Carl Gustav Jung ( YUUNG; Swiss Standard German: [ˈkarl ˈjʊŋ]; 26 July 1875 – 6 June 1961) was a Swiss psychiatrist, psychotherapist, and psychologist who founded the school of analytical psychology. He was a prolific author of over twenty books, illustrator, correspondent, and academic, best known for his concept of archetypes. Widely considered one of the most influential psychologists of all time, Jung's work has fostered not only scholarship, but also popular interest. His work has been influential in the fields of psychiatry, anthropology, archaeology, literature, philosophy, psychology, and religious studies. Jung worked as a research scientist at the Burghölzli psychiatric hospital in Zurich, under Eugen Bleuler. He established himself as an influential mind, developing a friendship with Sigmund Freud, the founder of psychoanalysis, and conducting a lengthy correspondence regarding their joint vision of human psychology. Freud saw the younger Jung not only as the heir he had been seeking to take forward his "new science" of psychoanalysis, but as a means to legitimise his own work: Freud and other contemporary psychoanalysts were Jews facing rising antisemitism in Europe, while Jung was raised as Christian, although he did not strictly adhere to traditional Christian doctrine, seeing religion, including Christianity, as a powerful expression of the human psyche and its search for meaning. Freud secured Jung's appointment as president of Freud's newly founded International Psychoanalytical Association. Jung's research and personal vision, however, made it difficult to follow his older colleague's doctrine, and they parted ways. This division was painful for Jung and resulted in the establishment of Jung's analytical psychology as a comprehensive system separate from psychoanalysis. Among the central concepts of analytical psychology is individuation—the lifelong psychological process of differentiation of the self out of each individual's conscious and unconscious elements. Jung considered it to be the main task of human development. He created some of the best-known psychological concepts, including synchronicity, archetypal phenomena, the collective unconscious, the psychological complex, and extraversion and introversion. His treatment of American businessman and politician Rowland Hazard in 1926 with his conviction that alcoholics may recover if they have a "vital spiritual (or religious) experience" played a crucial role in the chain of events that led to the formation of Alcoholics Anonymous. Jung was an artist, craftsman, builder, and prolific writer. Many of his works were not published until after his death, and some remain unpublished.
Biography
Early life
Childhood
Carl Gustav Jung was born 26 July 1875 in Kesswil, in the Swiss canton of Thurgau, as the first surviving son of Paul Achilles Jung (1842–1896) and Emilie Jung (née Preiswerk; 1848–1923). His birth was preceded by two stillbirths and that of a son named Paul, born in 1873, who survived only a few days. Paul Jung, Carl's father, was the youngest son of a noted German-Swiss physician and professor of medicine at Basel, Karl Gustav Jung (1794–1864). Karl Jung became Rector of Basel University and Master of the Swiss Lodge of Freemasons. It was rumoured that he was the illegitimate son of Goethe, but this is likely a legend. Paul Jung was a rural pastor in the Swiss Reformed Church.Jung considered his father reliable, but weak and powerless. Emilie Preiswerk, Carl's mother, grew up in a large family whose Swiss roots went back five centuries. She was the youngest child of a distinguished Basel churchman and academic, Samuel Preiswerk (1799–1871), and his second wife. Samuel Preiswerk was an Antistes (the title given to the head of the Reformed clergy in the city) as well as a Hebraist, author, and editor, who taught Paul Jung as his professor of Hebrew at Basel University. He was an early advocate of Zionism and was interested in the occult. Eight of Carl Jung's uncles were also clergymen. In contrast to his father, Carl saw his mother as unreliable and inconsistent, which caused him to associate women more broadly as having an "innate unreliability" (Later, these early impressions were revised: "I have trusted men friends and been disappointed by them, and I have mistrusted women and was not disappointed."). Emilie was an eccentric and depressed woman; she spent considerable time in her bedroom, where she said spirits visited her at night. Though she was normal during the day, Jung recalled that at night, his mother became strange and mysterious. He said that one night, he saw a faintly luminous and indefinite figure coming from her room, with a head detached from the neck and floating in the air in front of the body. Jung had a better relationship with his father.
Jung's father was appointed to a more prosperous parish in Laufen when Carl was six months old. Whilst there, tensions between Jung's father and mother had developed. When Jung was three years old, his mother left Laufen for several months of hospitalisation near Basel for some unspecified physical ailment, which he later attributed to problems in their marriage. His father took Carl to be cared for by Emilie Jung's unmarried sister in Basel, but he was later brought back to his father's residence. Carl developed generalised eczema in response. In his memoir, Jung would remark that this parental influence was the "handicap I started off with". After three years living in Laufen, Paul Jung requested a transfer. In 1879, he was called to Klein-Hüningen, next to Basel, where his family lived in a church parsonage. The relocation brought Emilie closer to contact with her family and lifted her melancholy. When Jung was nine, his sister Johanna Gertrud (1884–1935) was born. Known in the family as "Trudi", she later became a secretary to her brother. Jung attended a local village school, and at 10 (or 11) went to Basel Gymnasium, where he was very unhappy. Between ages 17 and 18, Jung became interested in philosophy, in particular in Pythagoras, Heraclitus (a life-long favourite), Empedocles, Plato, Schopenhauer through his The World as Will and Idea, and Kant's Critique of Pure Reason. He also discovered Goethe through Faust and Meister Eckhart, who became life-long favourites.
Memories of childhood Jung was a solitary and introverted child. From childhood, he believed that, like his mother, he had two personalities—a modern Swiss citizen and a personality more suited to the 18th century. "Personality Number 1", as he termed it, was a typical schoolboy living in the era of the time, his conscious personality. "Personality Number 2" was a dignified, authoritative, and influential man from the past, his unconscious. Though Jung was close to both parents, he was disappointed by his father's academic approach to faith.
Some childhood memories made lifelong impressions on him. As a boy, he carved a tiny mannequin into the end of the wooden ruler from his pencil case and placed it inside it. He added a stone, which he had painted into the upper and lower halves, and hid the case in the attic. Periodically, he would return to the mannequin, often bringing tiny sheets of paper with messages inscribed on them in his own secret language. He later reflected that this ceremonial act brought him a feeling of inner peace and security. Years later, he discovered similarities between his personal experience and the practices associated with totems in Indigenous cultures, such as the collection of soul-stones near Arlesheim or the tjurungas of Australia. He concluded that his intuitive ceremonial act was an unconscious ritual, which he had practiced in a way that was strikingly similar to those in distant locations which he, as a young boy, knew nothing about. His observations about symbols, archetypes, and the collective unconscious were inspired, in part, by these early experiences combined with his later research. At the age of 12, shortly before the end of his first year at the Humanistisches Gymnasium in Basel, Jung was pushed to the ground by another boy and hit his head, momentarily losing consciousness (he later recognised the incident was indirectly his fault). A thought then came to him—"Now you won't have to go to school anymore". From then on, whenever he walked to school or began homework, he fainted. He remained home for six months until he overheard his father speaking hurriedly to a visitor about the boy's future ability to support himself. They suspected he had epilepsy. Confronted with his family's poverty, he realized the need for academic excellence. He entered his father's study and began poring over Latin grammar. He fainted three more times but eventually overcame the urge and did not faint again. This event, Jung later recalled, "was when I learned what a neurosis is".
University studies and early career Initially, Jung aspired to be a Christian minister. His household had a strong moral sense, and several of his family were clergy. Jung had wanted to study archaeology, but his family could not afford to send him further than the University of Basel, which did not teach it. After studying philosophy in his teens, Jung rejected the path of religious traditionalism and decided to pursue psychiatry and medicine. His interest was captured by the fields' combination of the biological and spiritual, exactly what he was searching for. In 1895, Jung began to study medicine at the University of Basel on a grant. Barely a year later, his father, Paul, died and left the family nearly destitute. The family was helped by relatives, who also contributed to Jung's studies. During his student days, Jung entertained his contemporaries with the family legend that his paternal grandfather was the illegitimate son of Goethe and his German great-grandmother, Sophie Ziegler. In later life, he pulled back from this tale, saying only that Sophie was a friend of Goethe's niece. Influenced by an earlier study by Freud's contemporary Théodore Flournoy, Jung wrote his doctoral thesis on spiritualism, focusing on a young medium, his cousin Hélène Preiswerk, whose séances and table turnings he had attended. Titled On the Psychology and Pathology of So-Called Occult Phenomena, it was published in 1903.
It was during this early period when Jung was an assistant at the Anatomical Institute at Basel University, that he took an interest in paleoanthropology and the revolutionary discoveries of Homo erectus and Neanderthal fossils. These formative experiences contributed to his fascination with the evolutionary past of humanity and his belief that an ancient evolutionary layer in the psyche, represented by early fossil hominins, is still evident in the psychology of modern humans. Despite showing promise in medicine and almost choosing to specialise in surgery, Jung, to the dismay of his family and professors, decided to become a psychiatrist after reading a Richard von Krafft-Ebing's Textbook of Psychiatry. In December 1900, he moved to Zürich and began as an intern (voluntary doctor) at the Burghölzli psychiatric hospital under the psychiatrist Eugen Bleuler. Bleuler was already in communication with Sigmund Freud and introduced Jung to his work. At Burghölzli, Jung became interested in 'dementia praecox' (former name for schizophrenia, a term that Bleuler came up with). Before this he had mainly been interested in neurosis, but psychotic patients would become his primary concern for the rest of his career. In 1902, on leave from Burghölzli, Jung studied with Pierre Janet in Paris, and later equated his view of the complex with Janet's idée fixe subconsciente. In 1905, Jung was appointed as a permanent 'senior' doctor at Burghölzli and became a lecturer Privatdozent in the medical faculty of Zurich University. In 1904, with Franz Riklin, he published Diagnostic Association Studies, of which Freud obtained a copy. In 1909, Jung left Burghölzli and began a private practice in his home in Küsnacht.
Marriage
In 1903, Jung married Emma Rauschenbach (1882–1955), seven years his junior and the elder daughter of a wealthy industrialist in eastern Switzerland, Johannes Rauschenbach-Schenck. Johannes was the owner of IWC Schaffhausen—the International Watch Company, manufacturer of luxury time-pieces. Upon his death in 1905, his two daughters and their husbands became owners of the business. Jung's brother-in-law—Ernst Homberger—became the principal proprietor, but the Jungs remained shareholders in a thriving business that ensured the family's financial security for decades. Emma Jung, whose education had been limited, showed considerable ability and interest in her husband's research. She threw herself into psychological studies and acted as his assistant at Burghölzli. She eventually became a noted psychoanalyst in her own right and lectured at the Jungian Institute in Zürich. Carl and Emma Jung first lived together in a flat at Burghölzli, and then, in 1908, they moved to a house that they designed and built beside the lake at Küstnacht, where they lived for the rest of their lives. The marriage lasted until Emma died in 1955. They had five children:
Agathe Niehus, born on 28 December 1904 Gret Baumann, born on 8 February 1906 Franz Jung-Merker, born on 28 November 1908 Marianne Niehus, born on 20 September 1910 Helene Hoerni, born on 18 March 1914 None of the children continued in their father's field. The daughters, Agathe and Marianne, assisted in publishing work. During his marriage, Jung engaged in at least one extramarital relationship: with his patient and, later, fellow psychoanalyst Sabina Spielrein. A continuing affair with Toni Wolff, starting in 1910, has also been alleged. Jung confided in Freud that he had "'polygamous components' in himself" and that "'The pre-requisite of a good marriage, it seems to me, is the licence to be unfaithful'".
Relationship with Freud
Meeting and collaboration
Jung was introduced to Freud's work by Bleuler whilst working at Burghölzli Hospital. Bleuler asked him to write a review of The Interpretation of Dreams (1899), which he read in 1900. In the early 1900s, psychology as a science was still in its early stages, but Jung became a qualified practitioner of Freud's new "psycho-analysis". Freud needed collaborators and pupils to validate and spread his ideas. Burghölzli was a renowned psychiatric clinic in Zurich, and Jung's research had already gained him international recognition. Jung sent Freud a copy of his Studies in Word Association in 1906. The same year, he published Diagnostic Association Studies, a copy of which he later sent to Freud, who had already purchased a copy. Preceded by a lively correspondence, Jung met Freud for the first time in Vienna on 3 March 1907.Jung recalled the discussion between himself and Freud as interminable and unceasing for 13 hours. Six months later, the then 50-year-old Freud sent a collection of his latest published essays to Jung in Zurich. This began an intense correspondence and collaboration that lasted six years. In 1908, Jung became an editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. In the late summer of 1909, Jung sailed with Freud and Hungarian psychoanalyst Sándor Ferenczi to the United States. From 7–11 September, they took part in the twentieth-anniversary celebration of the founding of Clark University in Worcester, Massachusetts, the Vicennial Conference on Psychology and Pedagogy. Freud was the featured lecturer, and Jung spoke and received an honorary degree. The conference was planned by the psychologist G. Stanley Hall and included 27 distinguished psychiatrists, neurologists, and psychologists. It represented a watershed in the acceptance of psychoanalysis in North America. This forged welcome links between Jung and influential Americans. Jung returned to the United States the next year for a brief visit. In 1910, Freud proposed Jung, "his adopted eldest son, his crown prince, and successor," for the position of lifetime President of the newly formed International Psychoanalytical Association. However, after forceful objections from his Viennese colleagues, it was agreed Jung would be elected to serve a two-year term of office.
Divergence and break
While Jung worked on his Psychology of the Unconscious: a study of the transformations and symbolisms of the libido, tensions manifested between him and Freud because of various disagreements, including those concerning the nature of libido. Jung de-emphasized the importance of sexual development and focused on the collective unconscious: the part of the unconscious that contains memories and ideas that Jung believed were inherited from ancestors. While he did think that the libido was an important source of personal growth, unlike Freud, Jung did not think that the libido alone was responsible for the formation of the core personality. In 1912, these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zurich, an incident Jung referred to as "the Kreuzlingen gesture". Shortly thereafter, Jung again traveled to the US and gave the Fordham University lectures, a six-week series, which were published later in the year as Psychology of the Unconscious, and subsequently republished as Symbols of Transformation. While they contain remarks on Jung's dissenting view on the libido, they represent largely a "psychoanalytical Jung" and not the theory of analytical psychology, for which he became famous in the following decades. Nonetheless, it was their publication which, Jung declared, "cost me my friendship with Freud". Another disagreement with Freud stemmed from their differing concepts of the unconscious. Jung saw Freud's theory of the unconscious as incomplete, unnecessarily negative, and inelastic. According to Jung, Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung's observations overlap to an extent with Freud's model of the unconscious, what Jung called the "personal unconscious", but his hypothesis is more about a process than a static model, and he also proposed the existence of a second, overarching form of the unconscious beyond the personal, that he named the psychoid—a term borrowed from neo-vitalist philosopher and embryologist Hans Driesch (1867–1941)—but with a somewhat altered meaning. The collective unconscious is not so much a 'geographical location', but a deduction from the alleged ubiquity of archetypes over space and time. Consequently, their personal and professional relationship fractured—each stating the other could not admit he could be wrong. In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement. While Jung spoke, Freud suddenly fainted, and Jung carried him to a couch. In early January 1913, Freud wrote to Jung, proposing that "we abandon our private relationship entirely. I will lose nothing, because I have long been joined to you only by the thin thread of the further development of past disappointments". Jung agreed to comply with this arrangement. They met personally for the last time in September 1913 at the Fourth International Psychoanalytical Congress in Munich. Jung gave a talk on psychological types, the introvert and extraverted types, in analytical psychology. It was the publication of Jung's book The Psychology of the Unconscious in 1912 that led to the final break with Freud. The letters they exchanged at the time show Freud's refusal to consider Jung's ideas. This rejection caused what Jung described in his posthumously published autobiography, Memories, Dreams, Reflections (1962) as a "resounding censure". However, the exact reasons for this final break between the two is debated between Jungians and Freudians to this day. After the culminating break in 1913, Jung went through a period of psychological strain and transformation. Henri Ellenberger called Jung's intense experience a "creative illness" and compared it favourably to Freud's own period of what he called neurasthenia and hysteria.
Interest in William James During his first trip to the United States with Freud, Jung was introduced to the elder philosopher and psychologist William James, known as the "Father of American psychology," whose ideas Jung would incorporate into his own work. Jung connected with James around their mutual interests in mysticism, spiritualism and psychical phenomena. James wrote to a friend after the conference stating Jung "left a favorable impression," while "his views of Freud were mixed." James died about eleven months later. The ideas of both Jung and James, on topics including hopelessness, self-surrender, and spiritual experiences, were influential in the development and founding of the international altruistic, spiritual movement Alcoholics Anonymous on 10 June 1935, in Akron, Ohio, a quarter of a century after James' death and in Jung's sixtieth year.
Midlife isolation After the break between Jung and Freud in 1913, Jung went through a pivotal psychological transformation, and, after the Munich congress, he was on the verge of a psychosis.This was exacerbated by the outbreak of the First World War in August 1914. Jung described the experience as a horrible "confrontation with the unconscious". He saw visions and heard voices. He worried at times that he was "menaced by a psychosis" or was "doing a schizophrenia". These experiences precipitated his writing of his Red Book, his seven-volume personal diaries that were only published partially and posthumously in 2009. In his crisis, Jung gave up his lectureship at the University of Zürich, although he continued his private practice in Küstnacht until his death in 1961. Jung spoke at meetings of the Psycho-Medical Society in London in 1913 and 1914. His travels were soon interrupted by the war, but his ideas continued to receive attention in England primarily through the efforts of Constance Long, who translated and published the first English volume of his collected writings. As well as his eventual break from Freud, Jung's publication of Psychology of the Unconscious in 1913 resulted in many of Jung's friends and colleagues dropping away and declaring him a mystic. This book was Jung's first publication, which represented his individual point of view and declared the difference between psychoanalysis and analytic psychology.
The Black Books and The Red Book
Jung decided that his near-psychotic experiences were of value and, in private, he induced hallucinations or, in his words, a process of "active imagination". He recorded everything he experienced in small journals, which Jung referred to in the singular as his Black Book, considering it a "single integral whole", even though some of these original journals have a brown cover. Jung described his 1912 book as "an attempt, only partially successful, to create a wider setting for medical psychology and to bring the whole of the psychic phenomena within its purview". The book was later revised and retitled Symbols of Transformation in 1952. The material Jung wrote was subjected to several edits, hand-written and typed, including another, "second layer" of text, his continual psychological interpretations during the process of editing. Around 1915, Jung commissioned a large red leather-bound book, and began to transcribe his notes and paint, working intermittently for sixteen years. Jung left no posthumous instructions about the final disposition of what he called the Liber Novus or Red Book. Sonu Shamdasani, a historian of psychology from London, tried for three years to persuade Jung's resistant heirs to have it published. Ulrich Hoerni, Jung's grandson who manages the Jung archives, decided to publish it when the necessary additional funds were raised through the Philemon Foundation. Up to September 2008, fewer than about two dozen people had ever seen it. In 2007, two technicians for DigitalFusion, working with New York City publishers W. W. Norton & Company, scanned the manuscript with a 10,200-pixel scanner. It was published on 7 October 2009 in German, with a "separate English translation along with Shamdasani's introduction and footnotes" at the back of the book. According to Sara Corbett, reviewing the text for The New York Times, "The book is bombastic, baroque and like so much else about Carl Jung, a willful oddity, synced with an antediluvian and mystical reality." The Rubin Museum of Art in New York City displayed Jung's Red Book leather folio, as well as some of his original "Black Book" journals, from 7 October 2009 to 15 February 2010. According to them, "During the period in which he worked on this book, Jung developed his principal theories of archetypes, collective unconscious, and the process of individuation." Two-thirds of the pages bear Jung's illuminations and illustrations to the text.
Wartime army service During World War I, Jung was drafted as an army doctor, and soon made commandant of an internment camp for British officers and soldiers. The Swiss were neutral and obliged to intern personnel from either side of the conflict, who crossed their frontier to evade capture. Jung worked to improve the conditions of soldiers stranded in Switzerland and encouraged them to attend university courses. As his work in the internment camp was not onerous, Jung also spent his time there doing spontaneous drawings which formed into mandalas.
Travels Jung emerged from his period of isolation in the late 1910s with the publication of several journal articles, followed in 1921 with Psychological Types, one of his most influential books. There followed a decade of active publication, interspersed with overseas travels. In addition to his international travels, in 1922, he bought some land at Bollingen in Zürich, where he built a tower. He would continue to build other additions to the building, constructing an "architectural mandala".
England (1920, 1923, 1925, 1935, 1938, 1946) Constance Long arranged for Jung to deliver a seminar in Cornwall in 1920. Another seminar was held in 1923, this one organized by Jung's British protégé Helton Godwin Baynes (known as "Peter") (1882–1943), and another in 1925.
In 1935, at the invitation of his close British friends and colleagues, H. G. Baynes, E. A. Bennet and Hugh Crichton-Miller, Jung gave a series of lectures at the Tavistock Clinic in London, later published as part of the Collected Works. In 1938, Jung was awarded an honorary degree by the University of Oxford.At the tenth International Medical Congress for Psychotherapy held at Oxford from 29 July to 2 August 1938, Jung gave the presidential address, followed by a visit to Cheshire to stay with the Bailey family at Lawton Mere. In 1946, Jung agreed to become the first Honorary President of the newly formed Society of Analytical Psychology in London, having previously approved its training programme devised by Michael Fordham.
United States 1909–1912, 1924–1925, & 1936–1937 During the period of Jung's collaboration with Freud, both visited the US in 1909 to lecture at Clark University, Worcester, Massachusetts, where both were awarded honorary degrees. In 1912, Jung gave a series of lectures at Fordham University, New York, which were published later in the year as Psychology of the Unconscious. Jung made a more extensive trip westward in the winter of 1924–25, financed and organized by Fowler McCormick and George Porter. Of particular value to Jung was a visit with Chief Mountain Lake of the Taos Pueblo near Taos, New Mexico. Jung made another trip to America in 1936, receiving an honorary degree at Harvard, and giving lectures in New York and New England for his growing group of American followers. He returned in 1937 to deliver the Terry Lectures at Yale University, later published as Psychology and Religion.
East Africa In October 1925, Jung embarked on his most ambitious expedition, the "Bugishu Psychological Expedition" to East Africa. He was accompanied by his English friend, "Peter" Baynes, and an American associate, George Beckwith. On the voyage to Africa, they became acquainted with an English woman named Ruth Bailey, who joined their safari a few weeks later. The group traveled through Kenya and Uganda to the slopes of Mount Elgon, where Jung hoped to increase his understanding of "primitive psychology" through conversations with the culturally isolated residents of that area. Later, he concluded that the major insights he had gleaned had to do with himself and the European psychology in which he had been raised. One of Jung's most famous proposed constructs is kinship libido. Jung defined this as an instinctive feeling of belonging to a particular group or family and believed it was vital to the human experience, and used this as an endogamous aspect of the libido and what lies within the family. This is similar to a Bantu term called Ubuntu that emphasizes humanity and almost the same meaning as kinship libido, which is, "I am because you are."
India
During his 1937–1938 journey to India, Jung developed an interest in Indian philosophy and religious traditions, particularly Hinduism, Buddhism, and Advaita Vedanta, which influenced his later reflections on symbolism, the unconscious, and the concept of the Self. Jung compared Indian spiritual traditions to modern Western culture, which he described as more focused on logic and material things. He wrote that Eastern traditions preserved psychological and symbolic modes of understanding that the West had partly lost, and he expressed admiration for the philosophical depth of Indian metaphysics, yoga, and contemplative practices. At the same time, he maintained that these traditions emerged from a different cultural and psychological context, and he cautioned that their direct adoption by Westerners could be problematic without any prior psychological development through which he termed as individuation. During this visit, he declined an opportunity to meet the Advaita Vedanta sage Ramana Maharshi, for what he later explained was that he preferred to pursue insight through his own psychological work rather than through the authority of spiritual teachers. Jung discussed these thoughts in his several later writings, including Psychology and the East, The Holy Men of India, and Memories, Dreams, Reflections, where he argued that dialogue between Eastern spirituality and Western psychology could be fruitful, but that the two traditions reflected different historical paths toward understanding the human psyche and spiritual experience. He visited Vedagiriswarar Temple where he had a conversation with a local expert about the symbols and sculptures on the gopuram of this temple. He later wrote about this conversation in his book Aion. Jung became ill on this trip, suffering delirium in a Calcutta hospital. After 1938, his travels were confined to Europe.
Later life and death
Jung became a full professor of medical psychology at the University of Basel in 1943 but resigned after a heart attack the next year to lead a more private life. In 1945, he began corresponding with an English Roman Catholic priest, Father Victor White, who became a close friend, regularly visiting the Jungs at the Bollingen estate. Jung became ill again in 1952. Jung continued to publish books until the end of his life, including Flying Saucers: A Modern Myth of Things Seen in the Skies (1959), which analysed the archetypal meaning and possible psychological significance of the reported observations of UFOs. In 1961, he wrote his last work, a contribution to Man and His Symbols entitled "Approaching the Unconscious" (published posthumously in 1964). Jung died on 6 June 1961 at Küsnacht after a short illness.He had been beset by circulatory diseases.
Awards
Among his principal distinctions are honorary doctorates from:
Clark University 1909 Fordham University 1912 Harvard University 1936 University of Allahabad 1937 University of Benares 1937 University of Calcutta 1938 University of Oxford 1938 University of Geneva 1945 Swiss Federal Institute of Technology in Zurich 1955 on his 80th birthday In addition, he was:
given a Literature prize from the city of Zurich, 1932 made Titular Professor of the Swiss Federal Institute of Technology in Zurich, ETH 1935 appointed Honorary Member of the Royal Society of Medicine 1939 given a Festschrift at Eranos 1945 appointed President of the Society of Analytical Psychology, London, 1946 given a Festschrift by students and friends in 1955 named Honorary citizen of Küsnacht 1960, on his 85th birthday
Thought
Jung's thought derived from the classical education he received at school and from early family influences, which on the maternal side were a combination of Reformed Protestant academic theology with an interest in occult phenomena. On his father's side was a dedication to academic discipline emanating from his grandfather - the physician, scientist, one-time student activist and convert from Catholicism to Swiss Reformed Protestantism, and first Basel Professor of Medicine, Karl Gustav Jung. Family lore also suggested there was at least a social connection to the German polymath, Johann Wolfgang Goethe, through the latter's niece, Lotte Kestner (known as "Lottchen") who was a frequent visitor in Jung senior's household. Jung had, through his marriage, the economic security to pursue interests in other intellectual topics of the moment. His early celebrity as a research scientist through the Word Association Test led to the start of prolific correspondence and worldwide travel. It opened academic as well as social avenues, supported by his explorations into anthropology, quantum physics, vitalism, Eastern and Western philosophy. He delved into epistemology, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and spiritual subjects led many to label him a mystic, although he preferred to be seen as a man of science. Jung, unlike Freud, was deeply knowledgeable about philosophical concepts and sought links between epistemology and emergent theories of psychology.
Key concepts
Within the field of analytical psychology, a brief survey of major concepts developed by Jung includes (alphabetical):
Anima and animus—(archetype) the contrasexual aspect of a person's psyche. In a woman's psyche, her inner personal masculine is conceived as a complex and an archetypal image; in a man's psyche, his inner personal feminine is conceived both as a complex and an archetypal image. Archetype—a concept "borrowed" from anthropology to denote supposedly universal and recurring mental images or themes. Jung's descriptions of archetypes varied over time. Archetypal images—universal symbols that mediate opposites in the psyche, often found in religious art, mythology, and fairy tales across cultures. Collective unconscious—aspects of unconsciousness experienced by all people in different cultures. Complex—the repressed organisation of images and experiences that governs perception and behaviour. Extraversion and introversion—personality traits of degrees of openness or reserve contributing to psychological type. Individuation—the process of fulfilment of each individual "which negates neither the conscious or [sic] unconscious position but does justice to them both". Interpersonal relationship—the way people relate to others reflects how they relate to themselves. This may also be extended to relations with the natural environment. Numinous—a healing, transformative or destructive spiritual power. Also, an invisible power inherent in an object. Jung develops the concept from the work of Rudolf Otto, who based it on the Latin numen. Persona—element of the personality that arises "for reasons of adaptation or personal convenience"—the "masks" one puts on in various situations. Psychological Types—a framework for consciously orienting psychotherapists to patients by raising particular modes of personality to consciousness and differentiation between analyst and patient. Shadow—(archetype) the repressed, therefore unknown, aspects of the personality, including those often considered to be negative. Self—(archetype) the central overarching concept governing the individuation process, as symbolized by mandalas, the union of male and female, totality, and unity. Jung viewed it as the psyche's central archetype. Synchronicity—an acausal principle as a basis for the apparently random concurrence of phenomena.
Collective unconscious
Since the establishment of psychoanalytic theory, the notion and meaning of individuals having an unconscious, popularised by Freud, has come to be commonly accepted. An individual's personal unconscious is made up of thoughts and emotions that have, at some time, been experienced or held in mind but which have been repressed or forgotten. By contrast, the collective unconscious is neither acquired by activities within an individual's life nor is it a container of things that are thoughts, memories or ideas which are capable of being conscious during one's life. In this sense, the contents of it were never naturally "known" through physical or cognitive experience and then forgotten. The collective unconscious consists of universal heritable elements common to all humans, distinct from other species. However, this does not necessarily imply a genetic cause, but rather encapsulates influences of evolutionary biology, the history of civilization, ethnology, brain and nervous system development, and general psychological development. Considering its composition in practical physiological and psychological terms, "it consists of pre-existent forms, the archetypes, which can only become conscious secondarily and which give definite form to certain psychic contents." Jung writes about causal factors in personal psychology as stemming from, influenced by an abstraction of the impersonal physical layer, the common and universal physiology among all humans.He considers that science would hardly deny the existence and basic nature of "instincts", existing as a whole set of motivating urges. The collective unconscious acts as the frame where science can distinguish individual motivating urges, thought to be universal across all individuals of the human species, while instincts are present in all species. Jung contends, "The hypothesis of the collective unconscious is, therefore, no more daring than to assume there are instincts." The collective unconscious is made up of archetypes.
Archetype
The archetype is a concept "borrowed" from anthropology to denote a process of nature. Jung's definitions of archetypes varied over time and have been the subject of debate regarding their usefulness. Archetypal images, also referred to as motifs in mythology, are universal symbols that can mediate opposites in the psyche. They often found in religious art, mythology and fairy tales across cultures. Jung saw archetypes as pre-configurations in nature that give rise to repeating, understandable, describable experiences. They are the functional units of the collective unconscious. The concept resembled Plato's 'ideas'. Later contributions came from Adolf Bastian and Hermann Usener, among others.In the first half of the twentieth century, it proved impossible to objectively isolate and categorise the notion of an archetype within a materialist frame. According to Jung, there are "as many archetypes as there are typical situations in life", and he asserted that they have a dynamic mutual influence on one another. Their alleged presence could be extracted fro