By C. G. Jung
Aion, initially released in German in 1951, is likely one of the significant works of Jung's later years. The imperative subject of the amount is the symbolic illustration of the psychic totality in the course of the notion of the Self, whose conventional ancient similar is the determine of Christ. Jung demonstrates his thesis through an research of the Allegoria Christi, specifically the fish image, but in addition of Gnostic and alchemical symbolism, which he treats as phenomena of cultural assimilation. the 1st 4 chapters, at the ego, the shadow, and the anima and animus, offer a beneficial summation of those key recommendations in Jung's procedure of psychology.
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The scope of this paintings is to synopsize, synthesize, expand, and to problem Bion in a reader-friendly demeanour. offering crucial legacy-ideas for psychoanalysis—the rules which are at the innovative of the sphere that must be identified via the psychological well-being career at large—it highlights and defines the wider and deeper implications of his works.
Brings jointly formerly unpublished works from various sessions of Bion's occupation that are associated through the idea that of classifying and conceptualizing notion. the 1st paper 'The Grid' dates from 1963, the second one half includes transcripts of 2 tape-recordings made via Bion in 1977 reflecting his curiosity in 'stray' innovations.
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Extra resources for Aion: Researches into the Phenomenology of the Self (The Collected Works of C.G. Jung, Volume 9; Part 2)
Does the culturally sanctioned sublime derive from private sublima tion in such fashion that both can be or become nondefensive? As with Freud, and also as with Kristeva, it is easier for most of us to stay with these questions in the realms of art and literature than in the realm of religion. The majority of analysts, along with Kristeva, would believe that an analysis would be less than complete if it did not “lead to renunciation of faith with clear understanding” (Kristeva 1987b, 26). Kristeva sees faith as pathological merger.
E 14:192—93), he shifted away from a topo graphical toward a structural model and (with some subsequent lapses) dropped the noun-rendering “the” from “the unconscious” in favor of simply “unconscious” as adjectival (Smith 1978). This did not suit Lacan. ” Lacan’s contribution was to locate the Freudian account of individ ual development and family dynamics within the larger arena of lan guage and the cultural and symbolic order. The other scene is not con stituted by that which is dynamically repressed.
D . ) I think that the set of relationships and transformations Loewald is getting at in his remark about the death of Christ are better determined in terms of creation than in terms of redemption. The believer, in his understanding of creation, holds that the entire world, himself in cluded, might not have been, and God would still be in undiminished goodness and perfection. Both the believer and the world are held to exist through God’s unnecessitated choice. The “loss” that is envi sioned in this belief is the possible nonbeing of everything except God, not the loss of God.
Aion: Researches into the Phenomenology of the Self (The Collected Works of C.G. Jung, Volume 9; Part 2) by C. G. Jung