Abstract: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 cosmolog… Show more
“…In fact, Giegerich's writings make it quite clear that these criteria are primarily derived from a vision of psychology inspired by the philosophical system of Hegel. As McGrath puts it, ‘Giegerich has recast “the system” as a psychology – albeit a psychology every bit as absolute as Hegel's idealism’ (McGrath , p. 17). So, while, in Hegel's system, philosophy contains within it the truths of religion, mythology etc., in the system created by Giegerich it is psychology that ‘is sublated science, sublated religion, sublated medicine’ (Giegerich 1998, p. 193).…”
Section: Pushing Offmentioning
confidence: 99%
“…This is the reason why Giegerich's understanding is inadequate to Jung's complexity. As McGrath puts it, ‘Giegerich, like Hegel, presumes that logic is adequate to the real; or, expressed psychodynamically, that a logic of soul is adequate to psychological reality’ (McGrath , p. 19). This is why, McGrath continues, Giegerich's psychology: suffers from all the weaknesses of idealism: coherence at the cost of adequacy, forgetfulness of the real, and violation, however subtle, of the dignity of the person by valuing the universal, the conceptual and the logical over the unique, irrepeatable and incommunicable truth of the existing individual human being.…”
Section: Introduction As Philosophical Excursusmentioning
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.
“…In fact, Giegerich's writings make it quite clear that these criteria are primarily derived from a vision of psychology inspired by the philosophical system of Hegel. As McGrath puts it, ‘Giegerich has recast “the system” as a psychology – albeit a psychology every bit as absolute as Hegel's idealism’ (McGrath , p. 17). So, while, in Hegel's system, philosophy contains within it the truths of religion, mythology etc., in the system created by Giegerich it is psychology that ‘is sublated science, sublated religion, sublated medicine’ (Giegerich 1998, p. 193).…”
Section: Pushing Offmentioning
confidence: 99%
“…This is the reason why Giegerich's understanding is inadequate to Jung's complexity. As McGrath puts it, ‘Giegerich, like Hegel, presumes that logic is adequate to the real; or, expressed psychodynamically, that a logic of soul is adequate to psychological reality’ (McGrath , p. 19). This is why, McGrath continues, Giegerich's psychology: suffers from all the weaknesses of idealism: coherence at the cost of adequacy, forgetfulness of the real, and violation, however subtle, of the dignity of the person by valuing the universal, the conceptual and the logical over the unique, irrepeatable and incommunicable truth of the existing individual human being.…”
Section: Introduction As Philosophical Excursusmentioning
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.
“…22–28; Mills , pp. 19–45; McGrath ). Of particular interest in this area is a recent study that establishes significant links between Jungian psychology and Friedrich W. Schelling and highlights the latter's dependence on Jacob Boehme and affinity with Jung.…”
Section: Paul Tillich: God As Ground and Depth Of Being And Reasonmentioning
confidence: 99%
“…Of particular interest in this area is a recent study that establishes significant links between Jungian psychology and Friedrich W. Schelling and highlights the latter's dependence on Jacob Boehme and affinity with Jung. Boehme was also one of Jung's much-preferred mystics (McGrath 2012). Tillich wrote two of his graduate theses on Schelling (Tillich 1974a(Tillich , 1974b).…”
Jung's psychology proffers a sustained reflection on the traditional religious question of the relation of divine transcendence to immanence. On this issue his psychology affirms a position of radical immanence in its contention that the experience of divinity is initially wholly from within. Though this position remains on the periphery of religious and theological orthodoxy Jung is not alone in holding it among moderns. Paul Tillich adopts a similar stance with his controlling symbols of the divine as 'Ground of Being' and 'Depth of Reason'. Pierre Teilhard de Chardin understands divinity as the experiential energy of evolution itself working within nature and humanity toward greater configurations of universal communion as the basis of community. All of Jung's master symbols of individuation assume such an understanding of immanence uniting individual and totality. His psychology strongly suggests and contributes to the current emergence of a new religious sensitivity based on the awareness of the intra-psychic origin of all religions. In his later writings he held out such a position as a significant alternative to genocide.
“…The dialectic which Schelling develops in his later philosophy provides a far better match for Jung's psychology than that of Hegel. Anyone interested should readMcGrath 2012McGrath , 2014 …”
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