By C. G. Jung, Erich Neumann
C. G. Jung and Erich Neumann first met in 1933, at a seminar Jung used to be undertaking in Berlin. Jung was once fifty-seven years previous and across the world acclaimed for his personal model of psychotherapy. Neumann, twenty-eight, had simply complete his stories in drugs. the 2 males struck up a correspondence that will proceed till Neumann’s loss of life in 1960. A lifelong Zionist, Neumann fled Nazi Germany along with his family members and settled in Palestine in 1934, the place he could turn into the founder of analytical psychology sooner or later nation of Israel.
Presented right here in English for the 1st time are letters that supply a unprecedented examine the improvement of Jung’s mental theories from the Thirties onward in addition to the rising self-confidence of one other towering twentieth-century highbrow who was once usually defined as Jung’s so much proficient scholar. Neumann was once one of many few correspondence companions of Jung’s who used to be in a position to problem him intellectually and for my part. those letters make clear not just Jung’s political angle towards Nazi Germany, his alleged anti-Semitism, and his mental conception of fascism, but in addition his realizing of Jewish psychology and mysticism. They verify Neumann’s significance as a number one psychologist of his time and paint a desirable photo of the mental effect of immigration at the German Jewish intellectuals who settled in Palestine and helped to create the nation of Israel.
Featuring Martin Liebscher’s authoritative advent and annotations, this quantity records some of the most vital highbrow relationships within the background of analytical psychology.
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Additional resources for Analytical Psychology in Exile: The Correspondence of C. G. Jung and Erich Neumann
These paradoxes show that the attempt to account for everything always runs aground. We can see this with the simple example of the barber paradox. According to this paradox, a barber shaves all men in the town who don’t shave themselves, and PSYCHOANALYTIC FILM THEORY 37 those men only. The question that triggers the paradox then arises: Who shaves the barber? If the barber shaves himself, he shaves someone who shaves himself rather than only those who don’t. But if the barber doesn’t shave himself, he doesn’t shave everyone who doesn’t shave himself.
The subject is not a synthesis of the biological entity and the culture it enters but a product of the violent collision of the one with the other. This is not simply a presupposition or axiom of psychoanalytic theory that one must accept or reject but a conclusion revealed by the way that the subject comports itself relative to its animality and to its culture. The subject does not act like an animal nor does it act like a being of culture. Neither position fits the subject. When the human animal enters into PSYCHOANALYTIC FILM THEORY 25 language, it undergoes a radical transformation.
On the contrary, even my initial desire to watch horror films reflects the influence of what I imagine the Other desires. If I didn’t suppose that the Other desired to watch horror films, I would never desire to watch them in the first place. In fact, their existence as possible objects of desire informs me that the Other does desire them, at least to some extent. The Other’s desire provides me a way to orient my desire. The encounter with the signifier gives the Other priority in relation to the desiring subject.