It was always astonished when I heard C.G. Jung speaking (on YouTube) how well and simple he can explain his rather complex system. In this book several key ideas are equally well presented. This lead me to believe that the more casual and biographic books are fine starting point for understanding Jung, not only his life and but also his thoughts:
Category: C.G.Jung
The psychoanalytic Jung
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Memories, Dreams, Reflections by C.G. Jung, Aniela Jaffe, Clara Winston
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Archetypes of the presidential debate 2012 part I
This US presidential election is a (no-) choice between two similar masks for the future of America in the the Presidential debate. But Obama actually backed off March 2009 when he had some power over the banks and did not touch Wall Street ever since. After that the financial empire became unstoppable and started to attack Europe on its weakest link (Greece) and used subsequently the crisis they induced themselves to take over positions in Europe – essentially taking over Europe.

The other choice is a more open-ended King Archetype of entitlement due to personal virtues (or more likely personal wealth) who likes to fire people:

The Vice Presidents debate left the impression – if not if a father son conflict – at least between an old cynical and a fresh (likable) Hero. The media too likes this sensationalism and the neck on neck horse race at 48%.
Both President Obama and former Gov. Mitt Romney come with years of history, political and otherwise. One has a history of good rhetoric, and cool if not arrogant attitude. The other has a long history of deception, and ruthless business practices. One event – the media would like us to think it was the first debate – created myth and archetypes. Even the VP debate was influenced by it. Vice presidential candidate Paul Ryan’s workout photos were shot late last year, but Time delayed their release to achieve maximum embarrassment: It published them online just hours before the vice presidential debate, to discredit the young Hero (and make him look foolish).

time_paulryan_theantihero There is a long tradition of using archetypical images of male candidates—in most presidential races, the only kind—to illustrate their faults. Think of John Edwards fixing his hair, Michael Dukakis grinning from his perch on a tank,

Michael_Dukakis_in_tank John Kerry windsurfing, and Nixon strolling down the beach in a pair of wingtips.

These photos gained traction because they conformed with the electorate’s unconcisous idea of who these guys were: Edwards was all ego, Dukakis was a softie, Kerry was effete, and Nixon was the kind of unnatural creepy. And the Time photo shoot squares with Ryan’s vision of himself as Wisconsin’s own superhero, living at the peak of emotional and physical control. All the most powerful ideas in history go back to archetypes,” Jung wrote in his book The Structure of the Psyche. “This is particularly true of religious ideas”, but the central concepts of politics, science, philosophy, and ethics are no exception to this rule.
Interested in the US election, I asked myself what are the archetypes used in the American election debate. Especially for the election debates pictures seem to be important, because they have a distinct advantage over the language effects: images transport more quickly archetypes than words – although they do – think of “Yes we can” of the last election. A further key stimulus is the (cross/specific) cultural body language, for which every human being has a genetically or by learning established. C.G. Jung drew up a picture of layers from personal unconscious to collective unconscious. He thinks that in all cultures, at all times and everyone was influenced from the collective unconscious expressed by those archetypes e.g. King. Warrior, Magician, The Great Mother, The Temptress, The Hero, Lover, Serpent, Dragon and many more, manifested by symbols. Those symbols are, according to Jung pictorial or gestural manifestations of archetypes.
These symbols often find themselves in fairy tales, whereof politics is one of them. Jung says psychology was not necessary in the past because all cultures had their rituals and symbols to integrate these archetypes in the conscious living. That seems to be true for Religion, where psychoanalytic sessions replaced the confession. Many psychological problems exist only since there is the psychology before some religions ditched their symbols. However, rituals, the use of symbols, and the experience of the churches were not forgotten by the politics (and the politicians). Jung said also, that totalitarian systems want to replace and also ask for (and receive) religious worship. That was certainly true for Hitler, Mao, and Stalin not to speak of the Roman Caesars or Egyptian Pharos. I believe we move in this direction again also in the secular and so-called democratic states, especially at time of crisis. In today’s debate the Christian Division of good and evil and the symbol of fallen angel Lucifer symbolize the secession of evil from the good. We unconsciously lived this perception. A related feature of archetypes is that, while they shape our perceptions and behaviour, we only become conscious of them indirectly, as they are manifest in particular instances. It is rather like Schopenhauer and Kant’s notion of the inaccessibility of the “thing-in-itself”, upon which Jung drew: you can’t experience archetypes directly but only when they are manifested in symbols and images. Religious believers relate to the archetype of the wise man via the images available to them in their culture (given, for the sake of argument, that wisdom is what Jesus or the Buddha represent).
But what does this mean? Look of the disastrous readings Obama got from the – traditional left leaning – media after the first election debate, almost a image of the fallen angel Lucifer crossed my mind. We often even do not understand why we reacted this way, and we feel guilty even if we are aware of it. At the case of presidential debates, what we see is an image but of the following plot we unaware. In history stories arise and figures emerge which made or broke the bid of presidency. One should interpret this flood of images and, it’s about experience the unconscious and not to interpret, because the unconscious is not fully open to rational analysis, logic, or form in otherwise. The most important task is to understand the dualism of good or evil in us. With other words we have to differentiate between Ego and Persona and recognize our Shadow and our Animus/Anima.How far you might want to follow Jung along this path is up to personal (i.e. cultural) experience. The shadow is a useful concept to many, as that side of our character which is often buried and sometimes, suddenly emerges. The notion of the animus and the anima, say, evident in Taoism.
Seen from Europe, now what is the difference of the two presidential Egos in psychological terms after removing the mask? Answer, Nil. Mitt Romney ran hard and successfully to the centre, and the president’s pathetic overall performance in the debate mirrored his economic performance the last four years.The same pathetic motivation speeches, but this time with bad bottom line economic figures on Obama’s watch. I have to admit, I liked the rhetoric four years ago, but it has become stale. The magic authority, his wisdom and magical transformation mantra (Yes we can) was not there anymore. Mitt Romney won the debate because he actually at least gave a convincingly impression, that he understands the issues and knows how he’s going to tackle them, not just presenting some empty rhetoric like Obama. Substance won over form, for a change. President Øbama was smart enough not to touch Wall Street the last four years, instead he left his US voters on dire street and supported the neo-con agenda in Europe to get better numbers at home In foreign affairs, we will see. There Obama has not more to show, than his (correct) drone and terrorism strategy (i.e. Osama Bin Laden). That is not little, but in Europe and the Middle East he did not well and China does not take US (fiscal) policy serious anymore, working on plan B.
This election is, as has been said, a (no-) choice between two similar masks (Persona) who both hide by a plutocracy of wealth and corporate power; underway for 4 years by President Empty Chair or incoming President Cooperate Raider. Both means that government would no longer serve the interests of the community but collaborate with their clients to establish a separate set of laws that entitle them to preferential treatment while creating barriers to competition by eliminating opportunities for others.
The King seemed more centrist and plausible at the debate is because he crafted an exceptionally smart and pointed attack against the President’s record, and that stood in stark contrast to the lame deceptions of the Great Mother’s 30-second ads, sound bites and false and mischievous spin if the opposition intention. Mitt played actually quite reasonable and sophisticated the King’s role. For many Americans – including in my family – it was the first time they got a good impression of Mitt, and we will see if he can continue to ride on the white horse as the election approaches. Paul Ryan comes across young and authentic – not a superhero. He has potential. President Øbama was not helpful – if present at all – in Europe’s crises, Mitt could only be improvement but than he needs a steep foreign policy learning curve.

Note October 16, 2012 – to be continued With no podium to hide behind in Tuesday’s debate, the candidates’ style and body language will be in the spotlight. In the shadow always wins the bank.
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Karl Popper and the fireplace poker
The two great philosophers Ludwig Wittgenstein and Karl Popper – who both had a rap of abusive discussion style met only once: on the 25th October 1946. The meeting in a crowded classroom in Cambridge went bad. Legends formed rapidly to their loud and aggressive confrontation, Wittgenstein supposedly used a red-hot fireplace poker to emphasize his points, gesturing with it as also the argument grew more heated.
Wittgenstein claims: In philosophy, there are no real problems, the language feigns them for us. Philosophical problems are only fake problems. Only mathematical, science or logical problems can be solved. Wittgenstein opened with the common language term “missed team spirit”. He explained that this term does not mean, that there is a being with this name. So before philosophizing one has to clarify bewitched language, has to exercise language critic in order to clarify what problem is worth to think about.
Popper disagrees: In philosophy, there are real problems, the language is not the problem. In his view there valid physical problems exit and presented a prepared list of philosophical problems which can be solved through rational thinking:
- The problem if we can know things by senses or by thinking. Reply: this is not a philosophical but logical problem.
- The problem of the infinite. Wittgenstein replied that is a mathematical problem
- The problem of moral problem principles. Wittgenstein replied – name one. Popper was only mildly impressed and replied with an explanation of his moral principles: “you should not threaten scholars with a poker when they are guest lectures.”
What happened really? Who were these two great philosophers? What was the point?. The majority of the philosophers in the 20th century followed Wittgenstein. How is it in the 21st century?
Popper tried to determine how we can ascribe truth to the claims made by science, religion and politics. Karl Popper has criticized Hegel’s dialectic, Marx, Freudian psychoanalysis and Wittgenstein’s Tractatus as re-inforced dogmatism. He also argued,that scientific theories can never be proved to be true, but are tested by attempts to falsify them. Attempts to present theories such as Marxism, Freudian psychology and Astrology as scientific are subjected by Popper to his own analysis of falsificationism, and fail the test.
Wittgenstein’s relationship with science, religion and psychoanalysis is ambivalent. For example, to him Sigmund Freud succeeded to merge the semantic and empirical level in his theory so successfully, that still many think of him as a great scientist. Wittgenstein declined the psychoanalysis as a theory of the human psyche in the fiercest form as unscientific and dangerous. “What says Freud about the unconscious”, Wittgenstein blasted once in a lecture, “sounds like science, but actually it’s just a means of representation to persuade the reader or the patients and to accept a specific image”.
Popper was not member of the Vienna Circle, that group of logical positivists who, following on from the work of Wittgenstein (i.e.Tractatus) aimed at the unification of the sciences and the wholesale rejection of metaphysics. Popper’s antipathy to Wittgenstein meant of course, that he was not invited – although Wittgenstein was not a neo-positivist either.
Popper took a stand against an empiricist view of science, endeavouring falsificationism. The key difference between Popper and the Logical Positivists is that their division was between science and nonsense, in that a non-scientific statement was of no value, whereas Popper’s was between science and non-science, in that a non-scientific statement had a value, just not a scientific one. Popper seems to have been a radical inductionist. Only conclusions based on induction and therefore subject to falsification – for instance the arrival of a black swan to contradict the conclusion that all swans are white – have any validity. The best we can hope for is not truth but more or less useable correlations. For Popper a theory is an ideology if it is based as it is on deductive logic generalizing the empirical evidence.
It is perhaps worth noting that Popper’s own doctorate was in psychology. Popper’s had, as Wittgenstein a distaste for the psychological models of Freud’s for different reasons, in particular for attempts to present psychology as a science. Popper pointed out, psychological theories are unfalsifiable in principle.
Each generation got their own problems, and in Europe we have plenty of real ones. With regard to analytic philosophy, it has undergone a very good transformation keeping the treasure of Wittgenstein’s language critics without getting too much back into the puzzle-solving mode. It gave way to a ‘ general language philosophy’, whereby here the emphasis on must be “language”, which shares its theme with the linguistics and in some other philosophy branch which looks and feels more than sociology than philosophy. To make it short: I think that in this century a synthesis born between philosophy and natural sciences will leave both areas transformed – naturally the philosophy more than the natural sciences. In the moment I see (as an layman) in French and German philosophy more sociology than philosophy. This was a value statement.
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C.G Jung Wittgenstein and Plato – Introvert and iNtuition
Based on Carl G. Jung’s typology [Jung, 1921], Wittgenstein and Plato can be classified using four mental functions sensing, intuition, thinking and feeling together with the attitude (extraversion-introversion). Jung was fond of saying that personality types often change throughout ones life. So an answer to your question will be more or less inaccurate, depending upon which part of his life is under consideration. I find it understandable that several different personality types have attribute to Jung : INFP, INTJ, INFJ, INTP. Jung identified himself as both ISTP (when he was young) and 1959 as INTP. I take the late C.G. Jung. There is almost consensus that Jung was an iNtuitive Introvert, and thinking instead feeling but what is judging-perceiving preferences. Myers identifies Jung as an introvert. Keirsey & son identify Jung as INFJ. Von Franz identifies Jung as IN-J.
There is a funny story about an Introvert and iNtuition told by C.G. Jung. about a “lady with a snake in the abdomen” who lived in a private brothel without noticing it (BBC Interview Face to Face available in youtube). These individuals, Jung thought, are profoundly influenced by their internal motivations even though they do not completely understand them. They find meaning through unconscious, subjective ideas about the world. Introverted intuitive people comprise a significant portion of mystics, surrealistic artists, and religious fanatics. Pretty often they are mystic dreamers or shamans or seers. After World War I, this 28-year-old woman consulted Jung. She wanted “to be cured within ten hours” – that is, within only ten analytic sessions. The woman told Jung that “she had a black serpent in her belly.” That was the reason the woman had consulted him, “for she thought that it should be awakened” . The woman was “only intuitive, entirely without a sense of reality.” Then she announced that the snake, which had been dormant, had suddenly become active. “One day she came and said that the serpent in her belly had moved; it had turned around,” Jung says. “Then the serpent moved slowly upward, coming finally out of her mouth, and she saw that the head was golden.” Jung amplifies the image of the snake in the abdomen by reference to the serpent in Kundalini Yoga. “I told you,” Jung says, “the case of that intuitive girl who suddenly came out with the statement that she had a black snake in her belly.” He situates the snake in the context of the collective unconscious. “Well now, that is a collective symbol,” he says. “That is not an individual fantasy, it is a collective fantasy.” The image of the snake in the abdomen, Jung says, “is well known in India.” Although the woman “had nothing to do with India” and although the image “is entirely unknown to us,” he says that “we have it too, for we are all similarly human.” When the woman first told Jung about the snake in her belly, he wondered whether “perhaps she was crazy,” but then he realized that “she was only highly intuitive.” She had intuited a typical, or archetypal, image. “In India,” Jung says, “the serpent is at the basis of a whole philosophical system, of Tantrism; it is Kundalini, the Kundalini serpent.”
Was Jung an INFP?
Of the four types, INFP seems the least likely type for Jung. While capable of seeing the big picture and valuing holism to a certain extent, Jung was far too analytical, systematic, and attentive to detail to qualify as an INFP. He himself saw his feeling function inferior the 1959 interview below.
Was Jung an INTP?
This is most likely. The BBC Interview, Face to Face, aired 1959, with transcript published in the above mentioned C.G. Jung Speaking, Princeton University Press, 1977: “I most certainly was characterized by Thinking … and I had a great deal of iNtuition, too. And I had a definite difficulty with Feeling.” So what Jung is saying here is that his Dominant Function is Thinking, his Auxiliary Function is iNtuition and his Repressed Function is Feeling. The fact that INFP is Jung’s least likely type doesn’t bode well for the INTP though. On the other hand, his hunches ( of Nazi Germany) seem more consistent with that of a perceiver than a judger. So now we have INT_?_, and I have to guess a bit at P v. J. His struggle with feeling leads me to believe that his faculties of perception (i.e. intuition) were dominant over his faculties of judgment (i.e thinking).
The Case for ISTP
The manuscript prepared in 1926, published in English as Analytical Psychology: Notes of the Seminar Given in 1925: “As a natural scientist, thinking and sensation were uppermost in me and intuition and feeling were in the unconscious and contaminated by the collective unconscious. [Princeton University Press 1991 edition, p. 69]” I would attribute this as his persona (mask) and to establish the psychoanalytic method as science.
Was Jung an INTJ or INFJ?
Though his feeling preference was likely much less pronounced than his intuition, the most compelling reason for Jung being INFJ rather than an INTJ, would be Jung’s ineluctable attraction to religion and spirituality. Jung consistently reiterated Feeling as his repressed Function. There is consensus that Wittgenstein and Plato was INFJ, heaven knows why.
Perhaps the reason has its root in psychology. The Myers-Briggs ‘Thinking’ preference is associated with principled and rule-based thought, whereas its counterpart ‘Feeling’ is associated with decision making on the basis of values. At a statistical level, we can analyse patterns in such preferences, and it is not wholly surprising that the Myers-Briggs types associated with the job of programmer are all Thinking preference types (INTJ, INTP, ISTJ, ISTP, ENTP). Conversely, the job of writer is associated with Feeling preference (INFJ, INFP, ENFJ, ENFP – although also INTP and ENTP), as well the job of artist or composer (ISFP, INFJ, ENFP, INFP – although also INTP and ENTP). It should be stressed, those are just statistical tendencies.
