The refused interpretation in Freud, Jung and beyond: what if the patient says "no".

The paper attempts to illustrate how refusing an interpretation can lead to very different consequences within Freudian, Jungian, and other psychotherapeutic models. In some cases, a "no" may refute the model of reference, while in others it may have less radical meanings. Refusing an interpretation (if it is consistent with the model and the patient's history) within a Freudian environment can also challenge the validity of the model. From a Jungian perspective, a refusal may simply lead the therapist to change the model of reference, since no single model is considered universally valid. Other examples are also provided from the psychoanalytic, cognitive-behavior, and family therapy research traditions.

How did early North American clinical psychologists get their first personality test? Carl Gustav Jung, the Zurich School of Psychiatry, and the development of the "Word Association Test" (1898-1909).

Clinical psychology emerged in the United States during the first decades of the 20th century. Although they focused on intelligence tests, starting around 1905 certain clinical psychologists pursued personality assessment through a specific, nonintellectual kind of test: the word association test as devised by Swiss psychiatrist Carl Gustav Jung (1875-1961) at the Burghölzli psychiatric clinic in Zurich. The test was a key device in the professionalization of North American psychiatry and psychology during the early 20th century: from 1905 onward it was acknowledged, discussed, and applied by experimental and clinical psychologists. However, Jung's original experiments and the development of the test itself have received only superficial or casual attention by historians of science. This article attempts to provide a critical, streamlined, and detailed account on the origin, development, and substance of the Zurich word association experiments. By drawing on heretofore overlooked primary sources, I offer a new, critical perspective on the emergence and development of Jung's test while engaging with its main theoretical and methodological aspects. I show that the test was neither Jung's sole creation nor did it consist of a simple, straightforward set of tasks. Contrarily, it was the result of a highly collaborative, multilayered institutionalized research program on linguistic and mental associations. The program, its data and its assumptions fueled several debates and data-driven discussions at Zurich, precluding the test from achieving a stable, standardized character. As a result, the history of Jung's program reflects both the advances and the limitations of early 20th-century personality testing. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Jungian psychotherapy, spirituality, and synchronicity: Theory, applications, and evidence base.

The aim of this article is to give an introduction to the theoretical model of Jungian psychotherapy (JP) and the role of spirituality in it, with a special focus on the concept of synchronicity (meaningful coincidences), by which the application of a spiritual viewpoint in JP will be exemplified. The paper gives an overview of the empirical studies of the effectiveness of JP and then focuses on the results of an empirical study on the occurrence of synchronistic events in psychotherapy and how they are integrated in the therapeutic process. JP can be called the prototype of a spiritually integrated psychotherapy, since Jung was the first in the development of psychotherapy who put a strong emphasis on a spiritual perspective and who succeeded to integrate spirituality into his psychotherapy approach with a coherent theoretical model in the background. Moreover, Jung's psychology became a major reference point for many other spiritual psychotherapy approaches which developed in the twentieth century. Regarding the studies on the effectiveness of JP it can be said that there is some empirical support pointing to the effectiveness of JP, but there is a strong need for further research, especially with randomized controlled trial designs. The paper presents the results of a study investigating how psychotherapists integrate synchronistic experiences and make use of these to support the therapeutic process. (PsycInfo Database Record (c) 2022 APA, all rights reserved).

Entre filosofia e ciência: o problema do naturalismo na psicologia de Carl Gustav Jung / Entre science et philosophie: le probleme du naturalisme dans la psychologie de Carl Gustav Jung / Entre la ciencia y la filosofía: el problema del naturalismo en la psicología de Carl Gustav Jung / Between science and philosophy: the issue of naturalism on Carl Gustav Jung's psychology

Resumo O pensamento de Carl Gustav Jung é marcado pela complexidade e por um diálogo contínuo entre ciência e filosofia. Seus posicionamentos teóricos, por vezes incompreendidos, levaram-no a constantes embates em defesa do empirismo e dos fundamentos do pensamento científico moderno, muitas vezes através da crítica a pressupostos que ele considerava indemonstráveis. Essa trajetória apresenta, todavia, uma série de dificuldades. Através da noção de naturalismo, este ensaio busca indicar uma via de análise dessa complexidade. Com efeito, podemos discernir duas noções distintas, mas complementares de naturalismo na obra de Jung: um naturalismo metodológico, que o mantém próximo do pensamento científico de sua época, e um naturalismo ontológico, que o alinha ao pensamento romântico e à Naturphilosophie, implicando considerações teóricas que o distanciavam de seus contemporâneos. Coordenar essas duas visões do naturalismo foi certamente um problema para Jung, e é um desafio para a compreensão de seu pensamento.

Résumé La pensée de Jung est marquée par la complexité et le dialogue entre science et philosophie. Ses prises de position, maintes fois mal-comprises, l'ont conduit à des efforts pour défendre l'empirisme de ses démarches et les fondements de la pensée scientifique, en employant une critique à certains partis pris, tenus pour indémontrables, de la science moderne. Cette trajectoire présente cependant des difficultés. En utilisant la notion de naturalisme, ce travail cherche une voie d'analyse de cette complexité. En effet, on peut discerner deux notions parallèles de naturalisme chez Jung : un naturalisme méthodologique qui l'approche de la pensée scientifique de son époque ; et un naturalisme ontologique, héritier du Romantisme et de la Naturphilosophie, qui implique des considérations théoriques que l'ont tenues un peu à l'écart des ses contemporains. Coordonner ces deux notions a été un problème pour Jung et il s'agit d'un défi pour la compréhension de sa pensée.

Resumen La complejidad y el diálogo entre ciencia y filosofía es una importante característica de la obra junguiana. Sus posiciones teóricas, muchas veces mal entendidas, han llevado a esfuerzos para defender el empirismo de sus acciones y las raíces del pensamiento científico, a través de una critica de ciertos presupuestos, considerados indemostrables, de la ciencia moderna. Sin embargo, este camino presenta dificultades. Bajo el concepto de naturalismo, este trabajo busca una forma de análisis de esta complejidad. De hecho, uno puede discernir dos nociones paralelas de naturalismo en la teoría junguiana: un naturalismo metodológico que lo acerca del pensamiento científico de su tiempo; y un naturalismo ontológico, heredero del romanticismo y de la Naturphilosophie, que implica consideraciones teóricas que lo han mantenido un poco al margen de sus contemporáneos. Conjugar estas dos nociones ha sido un problema para Jung y es un desafío a la comprensión de su pensamiento.

Abstract Carl Gustav Jung's thinking is characterized by complexity and a continuous dialogue between science and philosophy. His theoretical positions, frequently misunderstood, led him to constant efforts in defence of the empiricism and foundations of modern scientific thought, often through criticism towards what he considered as indemonstrable presupposes. This trajectory shows, nonetheless, a series of difficulties. Through the notion of Naturalism, this study aims to indicate an approach to understand the complexity of Jung's thought. Indeed, two different but complementary versions of Naturalism can be distinguished in Jung: a methodological Naturalism that keeps him close to the scientific thought of his day, and an ontological Naturalism, which is aligned with Romanticism and the Naturphilosophie, implying theoretical considerations which distance him from his contemporaries. To harmonize these two types of Naturalism was a problem for Jung, and it is a challenge to understand his thinking.

Hiding in plain sight: Jung, astrology, and the psychology of the unconscious.

Astrology was a lifelong interest for C.G. Jung and an important aid in his formulation of psyche and psychic process. Archetypally configured, astrology provided Jung an objective means to a fuller understanding of the analysand's true nature and unique individuation journey. Jung credits astrology with helping to unlock the mystery of alchemy and in so doing providing the symbol language necessary for deciphering the historically remote cosmology of Gnosticism. Astrology also aided Jung's work on synchronicity. Despite astrology's worth to Jung's development of analytical psychology, its fundamental role in guiding his discoveries is all but absent from historical notice. The astrological natal chart seems rarely used clinically, and many clinicians seem unaware of its value as a dynamic diagram of the personality and the potentialities within which nature and nurture foster and/or discourage for individual growth and development over the lifespan. This paper charts Jung's interest in astrology and suggests why his great regard for it and other paranormal or occult practices remains largely neglected and unknown.

Carl Gustav Jung and Granville Stanley Hall on Religious Experience.

Granville Stanley Hall (1844-1924) with William James (1842-1910) is the key founder of psychology of religion movement and the first American experimental or genetic psychologist, and Carl Gustav Jung (1875-1961) is the founder of the analytical psychology concerned sympathetically about the religious dimension rooted in the human subject. Their fundamental works are mutually connected. Among other things, both Hall and Jung were deeply interested in how the study of religious experience is indispensable for the depth understanding of human subject. Nevertheless, except for the slight indication, this common interest between them has not yet been examined in academic research paper. So this paper aims to articulate preliminary evidence of affinities focusing on the locus and its function of the inner deep psychic dimension as the religious in the work of Hall and Jung.

The correspondence between Erich Neumann and C.G. Jung on the occasion of the November, progroms 1938 [corrected].

In the light of recently-published correspondence between Jung and Neumann, this paper considers and connects two aspects of their relationship: Jung's theory of an ethno-specific differentiation of the unconscious as formulated in 1934, and the relationship between Jung and Neumann at the beginning of the Holocaust in 1938-with Jung as the wise old man and a father figure on one hand, and Neumann as the apprentice and dependent son on the other. In examining these two issues, a detailed interpretation of four letters, two by Neumann and two by Jung, written in 1938 and 1939, is given. Neumann's reflections on the collective Jewish determination in the face of the November pogroms in 1938 led Jung to modify his view, with relativization and secularization of his former position. This shift precipitated a deep crisis with feelings of disorientation and desertion in Neumann; the paper discusses how a negative father complex was then constellated and imaged in a dream. After years of silence, the two men were able to renew the deep bonds that characterized their lifelong friendship.

James Hillman: the unmaking of a psychologist. Part one: His legacy.

This two-part essay offers a critical assessment of Hillman's archetypal psychology and enquires into its viability as a psychological model. The first part explores his legacy and reviews the metapsychological frame in which his work operates. It considers the relation between his thought and Jung's, and argues that Hillman's work is not so much post-Jungian as pre-Jungian. The second part is primarily intrapsychic; it explores Hillman's character, as discerned through his writings and interviews, and considers his work as an expression of the puer aeternus. It is argued that the puer prefers to live in an eternal dream-state resistant to growing up: yet denial of the maturational impulse will only lead to it happening anyway but in a negative form. The paper considers how Hillman's model was 'unmade' by the missing developmental element of his thought. Development is an archetypal and bio-psychological necessity, and if rejected it can ruin any system that refuses to take it seriously. In Hillman's case this manifested in the form of a repressed masculine shadow, destroying the credibility of his earlier work. The two-part paper attempts to weave an objective appraisal with a running commentary based on the author's personal engagement with the man and his work.

Jung's evolving views of Nazi Germany: from 1936 to the end of World War II.

This article first shows Jung's evolving views of Nazi Germany from 1936 to the beginning of World War II. In a lecture at the Tavistock Clinic, London, in October 1936, he made his strongest and most negative statements to that date about Nazi Germany. While in Berlin in September 1937 for lectures to the Jung Gesellschaft, his observations of Hitler at a military parade led him to conclude that should the catastrophe of war come it would be far more and bloodier than he had previously supposed. After the Sudetenland Crisis in Fall 1938, Jung in interviews made stronger comments on Hitler and Nazi Germany. The article shows how strongly anti-Nazi Jung's views were in relation to events during World War II such as Nazi Germany's invasion of Poland, the fall of France, the bombings of Britain, the U.S. entry into the War, and Allied troops advancing into Germany. Schoenl and Peck, 'An Answer to the Question: Was Jung, for a Time, a "Nazi Sympathizer" or Not?' (2012) demonstrated how his views of Nazi Germany changed from 1933 to March 1936. The present article shows how his views evolved from 1936 to the War's end in 1945.

The role played by Gerhard Adler in the development of analytical psychology internationally and in the UK.

The Jungian analyst Gerhard Adler left Berlin and re-settled in London in 1936. He was closely involved with the professionalization of analytical psychology internationally and in the UK, including the formation of the International Association for Analytical Psychology (IAAP) and The Society of Analytical Psychology (SAP).The tensions that arose within the latter organization led to a split that ended in the formation of the Association of Jungian Analysts (AJA). A further split at AJA resulted in the creation of another organization, the Independent Group of Analytical Psychologists (IGAP). Adler's extensive publications include his role as an editor of Jung's Collected Works and as editor of the C.G. Jung Letters.

Analytical psychology and the ghost of Lamarck: did Jung believe in the inheritance of acquired characteristics?

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post-Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars.

[Carl Gustav Jung, the myth of a man]. / Carl Gustav Jung, el mito de un hombre.

The aim of this article is to get closer to the myth of Jung, this is part of the inner experiences that took place in his first childhood, and in which we can already see the foundation of his work and the development of key concepts as: the unconscious, Self, archetype and individuation process. His life is the display of his unconscious and this is what his work is about. We cannot understand Jung without taking into account the fundamental importance that he gives to the inner world: the dreams and fantasies; and the direct contact that he has had with these aspects since he was a little boy.

James Hillman (1926-2011).

Presents an obituary for James Hillman. James Hillman, the third child of Madeline and Julian Hillman, died of metastatic bone cancer at his home in Thompson, Connecticut, on October 27, 2011. The parent of "archetypal psychology," he was born on April 12, 1926, at the Breakers, a then-opulent hotel founded by his family that overlooked the boardwalk and beach in Atlantic City, New Jersey. With an extensive footing in the classics and classical humanism, Jim established the foundations for his emerging archetypal psychology. With archetypal psychology, he was to move away from a dependence on the concept of a personal ego in favor of larger sources that relied on his notion of variegated identity. He proposed a profusion of mythical images that emerge under the rubric of "soul." Soul stands as an appellation indicating a deepening of psychic events, such as when dreams, chaos, and "pathologizing" (the struggles of imagination) are most experienced. For Hillman, psychology could not be taken as a separate discipline isolated from mythology, literature, art, philosophy, politics, religion, natural science, and the ordinary affairs of individuals. Hillman envisioned archetypes as processes that bear evidence to personal suffering and, in so doing, prompt the expansion of compassion. In 1975, Jim was nominated for a Pulitzer Prize for his book Re-Visioning Psychology (Harper & Row). In addition to many other citations, Jim had the high honor in 2001 of receiving the Medal of the Presidency of the Italian Republic.