The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects.; The Collected Works of C. G. Jung, Volume 16)

Jung, C.G.

ISBN 10: 0691097674 / ISBN 13: 9780691097671

Verlag: Princeton University Press., 1966

Beschreibung

384pp. This is the 4th printing of 1977. Light foxing to the top edge else near new condition, covers bright, text clean and binding tight in a like dust jacket which is now in a clear protective mylar sleeve.

Bestandsnummer des Verkäufers 225403

Bibliografische Details

• Titel: The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects.; The Collected Works of C. G. Jung, Volume 16)
• Verlag: Princeton University Press.
• Erscheinungsjahr: 1966
• Sprache: Englisch
• ISBN-10: 0691097674
• ISBN-13: 9780691097671
• Einband: Hardcover
• Auflage: Second edition.
• Zustand des Schutzumschlags: Schutzumschlag
• Verkäuferkataloge:
  • Jungian

Über diesen Titel

Inhaltsangabe

Essays on aspects of analytical therapy, specifically the transference, abreaction, and dream analysis. Contains an additional essay, "The Realities of Practical Psychotherapy," found among Jung's posthumous papers.

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THE PRACTICE OF PSYCHOTHERAPY

ESSAYS ON THE PSYCHOLOGY OF THE TRANSFERENCE AND OTHER SUBJECTS

By C. G. JUNG, GERHARD ADLER, R. F. C. HULL

PRINCETON UNIVERSITY PRESS

Copyright © 1982 PRINCETON UNIVERSITY PRESS
All rights reserved.

ISBN: 978-0-691-09767-1

Contents

EDITORIAL NOTE TO THE SECOND EDITION, v, 
TRANSLATOR'S NOTE, vi, 
FOREWORD TO THE SWISS EDITION (1958), vii, 
LIST OF ILLUSTRATIONS, xiii, 
PART ONE GENERAL PROBLEMS OF PSYCHOTHERAPY, 
I. Principles of Practical Psychotherapy, 3, 
II. What Is Psychotherapy?, 21, 
III. Some Aspects of Modern Psychotherapy, 29, 
IV. The Aims of Psychotherapy, 36, 
V. Problems of Modern Psychotherapy, 53, 
VI. Psychotherapy and a Philosophy of Life, 76, 
VII. Medicine and Psychotherapy, 84, 
VIII. Psychotherapy Today, 94, 
IX. Fundamental Questions of Psychotherapy, 111, 
PART TWO SPECIFIC PROBLEMS OF PSYCHOTHERAPY, 
I. The Therapeutic Value of Abreaction, 129, 
II. The Practical Use of Dream-Analysis, 139, 
III. The Psychology of the Transference, 163, 
APPENDIX: The Realities of Practical Psychotherapy, 327, 
BIBLIOGRAPHY, 339, 
INDEX, 357, 

CHAPTER 1

PRINCIPLES OF PRACTICAL PSYCHOTHERAPY

Psychotherapy is a domain of the healing art which has developed and acquired a certain independence only within the last fifty years. Views in this field have changed and become differentiated in a great variety of ways, and the mass of experience accumulated has given rise to all sorts of different interpretations. The reason for this lies in the fact that psychotherapy is not the simple, straightforward method people at first believed it to be, but, as has gradually become clear, a kind of dialectical process, a dialogue or discussion between two persons. Dialectic was originally the art of conversation among the ancient philosophers, but very early became the term for the process of creating new syntheses. A person is a psychic system which, when it affects another person, enters into reciprocal reaction with another psychic system. This, perhaps the most modern, formulation of the psychotherapeutic relation between physician and patient is clearly very far removed from the original view that psychotherapy was a method which anybody could apply in stereotyped fashion in order to reach the desired result. It was not the needs of speculation which prompted this unsuspected and, I might well say, unwelcome widening of the horizon, but the hard facts of reality. In the first place, it was probably the fact that one had to admit the possibility of different interpretations of the observed material. Hence there grew up various schools with diametrically opposed views. I would remind you of the Liébeault-Bernheim French method of suggestion therapy, rééducation de la volonté; Babinski's "persuasion"; Dubois' "rational psychic orthopedics"; Freud's psychoanalysis, with its emphasis on sexuality and the unconscious; Adler's educational method, with its emphasis on power-drives and conscious fictions; Schultz's autogenic training—to name only the better known methods. Each of them rests on special psychological assumptions and produces special psychological results; comparison between them is difficult and often well-nigh impossible. Consequently it was quite natural that the champions of any one point of view should, in order to simplify matters, treat the opinions of the others as erroneous. Objective appraisal of the facts shows, however, that each of these methods and theories is justified up to a point, since each can boast not only of certain successes but of psychological data that largely prove its particular assumption. Thus we are faced in psychotherapy with a situation comparable with that in modern physics where, for instance, there are two contradictory theories of light. And just as physics does not find this contradiction unbridgeable, so the existence of many possible standpoints in psychology should not give grounds for assuming that the contradictions are irreconcilable and the various views merely subjective and therefore incommensurable. Contradictions in a department of science merely indicate that its subject displays characteristics which at present can be grasped only by means of antinomies—witness the wave theory and the corpuscular theory of light. Now the psyche is infinitely more complicated than light; hence a great number of antinomies is required to describe the nature of the psyche satisfactorily. One of the fundamental antinomies is the statement that psyche depends on body and body depends on psyche. There are clear proofs for both sides of this antinomy, so that an objective judgment cannot give more weight to thesis or to antithesis. The existence of valid contradictions shows that the object of investigation presents the inquiring mind with exceptional difficulties, as a result of which only relatively valid statements can be made, at least for the time being. That is to say, the statement is valid only in so far as it indicates what kind of psychic system Ave are investigating. Hence we arrive at the dialectical formulation which tells us precisely that psychic influence is the reciprocal reaction of two psychic systems. Since the individuality of the psychic system is infinitely variable, there must be an infinite variety of relatively valid statements. But if individuality were absolute in its particularity, if one individual were totally different from every other individual, then psychology would be impossible as a science, for it would consist in an insoluble chaos of subjective opinions. Individuality, however, is only relative, the complement of human conformity or likeness; and therefore it is possible to make statements of general validity, i.e., scientific statements. These statements relate only to those parts of the psychic system which do in fact conform, i.e., are amenable to comparison and statistically measurable; they do not relate to that part of the system which is individual and unique. The second fundamental antinomy in psychology therefore runs: the individual signifies nothing in comparison with the universal, and the universal signifies nothing in comparison with the individual. There are, as we all know, no universal elephants, only individual elephants. But if a generality, a constant plurality, of elephants did not exist, a single individual elephant would be exceedingly improbable.

2 These logical reflections may appear somewhat remote from our theme. But in so far as they are the outcome of previous psychological experience, they yield practical conclusions of no little importance. When, as a psychotherapist, I set myself up as a medical authority over my patient and on that account claim to know something about his individuality, or to be able to make valid statements about it, I am only demonstrating my lack of criticism, for I am in no position to judge the whole of the personality before me. I cannot say anything valid about him except in so far as he approximates to the "universal man." But since all life is to be found only in individual form, and I myself can assert of another individuality only what I find in my own, I am in constant danger either of doing violence to the other person or of succumbing to his influence. If I wish to treat another individual psychologically at all, I must for better or worse give up all pretensions to superior knowledge, all authority and desire to influence. I must perforce adopt a dialectical procedure consisting in a comparison of our mutual...