By C. G. Jung, Erich Neumann
C. G. Jung and Erich Neumann first met in 1933, at a seminar Jung used to be carrying out in Berlin. Jung was once fifty-seven years outdated and the world over acclaimed for his personal model of psychotherapy. Neumann, twenty-eight, had simply entire his reviews in medication. the 2 males struck up a correspondence that will proceed till Neumann’s dying in 1960. A lifelong Zionist, Neumann fled Nazi Germany along with his kin and settled in Palestine in 1934, the place he could turn into the founder of analytical psychology sooner or later nation of Israel.
Presented right here in English for the 1st time are letters that offer a unprecedented examine the improvement of Jung’s mental theories from the Nineteen Thirties onward in addition to the rising self-confidence of one other towering twentieth-century highbrow who was once frequently defined as Jung’s such a lot gifted scholar. Neumann used to be one of many few correspondence companions of Jung’s who used to be capable of problem him intellectually and in my view. those letters make clear not just Jung’s political perspective towards Nazi Germany, his alleged anti-Semitism, and his mental concept of fascism, but additionally his realizing of Jewish psychology and mysticism. They verify Neumann’s significance as a number one psychologist of his time and paint a desirable photograph of the mental effect of immigration at the German Jewish intellectuals who settled in Palestine and helped to create the kingdom of Israel.
Featuring Martin Liebscher’s authoritative creation and annotations, this quantity records the most vital highbrow relationships within the background of analytical psychology.
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Additional info for Analytical Psychology in Exile: The Correspondence of C. G. Jung and Erich Neumann
We can use words to conceal as well as to reveal, and we can heighten, minimize, or even contradict what we say by the tone of our voice and other nonverbal cues. Indeed, what can be communicated by means of language, as many theorists have pointed out (Bollas, 1987; Loewald, 1960; Orange, 1995), is only a small part of communication. Much is conveyed nonverbally. From a relational systems perspective, language is seen as embedded within patterns of nonverbal relational activity such as posture, gaze direction, facial expression, and body movement (Fogel & Lyra, 1997).
We must feel reasonably certain that such responsiveness is available or risk the terror of self-annihilation, an experience that Orange, Atwood, and Stolorow (2002) place at the heart of psychosis. Consequently, the experience of difference is inextricably connected to a sense of enduring selfhood. It appears that along with experiences of sameness, experiences of difference are also to be had very early in life by means of the matching activities of infants and their caretakers. The microanalysis of films of mothers and infants reveals that they do not match one another exactly.
As we shall see in Chapter 3, when orderliness and predictability give way to chaos under conditions of trauma, meaning is lost. Forming Categories It is virtually impossible to find meaning in lived experience, or, for that matter, to conduct mental operations of any kind, without the ability to form categories (Thelen & Smith, 2000). We make sense of the world by recognizing that events or objects that are not identical may have equivalent meaning. In agreement with Lakoff (1987), Thelen and Smith (2000) reject the traditional objectivist view of knowledge as a symbolic representation of external reality, and categorization as governed by abstract structures that transcend specific experiences, in favor of a view of categorization as embodied and creative.