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More advices to readers of Jung
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Mats Winther
Jan 1, 2022, 10:55:23 AM1/1/22
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I have learnt much from Jung and von Franz, but there are severe theoretical problems. Jung holds that symbolic transformation of unconscious images fulfils a therapeutic function. I argue in "Critique of Individuation" that it is a way of upholding the stagnant ego. The ideal of completeness, which is a conglomerate of contradictory aspects of personality, must sometime be abandoned, and the subject must begin to negate his profane obsessions, because these are nothing but meaningless games of life.(http://mlwi.magix.net/individuation.htm). This view is in accordance with Luther's 'theologia crucis', i.e., that God hides behind suffering and alienation. Whereas Jung views Christian religion as therapeutic, Luther repudiates a therapeutic theology as a "theology of glory".
I have also argued that the Jungian regression into phenomenology, and the concomitant ideal of "living in fantasy", depend on the predication of a noumenal reality. The animistic revival in psychology follows from the fact that Freud and Jung held fast to Kant's concept of the noumenon. (http://mlwi.magix.net/jungmetaphysic.htm)
In Jungian psychology, sound theory coexists with unsound pseudo-religious aesthetic phenomenalism. It means that only the psychic is veridical, because it is the only reality we can know. However, evidence suggests that Jung's revelations of the unconscious weren't quite authentic. They really sprang from his reading of Swedenborg. Like Swedenborg, Jung translated his thoughts into images. So his concepts derived not from an empirical revelation of the unconscious, but were conscious already from the start. (http://mlwi.magix.net/jungneurotic.htm)
Jung's unitarian model of the human Self harbours a multitude of disconsonant opposites. It is overblown and therefore unhealthy. Jung's own fantasies and dreams, which he tended to interpret not entirely correctly, give evidence to this. An example is his extraordinary crucifixion fantasy of 1913, which is here reinterpreted. (http://mlwi.magix.net/crucifixion.htm)
I have also argued that the Jungian regression into phenomenology, and the concomitant ideal of "living in fantasy", depend on the predication of a noumenal reality. The animistic revival in psychology follows from the fact that Freud and Jung held fast to Kant's concept of the noumenon. (http://mlwi.magix.net/jungmetaphysic.htm)
In Jungian psychology, sound theory coexists with unsound pseudo-religious aesthetic phenomenalism. It means that only the psychic is veridical, because it is the only reality we can know. However, evidence suggests that Jung's revelations of the unconscious weren't quite authentic. They really sprang from his reading of Swedenborg. Like Swedenborg, Jung translated his thoughts into images. So his concepts derived not from an empirical revelation of the unconscious, but were conscious already from the start. (http://mlwi.magix.net/jungneurotic.htm)
Jung's unitarian model of the human Self harbours a multitude of disconsonant opposites. It is overblown and therefore unhealthy. Jung's own fantasies and dreams, which he tended to interpret not entirely correctly, give evidence to this. An example is his extraordinary crucifixion fantasy of 1913, which is here reinterpreted. (http://mlwi.magix.net/crucifixion.htm)
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