the group that formed the core of the early psychoanalytic movement—followers and students of sigmund freud. After completing his medical studies, jung obtained a position at the burghoelzli hospital in zurich, switzerland. Carl gustav jung was the best known member of the group that formed the core of the early psychoanalytic movement—followers and students of sigmund freud. There he worked with patients suffering from schizophrenia, while also conducting word association research. In 1904 jung corresponded with freud about this latter work and also began to use freud's psychoanalytic treatment with his patients. In 1906 freud invited jung to vienna, and they began a professional relationship.

Freud soon began to favor jung as his successor in the new and growing psychoanalytic movement. Through freud's efforts, jung was appointed permanent president of the association of psycho analysis at its second congress in 1910. Jung and freud held in common an understanding of the profound role of the unconscious. This led to a painful break between the two men in 1913 after jung's publication of a major article on the psychology of the unconscious which emphasized the role of symbolism jung, 1912. Jung likewise felt betrayed, believing that freud, because of his inflexibility, had failed to support this extension of their mutual work. In the years from 1913 to 1917, when jung was largely ostracized by the psychoanalytic community, he embarked upon a deep, extensive, and potentially dangerous process of self analysis that he called a confrontation with the unconscious jung, 1961, chap. Jung emerged from this personal journey with the structures in place for his theories on archetypes, complexes, the collective unconscious, and the individuation process.

These theories, along with his understanding of the symbolism found in dreams and in other creative processes, formed the basis of his clinical approach, which he called analytical psychology. Throughout his long life, jung continued to develop and broaden his theoretical framework, drawing both on his clinical practice and his study of such wide ranging subjects as alchemy, eastern religions, astrology, mythology, and fairy tales. It is an approach which keeps one foot in the world of outer events and the other on the inner realm of fantasies, dreams, and symbols. He constructed his concepts on the evidence derived from his clinical observations and personal experience, including an extended period of deep and intense self analysis see jung, 1961.

Jung drew upon an enormous variety of mythical and anthropological material to amplify and illuminate rather than to prove his theory. Samuels notes that awareness of this sequence is of great help in understanding jung's often extremely dense writings: jung begins from the human interaction in analysis or from observation of life, develops a theory which is then illustrated by comparative material or further observation. The organisation itself then helps to understand one aspect or other of human behavior. Thus the process is circular: human material theory illustration application to human behavior 1985, p. Although some of jung's structural terms were drawn from the freudian psychoanalytic lexicon of the day, they are not necessarily used in the same way.

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This is, of course, also true for the various neo freudian usages of this terminology. In the freudian conceptualization, ego refers to a psychic structure which mediates between society superego and instinctual drives id. For jung the ego can be understood in a much more dynamic, relative, and fragile way as a complex, a feeling toned group of representations of oneself that has both conscious and unconscious aspects and is at the same time personal and collective. Simply put, too simply perhaps, the ego is how one sees oneself, along with the conscious and unconscious feelings that accompany that view hopcke, 1989, p. The ego, as one complex see below among many, is not seen by jungians as the goal of psychological development. As the carrier of the individual's consciousness, it is the task of the ego to become aware of its own limitations, to see its existence as only a small island — though an essential one — in the much greater ocean of the personal and collective unconscious. A major part of the ego's task — and a major goal of psychotherapy — is to develop an appropriate relationship with what jung termed the self.

The self can be understood as the central organizing principle of the psyche, that fundamental and essential aspect of human personality which gives cohesion, meaning, direction, and purpose to the whole psyche. Resting for the most part close to the surface of the unconscious are those personal attributes and elements of experience which have been excluded from the ego, usually because of parental and societal disapproval. While in general these qualities are negative ones, the shadow may also contain positive aspects which the individual has been unable to own. Typical of the latter are qualities disparaged by the individual's family and/or peers with labels such as unmanly, unfeminine, weak, or childish. Finally, the persona — the greek word for an actor's mask — is the face shown to others. Hopcke writes: jung saw the persona as a vital sector of the personality which provides the individual with a container, a protective covering for his or her inner self 1989, p.

A well developed individual may have several personae appropriate to business and social situations. The problem comes not in having a persona but in identifying with it to the neglect of the person's inner life. The concept of the archetypes is perhaps the most distinctive of the jungian concepts jung, 1934b, 1936.

It is a concept which jungians understand as a given in human experience but which often baffles those from other psychoanalytic schools. Jung began to observe, in his work with patients' dreams, the appearance of symbols which seemed to have little or no personal meaning for the dreamer and yet which often had great emotional charge. He observed that many of these symbols had appeared again and again throughout history in mythology, religion, fairy tales, alchemical texts, and other forms of creative expression. Jung became convinced that the source of this symbolic material was what he identified as the collective unconscious, a pool of experience accessible to all humans through history which lies below the personal unconscious. The archetypes were, for jung, typical modes of expression arising from this collective layer.

The archetypes are neither images nor ideas but, rather, fundamental psychic patterns common to all humans into which personal experiences are organized. As a result of jung's early word association research, he came to recognize the existence of clusters of ideas, thoughts, memories, and perceptions, organized around a central affective and archetypal core. 191 , as distinctive part personalities each carrying a splinter consciousness of its own, a degree of intentionality, and the capability of pursuing a goal. They are like real personalities in that they contain images, feelings, and qualities, and if they engulf the ego, they determine behavior as well sandner and beebe, 1995, p. In ordinary human experience, the experience of being taken over by a complex is what we point to with language such as i was beside myself or i don't know what got into me. Jung wrote vividly of the autonomous quality of the complexes: reality sees to it that the peaceful cycle of egocentric ideas is constantly interrupted by ideas with a strong feeling tone, that is, by affects.

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