The timeliness and timelessness of the ‘archaic’: analytical psychology, ‘primordial’ thought, synchronicity.
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| Title: | The timeliness and timelessness of the ‘archaic’: analytical psychology, ‘primordial’ thought, synchronicity. |
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| Authors: | Bishop, Paul (AUTHOR) |
| Source: | Journal of Analytical Psychology. Sep2008, Vol. 53 Issue 4, p501-523. 23p. 1 Diagram. |
| Subjects: | Primitivity (Psychoanalysis), Jungian psychology, Mysticism, Dialectical theology, Coincidence, Theomachy, Mana |
| Abstract (English): | In 1930 Jung gave a lecture entitled ‘Archaic Man’ to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the opposition between ‘archaic’–‘modern’ in Jung's paper; indeed, in his work as a whole. In contrast to Lévy-Bruhl, Jung rejects the label of ‘mysticism’ as applied to the ‘primitive’ point of view, and his anti-mystical stance can be explained in terms of his dialectical conception of the relationship between Self and World. On this account, the subject and the object—the psyche and the external world—are more closely (inter)related than conventional (modern) epistemology and ontology generally believe. This conception of the relation between the subjective and the objective foreshadows his later, and controversial, concept of synchronicity, which is, Jung insists, a way of apprehending the world in terms of its meaning. Concluding with a survey of the status of the ‘primordial’ in some other texts by Jung, this article aims to foster further debate on one of Jung's most complex and fascinating texts. [ABSTRACT FROM AUTHOR] |
| Abstract (Spanish): | En 1930 Jung dio una conferencia llamada 'El Hombre Arcaico' al Lesszikel en Hottingen. Estudiando un trabajo reciente sobre este texto por dos comentaristas, este artículo utiliza sus interpretaciones como punto de partida para una lectura complementaria, la cual enfatizaría la significación fundamental de este trabajo para comunicar las etapas tempranas y tardías del desarrollo de la psicología analítica, y examina de cércala oposición 'arcaico‐moderno' en el escrito de Jung. En contraste con Levy‐Brühl, Jung rechaza la etiqueta de 'misticismo' tal como se aplica al punto de vista 'primitivo', y su afirmación 'antimística' puede ser explicada en términos de su concepción dialéctica entre el Self y el Mundo, En este orden, el sujeto y el objeto—la psique y el mundo exterior—están mas cercanamente (inter) relacionados que los que las (modernas) epistemología y ontología generalmente creen. Esta concepción de la relación entre el sujeto y el objeto ensombrece su posterior, y controversial, concepto de sincronicidad, el cual es, insiste Jung, una manera de aprehender el mundo en términos de su significado. Concluyendo con una revisión de la definición de 'primordial' este artículo propone nuevos debates sobre uno de los trabajos mas complejos y fascinantes de Jung. [ABSTRACT FROM AUTHOR] |
| Abstract (French): | En 1930, Jung donna une conférence intitulée L'Homme Archaïque au club de lecture de Hottingen. L'auteur s'appuie sur les travaux récents de deux commentateurs de ce texte et prend appui sur leurs interprétations pour proposer une lecture complémentaire. Il met l'accent sur la signification fondamentale de cette contribution comme ayant jeté un pont entre les premières formulations de la psychologie analytique et ses développements ultérieurs. Il examine attentivement l'opposition entre « archaïque » et « moderne » telle que Jung l'envisage, à la fois dans ce travail et dans son œuvre considérée comme un tout. Contrairement à Lévy‐Bruhl, Jung rejette l'étiquette de « mysticisme » accolée au point de vue « primitif ». Un tel anti‐mysticisme s'explique par sa conception dialectique de la relation entre le Soi et le Monde. A ce titre, le sujet et l'objet—la psyché et le monde extérieur—sont dans une interrelation plus étroite que ne le supposent généralement l'épistémologie conventionnelle (moderne) et l'ontologie. Cette conception jungienne du lien entre le subjectif et l'objectif préfigure le concept plus tardif et controversé, de synchronicité, qui constitue, insiste Jung, une façon d'appréhender le monde à partir du sens. En concluant par une étude du statut du « primitif » dans certains autres textes de Jung, l'auteur vise à encourager l'approfondissement du débat autour de l'un de textes les plus complexes et les plus fascinants de Jung. [ABSTRACT FROM AUTHOR] |
| Abstract (German): | In 1930 hielt Jung eine Vorlesung mit dem Titel 'Der archaische Mensch' im Lesezirkel in Hottingen. Auf den Spuren einer kürzlich erschienenen Arbeit zweier Kommentatoren über diesen Text benutzt der vorliegende Artikel deren Auslegung als ein Sprungbrett für ein komplementäres Lesen, welches die fundamentale Bedeutung dieses Textes hervorhebt, der die früheren und die späteren Stadien in der Entwicklung der Analytischen Psychologie überbrückt. Auch wird der Gegensatz zwischen 'archaisch'—'modern' in Jungs Text genau untersucht, eigentlich sogar in seiner gesamten Arbeit. Im Kontrast zu Lévy‐Bruhl weist Jung die Kennzeichnung 'Mystizismus' zurück, weil sie auf einen 'primitiven' Standpunkt angewandt wird und seine anti‐mystische Einstellung kann im Hinblick auf seine dialektische Konzeption der Beziehung zwischen Selbst und Welt erklärt werden. Aus diesem Grund sind das Subjekt und das Objekt—die Psyche und die äußere Welt—enger aufeinander bezogen als die konventionelle (moderne) Erkenntnistheorie und Ontologie im Allgemeinen glauben. Diese Konzeption der Beziehung zwischensubjektiv und objektiv lässt sein späteres, umstrittenes Konzept der Synchronizität vorausahnen. Dieses ist, und hierauf beharrt Jung, ein Weg, die Welt im Hinblick auf ihren Sinngehalt zu begreifen. Abschließend wird eine Bestandsaufnahme der Stellung des 'Primordialen' in einigen anderen Texten Jungs gegeben, um die Debatte über einen der höchst komplexen und faszinierendsten Texte Jungs weiter zu fördern. [ABSTRACT FROM AUTHOR] |
| Abstract (Italian): | Nel 1930 Jung tenne una conferenza intitolata "L'uomo arcaico" alla Lesezirkel a Hottingen. Seguendo il recente lavoro di due commentatori su questo testo, questo articolo usa le loro interpretazioni come punto di partenza per un lavoro complementare che enfatizza il significato fondamentale di questo scritto come un ponte tra i primi e gli ultimi stadi dello sviluppo della psicologia analitica, e esamina da vicino l'opposizione tra 'arcaico‐moderno' nello scritto di Jung; in verità, nel suo intero lavoro. In contrasto con Lévy‐Bruhl, Jung rifiuta la definizione di "misticismo" in quanto applicata al punto di vista 'primitivo', e la sua posizione anti‐misticismo può essere spiegata nei termini della sua concezione dialettica della relazione fra il Sé e il Mondo. Da questo punto di vista, il soggetto e l'oggetto—la psiche e il mondo esterno—sono più strettamente (inter)relazionati di quanto l'epistemologia convenzionale (moderna) e l'ontologia generalmente credono. Tale concezione della relazione tra il soggettivo e l'oggettivo prefigura il suo ultimo, e controverso, concetto di sincronicità, che rappresenta, Jung insiste, un modo di conoscere il mondo nei termini del suo significato. Concludendosi con un esame dello stato del 'primordiale' in alcuni altri testi di Jung, questo articolo ha come scopo il promuovere un ulteriore dibattito su uno dei più complessi e affascinanti testi junghiani. [ABSTRACT FROM AUTHOR] |
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| Database: | Psychology and Behavioral Sciences Collection |
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| Abstract: | In 1930 Jung gave a lecture entitled ‘Archaic Man’ to the Lesezirkel in Hottingen. Following recent work on this text by two commentators, this article uses their interpretations as a springboard for a complementary reading, which emphasizes the fundamental significance of this paper as bridging the earlier and later stages in the development of analytical psychology, and examines closely the opposition between ‘archaic’–‘modern’ in Jung's paper; indeed, in his work as a whole. In contrast to Lévy-Bruhl, Jung rejects the label of ‘mysticism’ as applied to the ‘primitive’ point of view, and his anti-mystical stance can be explained in terms of his dialectical conception of the relationship between Self and World. On this account, the subject and the object—the psyche and the external world—are more closely (inter)related than conventional (modern) epistemology and ontology generally believe. This conception of the relation between the subjective and the objective foreshadows his later, and controversial, concept of synchronicity, which is, Jung insists, a way of apprehending the world in terms of its meaning. Concluding with a survey of the status of the ‘primordial’ in some other texts by Jung, this article aims to foster further debate on one of Jung's most complex and fascinating texts. [ABSTRACT FROM AUTHOR] |
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| ISSN: | 00218774 |
| DOI: | 10.1111/j.1468-5922.2008.00743.x |
