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For instance, in contrast to what this book presents:
1. "Soul" was a word he liked to use in the 60's, whereas now he talks about "psyche."
2. Soul here is to be explored by an "insearch" (as opposed to "research"), a turning within. Soul in the world is not mentioned--or as Hillman writes about himself with such a severe tone, "The author doesn't even get to the window."
3. What Jung called "the shadow" is also in the world, not just in us as a moral problem.
4. Soul is not something lost that must be found (the Christianistic premise, God forbid). It is evident everywhere, within and without, and most particularly within our symptoms.
5. Psyche is a "third" between matter and spirit. (I have to bark here. Hillman's notion of "spirit" is everything the mystics say isn't spiritual: order, literality, authority, mentality, rationality... But I'd agree that psyche is a third between matter and mind. Because all this senex stuff is mind, not spirit.)
Etc.
For students of Hillman and archetypal psychology, the book might make an excellent contrast between his very early and more traditional Jungian thought and his more radical, later, re-visioning psychological polytheism. Otherwise, you're better off with his later work: gems like THE DREAM AND THE UNDERWORLD, RE-VISIONING PSYCHOLOGY, INTER VIEWS, THE THOUGHT OF THE HEART AND SOUL OF THE WORLD, and THE SOUL'S CODE.
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The pictures, although small, are faithfully reproduced from the original catalogues, and can be used to more fully understand the general concepts of the Arts and Crafts style of furniture. Enough items are represented to be able to design similar items on your own.
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At the same time, however, it gets nowhere near the quality of her other books. Propped up by endless quotes from Jung's supposedly autobiographical MEMORIES, DREAMS, REFLECTIONS, a book I often go back to but always with the knowledge that it's been heavily censored, von Franz sustains a justificatory tone throughout that is embarrassing to read.
At one point, for instance, she deals with the accusation that Jung had anti-Semitic tendencies, perhaps because he had some shadow issues to work on. She quashes this notion strenuously and puts it all down to Jung's "optimism" and tendency to say too much (not to mention his opponents' projections...always a good place to go when defending one's allies). God forbid that Jung should cast a shadow!
It saddens me that von Franz so seldom struck out on her own without checking in with Jung first or crediting him with the tremendous innovations she brought to his thinking. But nowhere is her unwillingness to question Jung more evident here, where scarcely a paragraph escapes the praise piled high on the Great Man's head.
That he was a great man, a truly daimonic genius who gave us the golden key to transpersonal symbolism, does not change the fact that he was a human being who could be narcissistic, irritable, arrogant, impatient, misogynistic, intolerant, racist, bad-tempered, and downright cruel to the women he supposedly loved.
When I write I often refer to teachers who've impacted my insights about human nature; ordinarily, it would be inconsiderate for me to bring in their human flaws and blind spots. But were I to undertake a biography of any of them once they had shuffled off the mortal coil, it would be incumbent upon me not to whitewash them. You will find many interesting observations about Jung's life in this book; but the picture it offers of him is thoroughly one-sided.
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He made me the hanging bookshelf for Christmas and it is stunning. A great value if you're looking for design ideas and have the technical know how.
In the first part, Kerenyi only summarizes folktales and sagas from Iceland till India about the Divine Child. His second contribution should be considered as a preparatory study on his eminent work 'Eleusis'. But the quality of this study lays way behind this latter work.
The contributions of Jung are trivial or a variation on his favourite theme. E.g. "The mythological images belong to the structure of the unconscious and are an impersonal possession; in fact, the great majority of men are far more possessed by them than possessing them." (p.161)
Or, "... it is readily understandable that the primordial image of the hermaphrodite should reappear in modern psychology in the guise of the male-female antithesis, in other words as male consciousness and personified female unconscious." (p.95)
Although the two touch on two, for me, important items, though obviously they don't explore them further.
First, many symbols are based on, as they call them, 'cosmic origins' (p. 16), in other words on the zodiac, thus on nothing. And second, do folktales point in the direction of mythology or merely to a realistic description of a certain type of human fate? (p.34)
I believe that folktales are more like ancient theatre: escape from the harsh reality. The second option is to be preferred.
Reading this book, reminds me of the words of Jean Fourastié, who characterized certain theories as 'délires conceptuels' (conceptual deliriums). I feel that a 'science' of mythology is one of these deliriums, what doesn't mean that mythology has nothing to say. On the contrary, see the above mentionned work 'Eleusis' by Kerenyi. But it is not a science.