es regnet
...it rains.
A parched soul, neither mine nor the ground's, is soothed. It is time that the emblem of the humours of the soul was reinvested outside of the thin rivulets of Jungian literature and analytic psychology. There is a whole phenomenology of the soul to be witnessed, if only one could unearth it.
James Hillman, ah, theres an interesting writer in the Jungian game. If Jung were my thing. It was once, before I properly understood it, when I was approaching it in that illiterate, mythopoeic way recommended by so many amateurish quotations in crypto-anthropological studies of the fluffy "new-age" variety. Having grasped something of what Romanashyn, Hillman and Gergen have said, I lose interest in the "Jungian perspective" we are routinely spoonfed, finding everything so much more poststructural and interesting. And I am not sure that Jung would be pleased with the poor selection of his work that circles the market and monopolises his name, in his name, whilst utterly betraying it. Freud and Lacan, now there come some advances hitherto unread, when "pop Jung" was still popular. It is time for the same to be done with Jung, to wrest his work from the naive interlocutors who make him speak their notions. But then, when we have Agamben leaping beyond psychology altogether, as Jung would have loved to if only he had let himself be a phenomenologist proper, into the arena of pnuematology, would there be a need for a recast Jung, an ontological Jung?
Indeed. If only to save his name - if that were possible. For the moment it looks as if O'Donohue has cornered a nice little market in calling his phenomenology of friendship, the divine, longing and belonging a "celtic" wisdom, as if that ethnologisation of worldly wisdom somehow made it more accessible and local.
Having quit a psychotherapist's life, at least for the forseeable future, I leave it in the hands of others to redeem Jung. I have other art to do.
A parched soul, neither mine nor the ground's, is soothed. It is time that the emblem of the humours of the soul was reinvested outside of the thin rivulets of Jungian literature and analytic psychology. There is a whole phenomenology of the soul to be witnessed, if only one could unearth it.
James Hillman, ah, theres an interesting writer in the Jungian game. If Jung were my thing. It was once, before I properly understood it, when I was approaching it in that illiterate, mythopoeic way recommended by so many amateurish quotations in crypto-anthropological studies of the fluffy "new-age" variety. Having grasped something of what Romanashyn, Hillman and Gergen have said, I lose interest in the "Jungian perspective" we are routinely spoonfed, finding everything so much more poststructural and interesting. And I am not sure that Jung would be pleased with the poor selection of his work that circles the market and monopolises his name, in his name, whilst utterly betraying it. Freud and Lacan, now there come some advances hitherto unread, when "pop Jung" was still popular. It is time for the same to be done with Jung, to wrest his work from the naive interlocutors who make him speak their notions. But then, when we have Agamben leaping beyond psychology altogether, as Jung would have loved to if only he had let himself be a phenomenologist proper, into the arena of pnuematology, would there be a need for a recast Jung, an ontological Jung?
Indeed. If only to save his name - if that were possible. For the moment it looks as if O'Donohue has cornered a nice little market in calling his phenomenology of friendship, the divine, longing and belonging a "celtic" wisdom, as if that ethnologisation of worldly wisdom somehow made it more accessible and local.
Having quit a psychotherapist's life, at least for the forseeable future, I leave it in the hands of others to redeem Jung. I have other art to do.