Nietzsche and jung pdf

Because he felt wind God breaking forth, the god of archetype which characterized it most of these problems of his own time so inspiration, of madness, of intoxica- tion and wildness, the god of the all was the archetype of Wotan, or, in deeply, the collective unconscious pre- sented him with a compensatory, arche- Berserkers, those wild people who non-Germanic terms, Dionysos.

We can now finally come to clearly that we are living now in a almost everyone in Europe, according to understand what he meant by this. Nietzsche felt that, and Jung. He associated it with the revived instantly, naturally, the whole sym- interest in paganism and eroticism, but ized by the spirit of Wotan, or, in bolic process. Rather, he saw it as the result Europe, you can see all the psycho- overly Apollonian era of Christianity.

It is of profound importance for Jung. Not Jung, [], Vol. Although coming to a him put into words his thoughts about Dionysian. Nietzsche used his term in a complete understanding of the exact the spirit of his own age: an age confront- much more abstract fashion than Jung nature of this line of influence is a com- ed with an uprush of the did.

This, in a nutshell, is how manageable. Still, period before his death. As Sonu what. For myself, I have come to the con- if we examine the characteristics of Shamdasani, in C. The shadow, death, and included many editorial concept of the shadow. When this task is Moreover, it is pretty much the only well.

As I will argue in a forthcoming It is a therapeutic necessity, indeed, Nietzsche first used in his book The Birth paper, however, there is clear evidence the first requisite of any thorough of Tragedy, in which he contrasted it with to be found in texts from the early stages psychological method, for conscious- the opposing concept of the Apollonian.

In the According to Nietzsche, both of these concept of the human shadow with end this must lead to some kind of forces are operable in human culture. Jung and Jung, C. The tionality, drunkenness and madness. He Nietzsche: Dionysos and analyti- Zofingia lectures. London: also related it to intuition and to ecstatic cal psychology. Bishop Ed. Jung in contexts : a reader. Jung, C. Zarathustra : notes of the semi- iv Gross was up until recently somewhat Dixon, P.

Nietzsche and Jung : sail- nar given in Nietzsche felt that, and instantly, naturally, the whole symbolic process. Jung, then, saw Zarathustra not as a conscious, deliberate construction of Nietzsche. Rather, he saw it as the result of a sort of dream state into which Nietzsche had entered, which culminated in a work of archetypal content that stood in a compensatory relation to the age in which it had been created.

So what archetypal, compensatory content is it that Jung claims we can find in Zarathustra? In the seminar, we find Jung claiming again and again that the essence of the book is characterized by a single archetype: the archetype of Wotan. It is this archetype which, according to Jung, lies at the root of Zarathustra :. It is Wotan who gets him, the old wind God breaking forth, the god of inspiration, of madness, of intoxication and wildness, the god of the Berserkers, those wild people who run amok Jung, [], Vol.

This archetype first revealed itself in the work of Nietzsche, but had, by the time of the Seminar, already captivated almost everyone in Europe, according to Jung. He associated it with the revived interest in paganism and eroticism, but also with the disasters of war that would so strongly characterize the first half of the 20 th century:. Now old Wotan is in the center of Europe, you can see all the psychological symptoms which he personifies.

Fascism in Italy is old Wotan again, it is all Germanic blood down there Jung, [], p. The hubris of the Wilhelmine era alienated Europe and paved the way for the disaster of In my youth, I was unconsciously caught up by this spirit of the age Jung, [], p.

Both quotes illustrate very clearly that Jung saw the archetype of Wotan as an explanatory cause for both World War I and Fascism. The second quote, however, also illustrates something that is of much more importance to our discussion here: Jung related Wotan directly to the Dionysian.

Therefore one can say he [Wotan, RR] is very similar to the Thracian Dionysos, the god of orgiastic enthusiasm Jung, [], p. Now we have finally come full circle. As we have seen in the first section of this article, the work of Nietzsche that Jung was most interested in was Zarathustra , and the Nietzschean concept he found the most important was the Dionysian.

Here, then, do these two strands finally come together. Zarathustra , according to Jung, was an archetypal work that stood in a compensatory relationship to the Apollonian age in which it had been created, and the archetype which characterized it most of all was the archetype of Wotan, or, in non-Germanic terms, Dionysos.

According to Jung, his age was characterized by the spirit of Wotan, or, in Nietzschean terms, the spirit of Dionysos, and it was in Zarathustra that he saw this spirit announce itself, after having been neglected for such a long time during the overly Apollonian era of Christianity.

This, in a nutshell, is how Jung came to see Nietzsche, and explains why he was so fascinated by Nietzsche as a thinker. This is a topic all its own, and one which I do not have enough room for here to fully do justice.

According to Jung, the best way to deal with this shadow side of our personality is not to deny it, but to become conscious of it and work with it. The shadow, in other words, is not to be neglected — it is to be confronted. When this task is accomplished, the shadow stops being antagonistic, and can even become a source of great strength and creativity. The shadow, in other words, must be integrated into the conscious personality:. It is a therapeutic necessity, indeed, the first requisite of any thorough psychological method, for consciousness to confront its shadow.

In the end this must lead to some kind of union, even though the union consists at first in an open conflict, and often remains so for a long time. It is a struggle that cannot be abolished by rational means. When it is wilfully repressed it continues in the unconscious and merely expresses itself indirectly and all the more dangerously, so no advantage is gained Jung, , p.

Nietzsche used his term in a much more abstract fashion than Jung did. The shadow, after all, denotes a specific part of the human psyche, not an abstract life force like the Dionysian. The shadow, after all:. Nietzsche, then, was of profound importance for Jung. Although coming to a complete understanding of the exact nature of this line of influence is a complex task, the roadmap presented in this paper will hopefully have made it more manageable.

But can the same be said about our psychological suffering? For while our life spans have been prolonged, and many diseases eradicated, this has not changed our existential predicament. Just like every other man or woman to have walked this earth, we are born, we will die, everything and everyone we know will turn to dust, and unless we are one of the exceptional few, our legacy will live on for at most a generation.

Dwelling on these facts does not bring us joy. But if we dwell on these facts and at the same time feel that our life lacks meaning then we will suffer from acute psychological pain. But while science and technology have much to offer, there is no app, device, equation, or pharmaceutical drug that can imbue our life with meaning.

Rather this role has traditionally been played by myth. The West, however, finds itself in a difficult position in this regard. For according to Friedrich Nietzsche and Carl Jung, the decline of Christianity ushered the West into a period of mythlessness in which it remains to this day. And this lack of myth, irrespective of all the advances in science and technology, has made it harder for us to face up to our existential predicament and increased our propensity for psychological suffering.

If they had lived in a period. How does myth help us shoulder our existential burdens and alleviate our psychological suffering? Are myths not merely primitive attempts to explain the workings of the natural world or fictional stories which glorify the origins of a culture?

Have we not moved beyond our need for myth with the rise of science? According to Nietzsche and Jung we have not. For science and myth address different questions. The scientific method deals with cause and effect and helps us understand the workings of the natural world. Oedipus unconscious tendencies of incest. Whilst Jung goes off on some pretty wild tangents and is quite generous in the use of some favourite anecdotes, taken as a whole, the lectures are highly engaging, if al little long-winded.

A Book for Everyone and Nobody. Skip nietzschs main content. Martin Buber produced it as evidence to accuse the Swiss psychiatrist of supporting an almost heretical concept of God under the gnosticistic forms of Abraxas, both good and bad deity. An illustrating example would be his interpretation on the spider chapter.

These texts contain, according to the editors, the theoretical Time and time again, he talked about how Nietzsche should not claim to be the maker of the figure Zarathustra. This website uses cookies to improve your experience while you navigate through the website.

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