Jungian theory

This paper contrasts Jung's account of synchronicity as evidence of an objective principle of meaning in Nature with a view that emphasizes human meaningmaking. All synchronicities generate indicative signs but only where this becomes a 'living symbol' of a transcendent intentionality at work in a living universe does synchronicity generate the kind of symbolic meaning that led Jung to posit the existence of a Universal Mind. This is regarded as a form of personal, experiential knowledge belonging to the 'imaginal world of meaning' characteristic of the 'primordial mind', as opposed to the 'rational world of knowledge' in which Jung attempted to present his experiences as if they were empirically and publicly verifiable. Whereas rational knowledge depends on a form of meaning in which causal chains and logical links are paramount, imaginal meaning is generated by forms of congruent correspondencea feature that synchronicity shares with metaphor and symbol-and the creation of narratives by means of retroactive organization of its constituent elements.

In this paper, Jungian and Freudian perspectives on the fantasy of rebirth are explored and a brief review of the literature on the theme is used to show how that the rebirth fantasy seems to be a universal fantasy in the human mind, connected with the experience of both destruction and creation. In the psychoanalytic process the rebirth fantasy is connected with initial hopes for a better life, but is also a vehicle for creating the analytic pair and for separating from the 'totalitarian object'. An account of clinical work with a patient is given to illustrate the mutual and parallel process of rebirth in both the patient and the therapist. For the patient, the therapy was experienced as an awakening or a birth. The therapist was initially doubtful about the patient's capacity to engage in the analytic process but his involvement and interest were 'born' during the early sessions, enabling the patient to rely on him to lead her out of the claustrophobic power of the totalitarian object.

This study examined a Jungian picture interpretation schema, which utilizes a specific quadrant method. This proposed schema, which is used in training at the C. G. Jung Institute in Zürich, attaches significance to specific areas of a drawing. The upper left of a drawing is associated with the father; the lower left with the unconscious; the lower right with the mother; and the upper right with the future. Three questions served as the foci of this study: Is the schema valid? Do certain types within Jung's personality theory respond better than others to the schema? Does the schema work best when it elicits a strong affective response from the person who created the picture? Subjects took one of two tests: a space domain test, or a colour associative test. The results revealed only two significant effects: a positive association (in the space domain test) between unconscious material with the unconscious quadrant and a negative association (in the colour associative test) of mother material with the mother quadrant. These results suggest that the Jungian quadrant schema used to interpret drawings is invalid and of minimal practical utility. Other methods of picture interpretation are discussed as well as suggestions for future research that would be helpful to this field.

Jung's theories of archetype, shadow, and the personal and collective unconscious provide a postmodern framework in which to consider the role of the expert witness in judicial proceedings. Archetypal themes, motifs, and influences help to illuminate the shadow of the judicial system and projections and behaviors among the cast of the court in pursuing justice. This article speaks to archetypal influences and dialectical tensions encountered by the expert witness in this judicial drama. The archetype of Justice is born from the human need for order and relational fairness in a world of chaos. The persona of justice is the promise of truth in the drama. The shadow of justice is untruth, the need to win by any means. The dynamics of the trickster archetype serve and promote injustice. These influences are examined by means of a case example. This approach will deepen understanding of court proceedings and the role of the expert witness in the heroic quest for justice.

In this paper I examine the various meanings of the term 'internal object', and the differences between various theoretical models for the formation of internal objects. I suggest that the idea in attachment theory of 'internal working models' emphasizes the internal world as one consisting of unconscious internalized patterns of emotional relationship. The term 'internal object' lacks this clarity and the different meanings it carries within differing theoretical frameworks are a source of confusion.

In this paper, destructiveness is approached as a multi-dimensional phenomenon where the mental health perspective addresses only one of these dimensions. An attempt is made to locate this phenomenon in the context of epistemological and societal considerations. Critical of mono-dimensional explanations based on causalreductive epistemology, the paper instead proposes the idea of an 'ecology of destructiveness', according to which mental health professionals cannot possibly continue to assume the role of detached observers. The ordinariness and archetypal fascination of destructiveness are discussed as preventing the psychologizing and pathologizing of it. In addition, it is suggested that 'destructiveness may be a tragic facet of the human condition', without this implying any justification of it. Based on my work with a group of Bosnian ex-camp prisoners, some basic principles of how one can work with survivors of atrocities are derived and discussed. A central feature of this work is the attempt to create an appropriate therapeutic context within which a 'therapeutic presence' and 'therapeutic witnessing' can be developed. Finally, the relevance of Jungian insights to this kind of work is reviewed and the emergence of new types of defences of the self is identified.

Post-modern psychology embodies two core themes, the social mind and the narrative self. Whereas the social-mind thesis seems diametrically opposed to Jung’s position regarding human nature, the narrative-self thesis is associated with research and theorizing about personal myth and mythmaking in ways that could make contact with Jung’s concerns. Jung’s view is examined here with particular attention to McAdams’ theory of narrative identity. It is suggested that the ostensible differences between Jung and post-modern psychology might reflect divergent interests, rather than necessarily irreconcilable worldviews.

This article explores one of C. G. Jung's generally neglected essays, his psychological interpretation of the Trinity, and links up key theoretical notions with several more mainstream psychoanalytic concepts. It further uses the notions of oneness, otherness, thirdness, and the fourth to consider the recent points of convergence between psychoanalysis and religion.

As a keynote to a conference bringing together psychoanalysts and analytical psychologists, this paper addresses different mythic attitudes toward the unconscious, starting with the caricatures of Oedipus and Narcissus that the author feels Jung and Freud originally projected onto each other in the course of their quarrel. He moves on to the fairytale-like stories of Perseus and Beauty and the Beast to discover more complex images of the stance taken in relation to the unconscious by present-day analysts working within both the Jungian and the Freudian traditions.

The English abstract is also found online with pics: http://hellenicpsyche.blogspot.com/2015/02/philemon-red-book-and-jungs-shadow-by.html

O ΦΙΛΗΜΩΝ, ΤΟ ΚΟΚΚΙΝΟ ΒΙΒΛΙΟ ΚΑΙ Η ΣΚΙΑ ΤΟΥ ΓΙΟΥΝΓΚ (JUNG) - Philemon, the Red book, and Jung's Shadow

Abstract (in English of the original Greek article)

"Philemon, the Red Book, and Jung's shadow":

This is about an article on the recently discovered and published book of Carl Gustav Jung, the famous Swiss psychologist and father of Analytical Psychology.  From Jung's theory of shadow (part of human personality structure and psyche's component to Jung's own "shadow" or revealed dark side...  Was he a "saint" or a "sinner"?  Besides of being the father of Depth Psychology and a pioneer of modern psychodynamic and humanistic psychologies, was he also the father of a new religion...even the father of New Age, as some scholars claim?  Was he a Christian, a pagan or even of his own religion?  Mainstream psychology of the academic establishment has acted as a gatekeeper of any psychological theory that integrates psychology and spirituality/religion/ancient & indigenous cultures/new science & quantum physics. 

What happened while Jung was writing the Red Book?  Who was Philemon?  Was he a spirit that visited him?  Was it a figment of his imagination, a delusion, a hallucination, an interdimensional being, an existing lifeform or energy force of the collective unconscious, an angel or even a demon as some scholars, theologians and priests may argue?  Did he just lose his mind?  Did his work took over his everyday life?  How can we explain the fact that they were witnesses when unexplained phenomena happened, such as apparitions, objects moving in the house, footsteps, noises, doorbell ringing and nobody was there?  Although some Christians, especially Greek Orthodox priests and theologians (usually those whose background is limited to conservative/fundamentalist close-minded theology only) may not approve the Jungian perspective, especially after the new revelations made by the discovery of the Red Book, still many Christians, such as Greek Orthodox psychologists and even priests who are also pastoral counselors, psychologists or psychiatrists may approve the Jungian perspective and use it in their practice. 

One thing is certain: Jung surpassed Freud by taking psychology and psychoanalysis to the next level, which is the collective unconscious.  Freud misused Greek mythology, because he lacked a basic knowledge and understanding of classics unlike Jung.  So Freud came up with Oedipus Complex, a psychological phenomenon that truly exists and he brilliantly discovered, indeed, but with a wrong name, because it should not be "Oedipus".  Freud spoke about a concept that Sophocles never thought of: Oedipus unconscious tendencies of incest.  All that Sophocles wanted to say was something even more important than the Oedipus Complex and that was "Fate" or "Pepromenon" in Greek.  Greeks of all ages, from antiquity to the present, we still say in 5th century BC classical Greek a proverb that is well-known and frequently used in today's Greece: "To pepromenon fygein adynaton" (it's impossible to get away with Fate"), which is not deterministic or fatalistic or against "free will" (well, there is some free will to a certain point, but still there are rules in the universe), but it refers to some universal forces operating like a blueprint in the acausal/quantum field that is beyond space-time and that is keen to the World/Transpersonal/Collective Unconscious.  So what Sophocles actually talked about was the Numen's interference with every human life and psyche in an acausal field of no space-time.  And, as it is already said, that definitely comes from the World/Transpersonal/Collective Unconscious.  For Jung, Philemon belonged to that world.  His Red Book, a modern illuminated manuscript with beautiful imaginative and colorful pictures and medieval revival-styled, particularly Gothic-styled calligraphy laboriously painted by his own hand, is a long account of such occurrences, manifestations, and concepts that uses an elaborate visual language to convey meanings that overturn all we know or we think we know in this post-modern and post-human world!  Some people who reside in the ivory towers of academia and professional practice in psychology and mental health  that would be really dangerous, especially for their careers that are primarily based on academic politics...  That's why Philemon and the Red Book were kept a secret by Jung himself and were locked in a drawer until they were accidently found! 

Unlike Freud, Jung went beyond sexual drives and automatic functions of the psyche, he used the Greek word "psyche" for soul, including many tenets of Greek psychology/philosophy, and emphasized all these subjects which were neglected at his times and...some of them are still neglected: Mythology (i.e Greek), midlife, history and culture, religion and spirituality, ancient philosophy in psychology, classics, early Christian/patristic/byzantine studies, psychoanalytic anthropology, ethnographic studies of indigenous cultures in psychology, femininity and the sacred, ancient wisdom, alchemy, mandala, astrology, paranormal/parasychological/transpersonal studies, new science, mind/body medicine, and quantum  physics. 

The fact that Jung believed that he was visited by Philemon, does not necessarily mean that he endorsed all that Philemon said to him.  Of course, that applies only in the case we don't believe that it was not his own voices of his own unconscious or even a mere figment of his imagination, a delusion or a hallucination.  Jung did not really attack Christianity in his writings.  On the contrary, he put theology, early Christian Studies, and Byzantine Studies in the ballgame of psychology, which was so far inaccessible to those subjects, even ridiculous to think of that!  He actually showed respect to those writings and used their language and semiotics as important constructive tools for his psychological theories and interpretations of the psyche and its surrounding world.  So what if Philemon actually came from the Collective Unconscious world, a world whose glimpses and reflections we can barely start to see now with the most recent advances of quantum mechanics and mind/body medicine?  What if Jung wrote his book to warn us about what is coming to our world and to our times of Globalization and all the nightmarish things proposed in the song "Imagine" that is a global dictatorship disguised as a peaceful one just to find out soon that it has no religion, no nation, no history, no culture, no diversity, no individuality?  We all know that Jung was not just a psychologist and a psychiatrist, but also a philosopher and a visionary.  So what if he had foreseen all that and warned us about it?  What if the Red Book is the manuscript in the bottle lost in the sea that we found today offshore with the message from the past concerning the future?

Jung proved that nothing is closed to an open mind, despite that some "scholars" who claim that they are making psychology super scientific are actually still having a close mind in the 21st century and because of them academia looks like a dark medieval library, like that in Eco's brilliant masterpiece "The Name of the Rose"...  I chose to answer them in Latin, as Jung used Greek and Latin a lot, but I doubt if they will understand it, as all they know is mainstream psychology and modern and...post-modern knowledge (if post-modern is knowledge and not a social construct of ultra modern theorists declaring a war against tradition/orthodoxy).  Well, too bad!  That's their problem!  So here it is:  "non umbra diem" or to use Eco's closing words of the aforementioned book: "Stat rosa pristina nomine nomina nunda tenemus"!

Hermeneutics has been central to the practice of Jung's psychology from the beginning, although he never fully and consistently developed a hermeneutic method of inquiry and the literature addressing this aspect of his psychology is not extensive. In this paper 1 we undertake a critical re-examination of Jung's relationship to hermeneutic thought, based on his explicit references to hermeneutics in the Collected Works and his theoretical development of the notion of archetypes. Although Jung did not consistently formulate a hermeneutic approach to inquiry, his theoretical development of archetypes is rich in hermeneutic implications. In particular, his notion of the archetype as such can be understood hermeneutically as a form of non-conceptual background understanding. Some implications of this construal of archetypes for Jungian hermeneutics as a form of inquiry are considered.

This paper traces the similarities between the cluster of influences that informed my own training and practice as a British developmental Jungian analyst and those that led to the creation of intersubjective and relational analysis in America. Having outlined five main themes of relational analysis, I show how these were anticipated by several trends in British analysis, especially the work of R.D. Laing and the theory of couple interaction developed by the Institute of Marital Studies at the Tavistock Centre in London. I then show the parallels between relational thinking and Jung's approach to clinical practice and discuss some of the dilemmas around the analyst's subjectivity and personal participation in the analytic relationship that are common to both traditions. My aim is to show that a relational approach to the practice of Jungian analysis is both 'traditional' and 'radical', being rooted in the traditions of the past while opening up pathways towards future development and clinical innovation.

This paper describes some similarities and differences between contemporary approaches to analysis as practised by 'Freudians' and 'Jungians' in London today. It aims to contribute to mutual understanding between different schools of analysis by showing how the analyst's interventions can only be understood in terms of the theoretical context from which they arise (cf. 'the analyst's preconscious', as discussed by ). A discussion of five key themes of Jungian theory is followed by an account of clinical work with a patient who enacted her inner world through the use of material objects brought to the consulting room, presenting difficult technical dilemmas concerning boundaries and enactment. The paper aims to shows how these Jungian themes influenced the analyst's response, particularly in relation to ideas of symbolic transformation, the unknowable nature of unconscious processes and the purposive orientation of the self towards wholeness and integration.

An empirical research a VITTORIO LINGIARDI and b PAOLA CAPOZZI a via Vigevano, 41, I-20144 Milano, Italy -vittorio.lingiardi@uniroma1.it b via Ramazzini 7, I-20129 Milano, Italy -paolacapozzi@tiscalinet.it Homosexuality is a challenging subject for the psychoanalytic community, which is now rethinking some of its basic theoretical and institutional assumptions. In recent decades psychoanalytic theory has changed, and the classical psychosexual model has been challenged. After a short review of major psychoanalytical theories of homosexuality, the authors focus on the existence of contrasting attitudes towards homosexuality. This plurality of theories and their clinical and institutional consequences stimulated the authors to investigate the relationship between the individual analyst's theoretical model and his/her clinical practice. The authors present the results of empirical research conducted in the Italian psychoanalytic community on the attitude of psychoanalysts towards homosexuality and the implications for cultural, theoretical and institutional issues. A questionnaire was sent to 600 psychoanalysts (206 of which responded), members of the ve main Italian psychoanalytic institutions. First, analysts' personal characteristics and preferred theoretical models were investigated. Second, the respondents responded to statements eliciting their theoretical and clinical approach towards homosexuality. Results indicate that: a) cultural and theoretical background in uences the analysts' attitudes towards homosexuality more than gender; b) there is a discrepancy between analysts' theoretical position and their clinical practice; and c) IPA institutes are more discriminatory towards homosexual colleagues than are Jungian ones.

A needed rapprochement between Jung and the contemporary human sciences may rest less on the much debated relevance of a biologistic collective unconscious than on a re-inscribing of an archetypal imagination, as the phenomenological and empirical core of Jungian psychology. The most promising approaches in this regard in terms of theory and research in psychology come from combining the cognitive psychology of metaphor and synaesthesia, individual differences in imaginative absorption and openness to numinous experience and spirituality as a form of symbolic intelligence. On the socio-cultural side, this cognitive psychology of archetypal imagination is also congruent with Lévi-Strauss on the metaphoric roots of mythological thinking, and Durkheim on a sociology of collective consciousness. This conjoined perspective, while validating the cross cultural commonality of physical metaphor intuited by Jung and Hillman on alchemy, also shows Jung's Red Book, considered as the expressive source for his more formal psychology, to be far closer in spirit to a socio-cultural collective consciousness, based on metaphoric imagination, than to a phylogenetic or evolutionary unconscious. A mutual re-inscribing of Jung into congruent areas of contemporary psychology, anthropology, sociology, and vice versa, can help to further validate Jung's key observations and is fully consistent with Jung's own early efforts at synthesis within the human sciences.

This paper is a phenomenological study based on field notes recorded in a nature journal and poems inspired by nature observation.  The assignment was conducted for a graduate course in “Cross-Cultural Mythology and Symbolism,”  and consisted mainly of locating and regularly visiting a “secret spot” in nature during the period from February 15 to April 2, 2011.  The practice included techniques for nature observation described in Starhawk’s The Earth Path: Grounding Your Spirit in the Rhythms of Nature (2004)  and was augmented by readings from Meredith Sabini’s book, The Earth Has a Soul: C. G. Jung on Nature, Technology, & Modern Life (2002)  and other readings. The assignment also included sketches of the natural surroundings and an imaginative dialogue with the natural environment, culminating in a paper on the central theme of the journal notes.  This theme is the idea of objective nature as a mirror for inner nature, i.e., the psyche or “soul,” specifically the cycles of nature as a metaphor for “seasons of the soul.”  The substance of the paper is a presentation of my initial field notes, accompanied by psychological and mythological commentary.

The relationship between analytical psychology and religion is part of the larger issue of the relationship between modernity and religion. There are three main views on the issue. The fundamentalist position sets religion against modernity and opts for religion over modernity. What I call the 'rationalist' position likewise sets religion against modernity but opts for modernity over religion. By contrast to both views, what I call the 'romantic' position reconciles religion with modernity. Rationalists maintain that religion can exist only in so far as it serves as an explanation of the physical world, which the rise of science now precludes. Romantics maintain that religion, while serving as an explanation of the physical world till dislodged by science, is at heart anything but an explanation. The toppling of the religious explanation by the scientific one, far from dooming religion, prods religion into making explicit what it has in fact been all along. By this categorization, Jung is overwhelmingly a romantic. For him, the function of religion has always been more psychological than explanatory, and the rise of science does not preclude the continuing existence of religious myths as a psychological rather than an explanatory phenomenon. For those for whom science does spell the demise of religion, secular myths can replace religious ones, and those secular myths are more secular versions of religious myths than secular alternatives to religious myths. Yet even if for Jung religion can still exist today because religion is in fact psychology, it does not follow that psychology is therefore a religion.

In this paper, the theme of the other will be examined and it will be argued that it is important to differentiate between two distinct types of other-the 'exotic' other which is distant and very different from the subject, and the 'familiar' other which is closer to the subject. The dynamic relationship between these two others will be investigated, and emphasis will be given to the process through which the exotic other tends to subjugate the familiar other. This relationship will then be discussed in its various applied forms, in the contexts of clinical practice and socio-political dimensions. In particular, a new reading of Jung's approach to the 'primitive' will be developed, based on the subjugation of the 'familiar' other by the 'exotic' other. A similar line of investigation will be followed to examine the concept of psychological trauma. In addition, Freud's 'narcissism of minor differences' and Bion's distinction between 'narcissism' and 'socialism' will be considered in the light of this differentiation between these two others.

Jacques Lefèvre d" Étaples" 1493 treatise De Magia naturali, On Natural Magic, demonstrates that the Florentine Natural Magicians" prisca theologia is this transdisciplinary Literary practice, which integrates philosophical, mathematical, psychological, and spiritual theory in an imaginal mythopoesis. It embodies this Literary art-form through: mythological beings such as Pan and Venus; imaginal cosmologies such as the Astrological Zodiac and the

Though Jung always insisted that his theories were scientifically and empirically founded, many of his theoretical claims are not only about what the psyche does – i.e. clinical observations – but also about what the psyche is, claims which therefore amount to speculative philosophical claims rather than empirical, scientific claims. This characteristic of Jung’s thought invites philosophical reflection on his theories and opens many of his claims to philosophical scrutiny and critique.
In this paper, I outline Jung’s notion of participation mystique and consider it from a philosophical standpoint. My goal is to articulate Jung’s idea of participation mystique in a way which better captures it philosophically than Jung is able to develop. I begin with some discussion of problems associated with translating Jung – especially the problem of translating “Seele” as “mind” – which in turn raises some central issues of a philosophy of human nature or “philosophical anthropology”. I then outline features of Jung’s notion of participation mystique, including elements of his descriptions which might suggest other interpretations of the data than he assumes. Finally, I offer a phenomenology of participation mystique, based on the philosophical anthropology that I have outlined. In the end, I attempt to clarify the notion of participation mystique philosophically, beyond what Jung was able to do, as well as, offer a sounder understanding of human nature and human functioning than is generally available in Jung’s sometimes sketchy writings on these issues.

This paper attempts to address the problematic of the other in analytical psychology. Despite the important contributions of Papadopoulos (1991, 2002) and Huskinson (2000, 2002) this question has not received the attention it warrants. Read in the light of Levinas' writings on otherness, Jung's tendency to characterize the self as unitary, autonomous and undivided may be seen as a defence against or even an erasure of otherness. However, a Derridean revisioning of this approach suggests that the ambiguities and paradoxes which Jung insisted were intrinsic to his intuitions about the self-concept have the potential to evoke a remarkably subtle vision of Selfhood manifesting within the very tensions generated between Same and Other. In conclusion, this experience of Selfhood is amplified in the light of some of the insights of contemporary German philosopher Waldenfels, with particular attention to the role of pathos in the encounter with alterity.

Jung's most obvious time-related concept is synchronicity. Yet, even though 'time' is embedded in it (chronos) there has been no systematic treatment of the time factor. Jung himself avoided dealing explicitly with the concept of time in synchronicity, in spite of its temporal assumptions and implications. In this paper the role of time in synchronicity is examined afresh, locating it in the context of meaning and relating it to the psychoid archetype. Synchronicity is viewed as an expression of the psychoid; the vital parameter for the elucidation of this link appears to be time. The author argues that the psychoid rests on relative time which Jung deemed transcendent. The existence of two different uses of the word 'time' in Jung's opus are emphasized: fixed time that dominates consciousness and relative time that exists in the psyche at large. Since consciousness cannot grasp the psychoid's temporality it de-relativizes time; examples of this 'behaviour' of time can be observed in instances of synchronicity. It is thus argued that synchronicity demonstrates by analogy the nature of the psychoid archetype. Jung's quaternio, as it developed via his communication with Pauli, is also examined in light of the above presented 'time theory'.

The importance of the temenos as a metaphor to conceptualize therapeutic containment is discussed. Jung drew the analogy between the consulting room and the temenos, at the centre of the Greek Temple as a sacred and inviolate place where the analysand might encounter the Self. Although Jung believed that whether called or not, the gods would appear, under certain conditions, patients may experience 'temenos lost', the loss of the holding function of the analytic space. Two cases are presented in which temenos issues played a central role. In one case, an unorthodox method was used to preserve the analytic container during the absence of the analyst and in the other, the impact of an extra-analytical encounter had a dramatic effect on the holding function of the temenos. A discussion is presented of the appropriate circumstances in which analysts may deviate from traditional analytic practice in order to preserve the temenos and transform a 'temenos lost' into a 'temenos regained'.

There has always been confusion and disagreement about the nature of the terms archetype and complex in Jungian circles, not to mention non-Jungian ones. Another ongoing concern is whether Jung's concept of the archetype and complex can be justified in terms of current scientific research, most notably that of neurophysiologists and others interested in the brain and consciousness. This paper proposes a theory of the formation of complexes, namely, that they are created through self-organization within the brain/mind. Self-organization is a process typical of large complex systems, and is generally accepted to operate within the brain and to be important in its functioning. Examples of self-organization in biology are related to the psychic processes that form the complexes. It is then natural to define the archetype in terms of the complex, and the authors propose a definition of the archetype as an equivalence class of complexes. On this view, the archetype is an emergent property of the activity of the brain/mind, and is, appropriately, defined at the level at which it emerges. This definition is in line with the original development of Jung's ideas, in that he derived the concept of the archetype from his earlier discovery of the feeling-toned complex.

An empirical research a VITTORIO LINGIARDI and b PAOLA CAPOZZI a via Vigevano, 41, I-20144 Milano, Italy -vittorio.lingiardi@uniroma1.it b via Ramazzini 7, I-20129 Milano, Italy -paolacapozzi@tiscalinet.it Homosexuality is a challenging subject for the psychoanalytic community, which is now rethinking some of its basic theoretical and institutional assumptions. In recent decades psychoanalytic theory has changed, and the classical psychosexual model has been challenged. After a short review of major psychoanalytical theories of homosexuality, the authors focus on the existence of contrasting attitudes towards homosexuality. This plurality of theories and their clinical and institutional consequences stimulated the authors to investigate the relationship between the individual analyst's theoretical model and his/her clinical practice. The authors present the results of empirical research conducted in the Italian psychoanalytic community on the attitude of psychoanalysts towards homosexuality and the implications for cultural, theoretical and institutional issues. A questionnaire was sent to 600 psychoanalysts (206 of which responded), members of the ve main Italian psychoanalytic institutions. First, analysts' personal characteristics and preferred theoretical models were investigated. Second, the respondents responded to statements eliciting their theoretical and clinical approach towards homosexuality. Results indicate that: a) cultural and theoretical background in uences the analysts' attitudes towards homosexuality more than gender; b) there is a discrepancy between analysts' theoretical position and their clinical practice; and c) IPA institutes are more discriminatory towards homosexual colleagues than are Jungian ones.

The author investigates the relation of Kant, Schopenhauer and Heidegger to Jung's attempts to formulate theory regarding the epistemological conundrum of what can and what cannot be known and what must remain uncertain. Jung's ambivalent use and misuse of Kant's division of the world into phenomenal and noumenal realms is highlighted in discussion of concepts such as the psychoid archetype which he called 'esse in anima' and his use of Schopenhauer's concept of 'will' to justify a transcendence of the psyche/soma divide in a postulation of a 'psychoid' realm. Finally, the author describes Jung's reaction to Heidegger's theories via his assertion that Heidegger's 'pre-given world design' was an alternate formulation of his concept of the archetypes. An underlying theme of the paper is a critique of Jung's foundationalism which perpetuates the myth of an isolated mind. This model of understanding subjectivity is briefly contrasted with Heidegger's 'fundamental ontology' which focuses on a non-Cartesian 'understanding' of the 'presencing of being' in everyday social and historical contexts.

Four experiments tested the hypothesis that people distance themselves from others who display characteristics they fear in themselves. In Study 1, participants were given false feedback that they were high or low in repressed anger and were given informa~on about a person who became angry and responded in a violent or nonviolent manner. High anger feedback participants distanced themselves only from the violent person. In Study 2, high anger feedback led to distancing from a violent other but not a dishonest other, whereas dishonesty feedback led to distancing from a dishonest other but not a violent other. The results of Studies 3 and 4 replicated and extended the distancing effect with an anger induction: Participants who were insulted distanced themselves from an angry/violent person, and verbalizing their emotions about being insulted eliminated this effect. Implications for understanding defenses against undesirable self-attributions are discussed.

This paper responds to a recent paper by Wolfgang Giegerich entitled "Two Jungs: apropos a paper by Mark Saban". Giegerich disputes my assertion that the "rigorous notion" at the heart of his psychology "finds no source in Jung's psychology, implicit or explicit". In order to do this he posits the existence of two Jungs, an exoteric Jung and an esoteric Jung. The implications of Giegerich's binary scission of Jung are explored in this paper, and show that the tendency to exalt one Jung while disparaging the other betrays a comprehensive blindness toward the contradictory complexity of Jung's psychology as a whole. It is suggested that this blindness is the consequence of Giegerich's systematic prioritization of a neo-Hegelian agenda that is in profound conflict with the telos of Jung's psychology.

The discussion comments firstly on the role of synchronicity which seems so natural and significant for Jungians but which Freudians would think no more than interesting coincidences. This gives an idea of how different the two schools' approach to the psyche can be. Some theoretical elaboration is made regarding archetypes and primal phantasies: primal phantasies are much related to sexuality, but sexuality understood as intimately linked to the great mysteries of life. The discussion of the clinical work shows more similarities than differences. This suggests that for both perspectives the clinical is sovereign. As we know, respect and care for the patient's evolution, true concern for the patient and skilful use of technique remain the most important indicators of successful therapeutic work in the different psychotherapeutic approaches.

Barreto's paper, 'Requiem for analytical psychology'; utilized Jung's dreams and visions to argue for the obsolescence of Jungian psychology. Its thesis rested upon the theoretical assumptions of Giegerich's psychology as a Discipline of Interiority, which he and Giegerich claim are themselves based in Jung's psychology. Here I argue that that claim is misplaced because it depends upon a fundamental misunderstanding of the nature of Jung's psychological project. I shall further argue that Giegerich's arguments for a Jungian basis to his psychology rely upon misreadings and decontextualisations of Jung's original texts. Finally, I shall attempt to draw attention to the weaknesses and contradictions involved in Barreto's interpretations of Jung's dreams and visions.

Blake Burleson's ninety-minute presentation was part one of 'A Passage to Africa' moderated by John Beebe. Eight individual filmed sequences from home movies taken by Helton Godwin Baynes during Jung's 1925 expedition to East Africa were shown. In addition to placing these clips in their historical, geographic, and cultural context, Burleson introduced the following cultural complexes revealed in the film and in travelling companion Ruth Bailey's commentary on the film: romantic primitivism, 'going black', self-conscious élite, 'furor Africanus', the 'black man's burden', racial inferiority, and the 'curse of Ham'.