Paul Tillich, Carl Jung and the Recovery of Religion

Dourley, John P.

doi:10.4324/9780203929056

Cited by 11 publications

(3 citation statements)

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“…On Berdyaev on Jung, see Nicolaus (2008). On Tillich and Jung, see Dourley (2008). The best introduction to Schelling in English is Dale Snow's underappreciated Schelling and the End of Idealism (Snow, 1996).…”

Section: International Journal Of Jungian Studies 39mentioning

confidence: 97%

The question concerning metaphysics: a Schellingian intervention in analytical psychology

McGrath

2014

International Journal of Jungian Studies

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Schelling is the least understood of the major German philosophers. His work has a clearly demonstrable influence on the late nineteenth-century psychologies of the unconscious that were a decisive influence on both Freud and Jung. Where the mature Freudian metapsychology is a systematic effort to de-Romanticize the unconscious, purging it of the characteristic Schellingian themes of transcendence, teleology, and theology, Jung goes in the opposite direction: toward a psychology of transcendence, with cosmological and religious implications. This makes Schellingian psychology a natural ally to analytical psychology. But to exploit this hitherto neglected resource, Jungians must overcome Jung's antipathy for metaphysics.

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Section: International Journal Of Jungian Studies 39mentioning

confidence: 97%

The question concerning metaphysics: a Schellingian intervention in analytical psychology

McGrath

2014

International Journal of Jungian Studies

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“…Both Woodman and Jung lived at a mystical boundary between the religious and the secular, between the Christianity of their youth and the field of psychology, creating a new format for the West's evolving religious impulse. This paper will not debate whether Jungian psychology can be considered a religion or if Jung himself was a mystic, but it is important to note that these topics have been hotly contested and extensively discussed (Dourley, 2008(Dourley, , 2014Jaffe, 1989Jaffe, /2012Lachman, 2010;Shamdasani, 1998;Wehr, 1987). Although Jung constantly denied that his psychology described any metaphysical reality, he described psychological experience in confident detail.…”

Section: Defining Mysticismmentioning

confidence: 98%

Transcendence from Below: The Embodied Feminine Mysticism of Marion Woodman

2018

IJTS

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This article outlines the mystical path followed by Jungian analyst and author Marion Woodman. It unpacks the mystical aspects of Jungian psychology and uses Woodman’s life as a lens to view how the practice of mysticism can operate within alternative psycho-religious belief systems. Woodman deeply embraces mysticism as a transformative, feminist practice by focusing her work on healing the psycho-spiritual effects of patriarchy and the associated repression of women and the body. This paper also discusses how Woodman’s mystical revelations have begun to affect the epistemological foundation of Jungian psychology in a way that echoes the embodied and enactive perspective of participatory theory.

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“…In addition to thinkers who may have influenced Jung, Cooper discusses as panentheists other, contemporaneous thinkers to whom Jung does not refer but with whom scholars have subsequently considered it fruitful to compare him. These include, for example, Alfred North Whitehead (1861–1947), Paul Tillich (1886–1965), Nikolai Berdyaev (1874–1948), and Pierre Teilhard de Chardin (1881–1955) (Cooper , 8; Griffin ; Dourley ; Nicolaus ; Gustafson ).…”

Section: Jungian Psychology As An Instance Of Modern Panentheistic Thmentioning

confidence: 99%

Panentheism and the Undoing of Disenchantment

Main¹

2017

Zygon

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Abstract.In this article, I draw on historical and conceptual arguments to show, first, that disenchantment and the influential view of the relationship between science and religion to which disenchantment gives rise are rooted in the metaphysics of theism. I then introduce the alternative metaphysical position of panentheism and identify Jungian psychology as an important, if implicit, mid-twentieth-century instance of panentheistic thought. Using the example of Jungian psychology, I demonstrate how the viewpoint of panentheism undoes the implications of disenchantment for the relationship between science and religion, promoting greater opportunities for dialogue and reconciliation between science and religion. I note, however, that these closer relations may depend on understanding science and religion differently from how they are understood under disenchantment. While the original tension between science and religion is eased, another tension-between panentheistic and disenchanted understandings of science and religion-is exposed. I conclude by reflecting on some implications of this discussion for sociology.

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Paul Tillich, Carl Jung and the Recovery of Religion

Cited by 11 publications

References 0 publications

The question concerning metaphysics: a Schellingian intervention in analytical psychology

The question concerning metaphysics: a Schellingian intervention in analytical psychology

Transcendence from Below: The Embodied Feminine Mysticism of Marion Woodman

Panentheism and the Undoing of Disenchantment

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