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Provides a critical exposition of Jung's moral psychology and a comparative analysis of his theory of conscience in particular.
- Sales Rank: #2001382 in Books
- Brand: Brand: Paulist Pr
- Published on: 2005-09-01
- Original language: English
- Number of items: 1
- Dimensions: 9.04" h x .66" w x 6.08" l, .91 pounds
- Binding: Paperback
- 304 pages
- Used Book in Good Condition
Review
Conscience and Jung's Moral Vision is unique among Jungian-related literature by making clear Jung's moral values. -- Robert A. Johnson, D. Hum, author
David Robinson brings Jungian psychology centrally into the current heated debate about the foundations of a moral sense. -- Murray Stein, former president IAAP
The work provides important corrections of popular stereotypes and misunderstandings of Jungian theory, and pushes the frontiers of Jungian scholarship. -- Rodney J. Hunter, Ph.D., Candler School of Theology, Emory University
About the Author
Robinson is a professor of English and comparative literature at Georgia Southern University in Statesboro, Georgia.
Most helpful customer reviews
1 of 2 people found the following review helpful.
Disappointing Jung scholarship
By Thomas J. Farrell
From 1941 to 1954, C. G. Jung, M.D. (1875-1961), the Swiss psychiatrist and psychological theorist, worked on his magnum opus, MYSTERIUM CONJUNCTIONIS: AN INQUIRY INTO THE SEPARATION AND SYNTHESIS OF PSYCHIC OPPOSITES IN ALCHEMY, 2nd ed., translated from the German (published in two parts in 1955 and 1956) by R. F. C Hull (Princeton University Press, 1970). This grand synthesis of his life-work was the last book-length study published by Jung before he died in 1961.
In the Editorial Note (pages v-vii), the editors say, "In many ways this book is the summing up of all Jung's later work" (page vi).
In the book CONSCIENCE AND JUNG'S MORAL VISION: FROM ID TO THOU (Paulist Press, 2005), David W. Robinson lists Jung's MYSTERIUM CONJUNCTIONIS in the bibliography (page 281). However, in the endnotes (pages 236-277), Robinson does not mention it.
In MYSTERIUM CONJUNCTIONIS, Jung explicitly mentions conscience: "Psychotherapeutic experience has made the meaning of secrets once more a topical question . . . in respect of the demands of conscience with which individuation confronts a man [or a woman]" (page 233).
The demands of conscience involve one's sense of responsibility. Two further quotes are in order.
(1) "Only one thing is clear, that, when, as a result of a long, technical and moral procedure the patient obtains a knowledge of this structure [of illusions in his or her life], based on experience, and accepts the responsibility entailed by this knowledge, there follows an integration or completeness of the individual, who in this way approaches wholeness but not perfection, which is the ideal of certain world philosophers" (page 428).
(2) "But, because all good things must be paid for dearly, the previously unconscious conflict is brought to the surface instead and imposes on consciousness a heavy responsibility, as it is now expected to solve the conflict" (page 547).
These three quotations strike me as relevant to Robinson's undertaking.
In a discussion note Robinson says, "Conscience is a term referring to this internal moral dialogue with an `other'" (page 268, note 163).
In MYSTERIUM CONJUNCTIONIS, Jung mentions the "other" in connection with "a modification of standpoint" that may emerge if the person undergoing the individuation process succeeds (page 200). Jung also says that contemporary Western man and woman needs to confront himself or herself "as a stranger [i.e., the `other' within]" and work toward self-knowledge of the "other" within his or her psyche (page 498). He characterizes such self-knowledge as "one of the most difficult and exacting of the arts" (page 498). But clear-sighted self-knowledge enables a person to be clear-sighted about the "other" as well.
Incidentally, also on page 233, Jung says that two archetypes guide the "long and thorough reflection" involved in a man's individuation process: "the anima archetype, who expresses life, and the `Wise Old Man' [archetype], who personifies meaning."
On page 17, Robinson says, "In fact, Jung's psychological theories had, by the end of his life, evolved into an interpretive worldview of such breadth that it could serve as a `myth of meaning' for Jung's adherents."
I admit that I am not sure exactly what he means here by a "myth of meaning." If Robinson means simply that we make meaning in our lives, then this would be consistent with Jung's characterization of the Wise Old Man archetype as guiding a man's meaning-making in the individuation process.
Now, Robinson lists five books by Friedrich Nietzsche (1844-1900) in his bibliography (page 282). According to the index, Robinson discusses Nietzsche on pages 20 and 178-201, Jung's critique of Nietzsche on pages 201-214.
However, Robinson does not mention Jung's 1,600-page commentary on Nietzsche's THUS SPOKE ZARATHUSTRA, published in two volumes titled NIETZSCHE'S ZARATHUSTRA: NOTES OF THE SEMINAR GIVEN IN 1934-1939 BY C. G. JUNG, edited by James L. Jarrett (Princeton University Press, 1988), nor does Robinson mention Jung's discussion of Nietzsche in MYSTERIUM CONJUNCTIONIS (pages 196, 247, 326, 342n, 363n). But Jung's critique of Nietzsche's expression "beyond good and evil" (page 196) is relevant to Robinson's discussion of Jung's own use of this expression (page 276, note 36).
In summary, Robinson's scholarship leaves something to be desired.
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