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| §2 "To Freud belongs the undying merit of having laid the foundations of a psychology of the neuroses." | §2 "To Freud belongs the undying merit of having laid the foundations of a psychology of the neuroses." |
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| [[aker:space_and_time|τ]] §4 "Already in Charcot's time it was known that the neurotic symptom is ''psychogenic," i.e., originates in the psyche. ... But it was not known how an hysterical symptom originates in the psyche; the psychic causal connections were completely unknown. ...\\ From a large number of like experiences it had been concluded that only the conscious mind of the patient does not see and hear, but that the sense function is otherwise in working order." <fc green>The fact that there is no known physiological disruption leaves it down to a psychogenic issue. So thinking must have a psychic contingent that can block the physiological.</fc> | [[:space_and_time|τ]] §4 "Already in Charcot's time it was known that the neurotic symptom is ''psychogenic," i.e., originates in the psyche. ... But it was not known how an hysterical symptom originates in the psyche; the psychic causal connections were completely unknown. ...\\ From a large number of like experiences it had been concluded that only the conscious mind of the patient does not see and hear, but that the sense function is otherwise in working order." <fc green>The fact that there is no known physiological disruption leaves it down to a psychogenic issue. So thinking must have a psychic contingent that can block the physiological.</fc> |
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| §5 "The patient devised the name "talking cure" for it or, jokingly, "chimney-sweeping." <fc green>xRef para. 414</fc> | §5 "The patient devised the name "talking cure" for it or, jokingly, "chimney-sweeping." <fc green>xRef para. 414</fc> |
| §103 "We have to distinguish between a personal unconscious and an //impersonal// or //transpersonal unconscious//. We speak of the latter also as the //collective unconscious//,<fc red><sup>4</sup></fc> because it is detached from anything personal and is common to all men, since its contents can be found everywhere, ... \\ The personal unconscious contains lost memories, painful ideas that are repressed (i.e., forgotten on purpose), subliminal perceptions <fc green>(xRef CW 9ii, para.3-4)</fc>, by which are meant sense-perceptions that were not strong enough to reach consciousness, and finally, contents that are not yet ripe for consciousness. ..."\\ <fc red><sup>4</sup></fc><sub>The collective unconscious stands for the objective psyche, the personal unconscious for the subjective psyche.</sub>\\ | §103 "We have to distinguish between a personal unconscious and an //impersonal// or //transpersonal unconscious//. We speak of the latter also as the //collective unconscious//,<fc red><sup>4</sup></fc> because it is detached from anything personal and is common to all men, since its contents can be found everywhere, ... \\ The personal unconscious contains lost memories, painful ideas that are repressed (i.e., forgotten on purpose), subliminal perceptions <fc green>(xRef CW 9ii, para.3-4)</fc>, by which are meant sense-perceptions that were not strong enough to reach consciousness, and finally, contents that are not yet ripe for consciousness. ..."\\ <fc red><sup>4</sup></fc><sub>The collective unconscious stands for the objective psyche, the personal unconscious for the subjective psyche.</sub>\\ |
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| §104 "The primordial images are the most ancient and the most universal "thought-forms" of humanity. They are as much feelings as thoughts; indeed, they lead their own independent life rather in the manner of part-souls,<fc red><sup>6</sup></fc> <fc green>(xRef [[collected_works:cw6#soul|CW 6 para. 797]] 'soul' = personality)</fc> ..."\\ <fc red><sup>6</sup></fc><sub>Cf. "[[aker:collected_works:cw8#a_review_of_the_complex_theory_194_-_219|A Review of the Complex Theory.]]"</sub>\\ | §104 "The primordial images are the most ancient and the most universal "thought-forms" of humanity. They are as much feelings as thoughts; indeed, they lead their own independent life rather in the manner of part-souls,<fc red><sup>6</sup></fc> <fc green>(xRef [[collected_works:cw6#soul|CW 6 para. 797]] 'soul' = personality)</fc> ..."\\ <fc red><sup>6</sup></fc><sub>Cf. "[[collected_works:cw8#a_review_of_the_complex_theory_194_-_219|A Review of the Complex Theory.]]"</sub>\\ |
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| §105 "We have now found the object which the libido chooses when it is freed from the personal, infantile form of transference." | §105 "We have now found the object which the libido chooses when it is freed from the personal, infantile form of transference." |
| [[aker:Religion|Σ]] §156 "That would be to create a permanent state of dissociation, a split between the individual and the collective psyche. ... But such a dissociation requires immediate synthesis and the development of what has remained undeveloped. There must be a union of the two parts; for, failing that, there is no doubt how the matter would be decided: the primitive man would inevitably lapse back into repression. But that union is possible only where a still valid and therefore living religion exists, which allows the primitive man adequate means of expression through a richly developed symbolism. In other words, in its dogmas and rites, this religion must possess a mode of thinking and acting that harks back to the most primitive level. Such is the case in Catholicism, and this is its special advantage as well as its greatest danger." | [[aker:Religion|Σ]] §156 "That would be to create a permanent state of dissociation, a split between the individual and the collective psyche. ... But such a dissociation requires immediate synthesis and the development of what has remained undeveloped. There must be a union of the two parts; for, failing that, there is no doubt how the matter would be decided: the primitive man would inevitably lapse back into repression. But that union is possible only where a still valid and therefore living religion exists, which allows the primitive man adequate means of expression through a richly developed symbolism. In other words, in its dogmas and rites, this religion must possess a mode of thinking and acting that harks back to the most primitive level. Such is the case in Catholicism, and this is its special advantage as well as its greatest danger." |
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| [[aker:Religion|Σ]] §159 "So long as the collective unconscious and the individual psyche are coupled together without being differentiated, no progress can be made ... As we have said, the animal symbol points specifically to the extra-human, the transpersonal ...\\ But the energy becomes serviceable again by being brought into play through man's conscious attitude towards the collective un- conscious. The religions have established this cycle of energy in a concrete way by means of ritual communion with the gods. ... \\ ...the //transcendent function//. It is synonymous with progressive development towards a new attitude." <fc green>[[aker:collected_works:cw8|xRef CW 8, Canalization of Libido]]</fc> | [[aker:Religion|Σ]] §159 "So long as the collective unconscious and the individual psyche are coupled together without being differentiated, no progress can be made ... As we have said, the animal symbol points specifically to the extra-human, the transpersonal ...\\ But the energy becomes serviceable again by being brought into play through man's conscious attitude towards the collective un- conscious. The religions have established this cycle of energy in a concrete way by means of ritual communion with the gods. ... \\ ...the //transcendent function//. It is synonymous with progressive development towards a new attitude." <fc green>[[collected_works:cw8|xRef CW 8, Canalization of Libido]]</fc> |
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| <fc green>**On the nature of dreams**:</fc>\\ | <fc green>**On the nature of dreams**:</fc>\\ |
| §195 "... In all ordinary cases the unconscious is unfavourable or dangerous only because we are not at one with it and therefore in opposition to it. A negative attitude to the unconscious, or its splitting off, is detrimental in so far as the dynamics of the unconscious are identical with instinctual energy.<fc red><sup>1</sup></fc> Disalliance with the unconscious is synonymous with loss of instinct and rootlessness. | §195 "... In all ordinary cases the unconscious is unfavourable or dangerous only because we are not at one with it and therefore in opposition to it. A negative attitude to the unconscious, or its splitting off, is detrimental in so far as the dynamics of the unconscious are identical with instinctual energy.<fc red><sup>1</sup></fc> Disalliance with the unconscious is synonymous with loss of instinct and rootlessness. |
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| [[aker:space_and_time|τ]] §197 "The unconscious is continually active, ... It produces, no less than the conscious mind, subliminal combinations that are prospective; only, they are markedly superior to the conscious combinations both in refinement and in scope. For these reasons the unconscious could serve man as a unique guide, provided that he can resist the lure of being misguided." | [[:space_and_time|τ]] §197 "The unconscious is continually active, ... It produces, no less than the conscious mind, subliminal combinations that are prospective; only, they are markedly superior to the conscious combinations both in refinement and in scope. For these reasons the unconscious could serve man as a unique guide, provided that he can resist the lure of being misguided." |
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| <fc green>Individuation is not for everybody:</fc>\\ | <fc green>Individuation is not for everybody:</fc>\\ |
| §234 "We shall probably get nearest to the truth if we think of the conscious and personal psyche as resting upon the broad basis of an inherited and universal psychic disposition which is as such unconscious, and that our personal psyche bears the same relation to the collective psyche as the individual to society." <fc green>xRef p154, §240</fc> | §234 "We shall probably get nearest to the truth if we think of the conscious and personal psyche as resting upon the broad basis of an inherited and universal psychic disposition which is as such unconscious, and that our personal psyche bears the same relation to the collective psyche as the individual to society." <fc green>xRef p154, §240</fc> |
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| {{:aker:collected_works:society.png?300|}} | {{collected_works:society.png?300|}} |
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| [[aker:space_and_time|τ]] [[aker:Death|Ω]] §250 "Once the personal repressions are lifted, the individuality and the collective psyche begin to emerge in a coalescent state, thus releasing the hitherto repressed **personal fantasies**." <fc green>Emphasis mine. xRef para. 247 How do the 'personal fantasies' relate to the 'collective fantasies' mentioned above.</fc>\\ "The fantasies and dreams which now appear assume a somewhat different aspect. An infallible sign of collective images seems to be the appearance of the "cosmic" element, i.e., the images in the dream or fantasy are connected with cosmic qualities, __such as temporal and spatial infinity__, enormous speed and extension of movement, "astrological" associations, telluric, lunar, and solar analogies, changes in the proportions of the body, etc. ... The collective element is very often announced by peculiar symptoms,2 as for example by dreams where the dreamer is flying through space like a comet, or feels that he is the earth, or the sun, or a star; or else is of immense size, or dwarfishly small;__ or that he is dead__, ..." <fc green>Underline mine</fc> | [[:space_and_time|τ]] [[:death|Ω]] §250 "Once the personal repressions are lifted, the individuality and the collective psyche begin to emerge in a coalescent state, thus releasing the hitherto repressed **personal fantasies**." <fc green>Emphasis mine. xRef para. 247 How do the 'personal fantasies' relate to the 'collective fantasies' mentioned above.</fc>\\ "The fantasies and dreams which now appear assume a somewhat different aspect. An infallible sign of collective images seems to be the appearance of the "cosmic" element, i.e., the images in the dream or fantasy are connected with cosmic qualities, __such as temporal and spatial infinity__, enormous speed and extension of movement, "astrological" associations, telluric, lunar, and solar analogies, changes in the proportions of the body, etc. ... The collective element is very often announced by peculiar symptoms,2 as for example by dreams where the dreamer is flying through space like a comet, or feels that he is the earth, or the sun, or a star; or else is of immense size, or dwarfishly small;__ or that he is dead__, ..." <fc green>Underline mine</fc> |
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| §251 "One result of the dissolution of the persona is a release of involuntary fantasy, which is apparently nothing else than the specific activity of the collective psyche. ... " <fc green>The **motif** of Fate and the conscious mind being subject to the unconscious.</fc> | §251 "One result of the dissolution of the persona is a release of involuntary fantasy, which is apparently nothing else than the specific activity of the collective psyche. ... " <fc green>The **motif** of Fate and the conscious mind being subject to the unconscious.</fc> |
| === III. The Technique of Differentiation between the Ego and the figures of the Unconscious === | === III. The Technique of Differentiation between the Ego and the figures of the Unconscious === |
| §341 "... the ... transformation and dissolution of the autonomous complex. \\ | §341 "... the ... transformation and dissolution of the autonomous complex. \\ |
| [[aker:Death|Ω]] §342 "This transformation is the aim of the analysis of the unconscious. <Fc green>(xRef. para. 360, 387)</fc> If there is no transformation, it means that the determining influence of the unconscious is unabated, and that it will in some cases persist in \\ <fc green>(1)</fc> maintaining **neurotic symptoms** in spite of all our analysis and all our understanding. \\ <fc green>(2)</fc> Alternatively, a **compulsive transference** will take hold, which is just as bad as a neurosis.\\ ... to deal fundamentally with the unconscious, to come to a real settlement with it. This is of course something very different from **interpretation**. ... in the case of a real settlement it is not a question of interpretation: it is a question of releasing unconscious processes and letting them come into the conscious mind in the form of fantasies. ... \\ In many cases it may be quite important for the patient to have some idea of the meaning of the fantasies produced. But it is of vital importance that he should experience them to the full ... \\ ...the doctor should assiduously guard against clever feats of interpretation. For the important thing is not to interpret and understand the fantasies, but primarily to experience them. ... \\ By "human" experience I mean that the person ... should not just be included passively in the vision, but that he should face the figures of the vision actively and reactively, with full consciousness. ... \\ a real settlement with the unconscious demands a firmly opposed conscious standpoint." \\ <fc green>Emphasis mine. The fact that experience is so important aligns with the energic theory that the image itself, the symbol, the fantasy as a symbol, contains energy and can in itself create the necessary environment for a change in attitude. See next para. 343, para. 350 and para. 358</fc> \\ | [[:death|Ω]] §342 "This transformation is the aim of the analysis of the unconscious. <Fc green>(xRef. para. 360, 387)</fc> If there is no transformation, it means that the determining influence of the unconscious is unabated, and that it will in some cases persist in \\ <fc green>(1)</fc> maintaining **neurotic symptoms** in spite of all our analysis and all our understanding. \\ <fc green>(2)</fc> Alternatively, a **compulsive transference** will take hold, which is just as bad as a neurosis.\\ ... to deal fundamentally with the unconscious, to come to a real settlement with it. This is of course something very different from **interpretation**. ... in the case of a real settlement it is not a question of interpretation: it is a question of releasing unconscious processes and letting them come into the conscious mind in the form of fantasies. ... \\ In many cases it may be quite important for the patient to have some idea of the meaning of the fantasies produced. But it is of vital importance that he should experience them to the full ... \\ ...the doctor should assiduously guard against clever feats of interpretation. For the important thing is not to interpret and understand the fantasies, but primarily to experience them. ... \\ By "human" experience I mean that the person ... should not just be included passively in the vision, but that he should face the figures of the vision actively and reactively, with full consciousness. ... \\ a real settlement with the unconscious demands a firmly opposed conscious standpoint." \\ <fc green>Emphasis mine. The fact that experience is so important aligns with the energic theory that the image itself, the symbol, the fantasy as a symbol, contains energy and can in itself create the necessary environment for a change in attitude. See next para. 343, para. 350 and para. 358</fc> \\ |
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| §343 "Libido can never be apprehended except in a definite form; that is to say, it is identical with fantasy-images. And we can only release it from the grip of the unconscious by bringing up the corresponding fantasy-images." | §343 "Libido can never be apprehended except in a definite form; that is to say, it is identical with fantasy-images. And we can only release it from the grip of the unconscious by bringing up the corresponding fantasy-images." |
| === I. New Paths in Psychology ==== | === I. New Paths in Psychology ==== |
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| §413 "... He could see everything with the exception of people's heads. Thus he sees — and does not see. From a large number of like experiences it has long been concluded that only the conscious mind of the patient does not see and hear, but that the sense-function is otherwise in working order. <fc green>xRef this with [[aker:collected_works:cw8|CW8, para 367]] where the 'organ' of consciousness is discussed.</fc> | §413 "... He could see everything with the exception of people's heads. Thus he sees — and does not see. From a large number of like experiences it has long been concluded that only the conscious mind of the patient does not see and hear, but that the sense-function is otherwise in working order. <fc green>xRef this with [[collected_works:cw8|CW8, para 367]] where the 'organ' of consciousness is discussed.</fc> |
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| §414 "... the Breuer case. ... The patient devised the appropriate name "talking cure"" | §414 "... the Breuer case. ... The patient devised the appropriate name "talking cure"" |
| §428 <fc green>Seems a little dated. Although I can't help but agree with him to some degree I feel there is a new challenge that faces us in the current climate of work and work environments. Now the frontier, without the</fc> "alternating rhythm of work" <fc green> - is something that is in our intellect more, and is ironically pushing us inwards whether we like it or not.\\ He then goes off and suddenly we're transported to 1917.</fc> | §428 <fc green>Seems a little dated. Although I can't help but agree with him to some degree I feel there is a new challenge that faces us in the current climate of work and work environments. Now the frontier, without the</fc> "alternating rhythm of work" <fc green> - is something that is in our intellect more, and is ironically pushing us inwards whether we like it or not.\\ He then goes off and suddenly we're transported to 1917.</fc> |
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| [[aker:Death|Ω]] §429 "Let us reckon up the many sources of discontent: the denial of continual procreation and giving birth, for which purpose nature has endowed us with vast quantities of energy; the monotony of our highly differentiated methods of labour, which exclude any interest in the work itself; our effortless security against war, lawlessness, robbery, plague, child and female mortality - all this gives a sum of surplus energy which needs must find an outlet. But how? Relatively few create quasi-natural dangers for themselves in **reckless sport**; many more, seeking for some equivalent of the hard life in order to siphon off dangerous accumulations of energy that might burst out even more crazily, are driven to alcoholic excess, or expend themselves in the rush of money-making, or in the frenzied performance of duties, or in perpetual overwork." <fc green>Emphasis mine. Although a little dated I most interested in this paragraph on account of Jung's reference to extreme (reckless as he puts it) sport.</fc> | [[:death|Ω]] §429 "Let us reckon up the many sources of discontent: the denial of continual procreation and giving birth, for which purpose nature has endowed us with vast quantities of energy; the monotony of our highly differentiated methods of labour, which exclude any interest in the work itself; our effortless security against war, lawlessness, robbery, plague, child and female mortality - all this gives a sum of surplus energy which needs must find an outlet. But how? Relatively few create quasi-natural dangers for themselves in **reckless sport**; many more, seeking for some equivalent of the hard life in order to siphon off dangerous accumulations of energy that might burst out even more crazily, are driven to alcoholic excess, or expend themselves in the rush of money-making, or in the frenzied performance of duties, or in perpetual overwork." <fc green>Emphasis mine. Although a little dated I most interested in this paragraph on account of Jung's reference to extreme (reckless as he puts it) sport.</fc> |
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| §430 "But man possesses in the unconscious a fine flair for the spirit of his time; he divines his possibilities and feels in his heart the instability of present-day morality, no longer supported by living religious conviction. Here is the source of most of our [erotic] conflicts. The urge to freedom beats upon the weakening barriers of morality: we are in a state of temptation, we want and do not want. And because we want and yet cannot think out what it is we really want, the [erotic] conflict is largely unconscious, and thence comes neurosis. Neurosis, therefore, is intimately bound up with the problem of our time and really represents an unsuccessful attempt on the part of the individual to solve the general problem in his own person. Neurosis is self-division. ... (Extremes should therefore be avoided as far as possible, because they always arouse suspicion of their opposite.)" | §430 "But man possesses in the unconscious a fine flair for the spirit of his time; he divines his possibilities and feels in his heart the instability of present-day morality, no longer supported by living religious conviction. Here is the source of most of our [erotic] conflicts. The urge to freedom beats upon the weakening barriers of morality: we are in a state of temptation, we want and do not want. And because we want and yet cannot think out what it is we really want, the [erotic] conflict is largely unconscious, and thence comes neurosis. Neurosis, therefore, is intimately bound up with the problem of our time and really represents an unsuccessful attempt on the part of the individual to solve the general problem in his own person. Neurosis is self-division. ... (Extremes should therefore be avoided as far as possible, because they always arouse suspicion of their opposite.)" |
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| <fc green>Jung's departure from Freud is immediately evident in the second paragraph:</fc>\\ | <fc green>Jung's departure from Freud is immediately evident in the second paragraph:</fc>\\ |
| §443 "In Freud's view, as most people know, the contents of the unconscious are reducible to infantile tendencies which are repressed because of their incompatible character." <fc green>xRef para 438 above where Jung almost preaches the concept of child like perspective and now takes a more critical stance to this view. This paragraph is a succinct summary of the previous essay: [[:aker:collected_works:cw7#i_new_paths_in_psychology|New Paths in Psychology]]. Now his view is:</fc>\\ | §443 "In Freud's view, as most people know, the contents of the unconscious are reducible to infantile tendencies which are repressed because of their incompatible character." <fc green>xRef para 438 above where Jung almost preaches the concept of child like perspective and now takes a more critical stance to this view. This paragraph is a succinct summary of the previous essay: [[collected_works:cw7#i_new_paths_in_psychology|New Paths in Psychology]]. Now his view is:</fc>\\ |
| §444 "... Although from one point of view the infantile tendencies of the unconscious are the most conspicuous, it would none the less be a mistake to de- fine or evaluate the unconscious entirely in these terms. The unconscious has still another side to it: it includes not only repressed contents, but also all psychic material that lies below the threshold of consciousness. ...\\ It is impossible to explain the sub- liminal nature of all this material on the principle of repression, for in that case the removal of repression ought to endow a per- son with a prodigious memory which would thenceforth forget nothing. No doubt repression plays a part, but it is not the only factor. If what we call a bad memory were always only the result of repression, those who enjoy an excellent memory ought never to suffer from repression, nor in consequence be neurotic." | §444 "... Although from one point of view the infantile tendencies of the unconscious are the most conspicuous, it would none the less be a mistake to de- fine or evaluate the unconscious entirely in these terms. The unconscious has still another side to it: it includes not only repressed contents, but also all psychic material that lies below the threshold of consciousness. ...\\ It is impossible to explain the sub- liminal nature of all this material on the principle of repression, for in that case the removal of repression ought to endow a per- son with a prodigious memory which would thenceforth forget nothing. No doubt repression plays a part, but it is not the only factor. If what we call a bad memory were always only the result of repression, those who enjoy an excellent memory ought never to suffer from repression, nor in consequence be neurotic." |
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| [[aker:space_and_time|τ]] §445 "We therefore affirm that in addition to the repressed material the unconscious contains all those psychic components that have fallen below the threshold, as well as subliminal sense-perceptions. ... Equally we have every reason to suppose that the unconscious is never quiescent in the sense of being inactive, but presumably is ceaselessly engaged in the grouping and regrouping of so-called unconscious fantasies. This activity should be thought of as relatively autonomous only in pathological cases; normally it is co-ordinated with consciousness in a compensatory relationship." <fc green>xRef with [[aker:collected_works:cw8|para 362 in Nature of the Psyche CW8]]</fc> | [[:space_and_time|τ]] §445 "We therefore affirm that in addition to the repressed material the unconscious contains all those psychic components that have fallen below the threshold, as well as subliminal sense-perceptions. ... Equally we have every reason to suppose that the unconscious is never quiescent in the sense of being inactive, but presumably is ceaselessly engaged in the grouping and regrouping of so-called unconscious fantasies. This activity should be thought of as relatively autonomous only in pathological cases; normally it is co-ordinated with consciousness in a compensatory relationship." <fc green>xRef with [[collected_works:cw8|para 362 in Nature of the Psyche CW8]]</fc> |
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| §446 <fc green>Presents discussion about potentially 'exhausting' or rendering the unconscious mute by way of analysing all the content or bring all repression to consciousness.</fc> "... We urge our patients to hold fast to repressed contents that have been re-associated with consciousness, and to assimilate them into their plan of life. But this procedure, as we may daily convince ourselves, makes no impression on the unconscious, since it calmly goes on producing apparently the same infantile-sexual fantasies which, according to the earlier theory, should be the effects of personal repressions." | §446 <fc green>Presents discussion about potentially 'exhausting' or rendering the unconscious mute by way of analysing all the content or bring all repression to consciousness.</fc> "... We urge our patients to hold fast to repressed contents that have been re-associated with consciousness, and to assimilate them into their plan of life. But this procedure, as we may daily convince ourselves, makes no impression on the unconscious, since it calmly goes on producing apparently the same infantile-sexual fantasies which, according to the earlier theory, should be the effects of personal repressions." |
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| §456 "The universal similarity of human brains leads to the universal possibility of a uniform mental functioning. This functioning is the collective psyche. This can be subdivided into the collective mind and the collective soul.<fc red><sup>7</sup></fc> To borrow an expression from Pierre Janet, the collective psyche comprises the //parties inferieures// of the mental functions, that is to say those deep-rooted, well-nigh automatic portions of the individual psyche which are inherited and are to be found everywhere, and are thus impersonal or suprapersonal. Consciousness plus the personal unconscious constitutes the //parties superieures// of the mental functions, those portions, therefore, that are developed ontogenetically and acquired as a result of personal differentiation."\\ <fc red><sup>7</sup></fc><sub>By the collective mind I mean collective thinking;\\ by the collective soul collective feeling; and by the collective psyche the collective psychological functions as a whole.</sub> | §456 "The universal similarity of human brains leads to the universal possibility of a uniform mental functioning. This functioning is the collective psyche. This can be subdivided into the collective mind and the collective soul.<fc red><sup>7</sup></fc> To borrow an expression from Pierre Janet, the collective psyche comprises the //parties inferieures// of the mental functions, that is to say those deep-rooted, well-nigh automatic portions of the individual psyche which are inherited and are to be found everywhere, and are thus impersonal or suprapersonal. Consciousness plus the personal unconscious constitutes the //parties superieures// of the mental functions, those portions, therefore, that are developed ontogenetically and acquired as a result of personal differentiation."\\ <fc red><sup>7</sup></fc><sub>By the collective mind I mean collective thinking;\\ by the collective soul collective feeling; and by the collective psyche the collective psychological functions as a whole.</sub> |
| <fc green>This paper was written 1916. xRef Jung's use of Janet's terms in [[aker:collected_works:cw8|CW8, para 374, 375]] which was published much later in 1946.</fc> | <fc green>This paper was written 1916. xRef Jung's use of Janet's terms in [[collected_works:cw8|CW8, para 374, 375]] which was published much later in 1946.</fc> |
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| §462 "The collective instincts and fundamental forms of think- ing and feeling brought to light by analysis of the unconscious constitute, for the conscious personality, an acquisition which it cannot assimilate completely without injury to itself.<fc red><sup>8</sup></fc> ..."\\ | §462 "The collective instincts and fundamental forms of think- ing and feeling brought to light by analysis of the unconscious constitute, for the conscious personality, an acquisition which it cannot assimilate completely without injury to itself.<fc red><sup>8</sup></fc> ..."\\ |
| <fc green>It's worth noting Jung's style of using certain nouns as adverbs. He does this for example with //psychoid// in [[aker:collected_works:cw8|CW 8]]. Here in footnote 8 he says '//collectivistic character//' to indicate an attitude that see the collective perspective but is not in itself collective...and thus quite healthy to the process of individuation. \\ | <fc green>It's worth noting Jung's style of using certain nouns as adverbs. He does this for example with //psychoid// in [[collected_works:cw8|CW 8]]. Here in footnote 8 he says '//collectivistic character//' to indicate an attitude that see the collective perspective but is not in itself collective...and thus quite healthy to the process of individuation. \\ |
| Important note at the end of footnote 8;</fc>\\ | Important note at the end of footnote 8;</fc>\\ |
| <fc red><sup>8</sup></fc><sub> ... [This theme was greatly developed in Psychological Types, where the identification of thinking with introversion and feeling with extraversion was given up. Editors.]</sub>\\ | <fc red><sup>8</sup></fc><sub> ... [This theme was greatly developed in Psychological Types, where the identification of thinking with introversion and feeling with extraversion was given up. Editors.]</sub>\\ |