By Paul Bishop
In this quantity, Paul Bishop investigates the level to which analytical psychology attracts on options present in German classical aesthetics. It goals to put analytical psychology within the German-speaking culture of Goethe and Schiller, with which Jung was once good familiar.
Analytical Psychology and German Classical Aesthetics argues that analytical psychology appropriates lots of its significant notions from German classical aesthetics, and that, whilst obvious in its highbrow old context, the genuine originality of analytical psychology lies in its reformulation of key tenets of German classicism. even if the significance for Jung of German notion mostly, and of Goethe and Schiller particularly, has usually been stated, formerly it hasn't ever been tested in any distinctive or systematic approach. via an research of JungвЂ™s reception of Goethe and Schiller, Analytical Psychology and German Classical Aesthetics demonstrates the highbrow continuity inside analytical psychology and the filiation of rules from German classical aesthetics to Jungian inspiration. during this approach it means that a rereading of analytical psychology within the gentle of German classical aesthetics bargains an intellectually coherent figuring out of analytical psychology.
By uncovering the philosophical resources of analytical psychology, this primary quantity returns JungвЂ™s proposal to its middle highbrow culture, within the gentle of which analytical psychology profits new severe effect and clean relevance for contemporary proposal. Written in a scholarly but obtainable kind, this booklet will curiosity scholars and students alike within the components of analytical psychology, comparative literature, and the background of ideas.
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Additional info for Analytical Psychology and German Classical Aesthetics: Goethe, Schiller, and Jung, Volume 1: The Development of the Personality
In his introduction to the two papers reproduced in Psychology and Alchemy (1943), he noted that ‘psychology is concerned with the act of seeing, and not with the construction of new religious truths’ (CW 12 §15). Or as Goethe once put it, ‘there is nothing insigniﬁcant in the world – it all depends on how you look at things’ (Es gibt nichts Unbedeutendes in der Welt. 73 Affinities between Goethe and Jung 33 As far as Jung was concerned, religions are not just ‘therapies for the sorrows and disorders of the soul’, but, as he pointed out in 1929 in his commentary on Richard Wilhelm’s translation of The Secret of the Golden Flower, they also oﬀer a way to attain ‘a higher level of consciousness and culture’ (CW 13 §71).
Goethe had a garden-house, and Jung had a tower. In April 1776 Goethe, with some ﬁnancial help from his friend Carl August, Duke of Sachsen-Weimar-Eisenach, purchased a small house in an overgrown garden at the foot of the Rosenberg (in what is now – thanks, in fact, to Goethe and Carl August – the Park an der Ilm). Goethe redesigned the interior of the house, creating a small English garden to its rear. Between 1776 and 1782 Goethe lived here, seeking respite from the business of the Weimar court and inspiration from nature, but even after he had moved into the house on the Frauenplan, he would continue to use the garden-house regularly.
In his lecture ‘Psychotherapy Today’ (1941/1945), Jung insisted on the link between attitude and Anschauung, claiming ‘that the philosophy of life [Anschauung] is of overwhelming signiﬁcance for someone’s mental attitude [seelisches Beﬁnden]’; so much so, indeed, that one might almost say that ‘things are less what they are than how we see them’ (die Dinge seien viel weniger so, wie sie sind, als vielmehr, wie wir sie sehen) (CW 16 §218). In his introduction to the two papers reproduced in Psychology and Alchemy (1943), he noted that ‘psychology is concerned with the act of seeing, and not with the construction of new religious truths’ (CW 12 §15).