The first of Erich Neumann's works to be translated into English, this eloquent book draws on a full range of world mythology to show that individual consciousness undergoes the same archetypal stages of development as has human consciousness as a whole. Neumann, one of Jung's most creative students and a renowned practitioner of analytical psychology in his own right, shows how the stages begin and end with the symbol of the Uroboros, or tail-eating serpent. The intermediate stages (...) are projected in the universal myths of the World Creation, Great Mother, Separation of the World Parents, Birth of the Hero, Slaying of the Dragon, Rescue of the Captive, and Transformation and Deification of the Hero. Throughout the sequence the Hero is the evolving ego consciousness. (shrink)

Four essays on the psychological aspects of art. A study of Leonardo treats the work of art, and art itself, not as ends in themselves, but rather as instruments of the artist's inner situation. Two other essays discuss the relation of art to its epoch and specifically the relation of modern art to our own time. An essay on Chagall views this artist in the context of the problems explored in the other studies.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

The symbolism of Jacob and Esau -- On the collective symbolism of the brother motif -- Layers of the unconscious: the interpretation of mythology.

Auf der Grundlage der Lehre von C.G. Jung, den Erfahrungen des Zweiten Weltkrieges und der atomaren Bedrohung Ende des 20. Jahrhunderts entwirft der Autor eine neue Ethik der Tiefenpsychologie, die der psychologischen Situation des modernen Menschen gerecht werden soll.

Erich Neumann (1905-1960) was a student, close collaborator, and life-long friend of C. G. Jung's. He moved from Berlin to Palestine in 1934 where he endured WW11 with much distress. This provoked intense and depthful research into topics such as evil, consciousness, and creativity that would occupy his attention for the rest of his life- as well as challenge his friend's (Jung) thinking in many ways. His writings are still valuable and ever so pertinent for our understanding of (...) human nature and the changing developments that have resulted in "the eruption of the shadow and psychic chaos in today's world." (Jerome Bernstein) Eternal Echoes offers the reader an overview of Neumann's opus, which is large and multifaceted. Beginning with an introduction of Erich Neumann including a series of his active imagination watercolors, we see an intimate view into his internal process. The Jung-Neumann Correspondence examines evil as witnessed during WW11. The work Neumann focused on during this period resulted in his exploration of his own Roots of Jewish Consciousness, both Revelation and Apocalypse, and Hasidism. From there we move into an exploration of his exceptional and iconic books, The Origins and History of Consciousness, and The Great Mother, and two papers "Mass Man and the Phenomena of Recollectivation" and "Narcissism". Neumann continued his study of mythology and archetypes in Amor and Psyche: The Development of the Feminine. Later in Neumann's life, he wrote a number of books on creativity exploring its nature and source which began with his important early paper on "Mystical Man": Creative Man, Art and the Creative Unconscious, The Place of Creation. Neumann's works lead us back to our ground of being, where we live with opposites that are fiercely alive, impacting our lives and cultures. His writings are comprehensive, clear and steeped in deeply felt experiences that help to place us on firm ground. Since many of his themes and concepts are universal-beginning with archetypes, myths, and images-this book is not only pertinent to Jungian psychotherapists but anyone interested in understanding the profundity of human nature and its development. (shrink)

Every year since 1933 many of the world's leading intellectuals have met on Lake Maggiore to discuss the latest developments in philosophy, history, art and science and, in particular, to explore the mystical and symbolic in religion. The Eranos Meetings - named after the Greek word for a banquet where the guests bring the food - constitute one of the most important gatherings of scholars in the twentieth century. The book presents a set of portraits of some of the century's (...) most influential thinkers, all participants at Eranos: Carl Jung, Erich Neumann, Mircea Eliade, Martin Buber, Walter Otto, Paul Tillich, Gershom Scholem, Herbert Read, Joseph Campbell, Erwin Schrodinger, Karl Kereyni, D.T. Suzuki, and Adolph Portmann. The volume presents a critical appraisal of the views of these men, how the exchange of ideas encouraged by Eranos influenced each, and examines the attraction of these esotericists towards authoritarian politics. (shrink)

Essays by Ernesto Buonaiuti, Friedrich Heiler, Wilhelm Koppers, Louis Massignon, Jean de Menasce, Erich Neumann, Henri-Charles Puech, Gilles Quispel, Erwin Rousselle, Boris Vyshelawzeff, and Heinrich Zimmer.

The First International Congress for Analytical Psychology was held in Zurich from 7 to 12 August 1958. On this occasion a small group of Israeli psychologists, represented by Erich Neumann, was accepted as a charter group member of the International Association for Analytical Psychology, which marked the foundation of the Israel Association of Analytical Psychology. The history leading up to this official birth date is mainly associated with the efforts of Erich Neumann – and rightly so; (...) however, a number of other therapists, scholars and patients have been forgotten or deleted from this historical narrative, to their detriment. While I was working on the edition of the correspondence between C. G. Jung and Erich Neumann I came across their names, which were often only casually mentioned re some episode, and I have since tried to find out their stories and what happened to them. In this article I discuss the contributions to the development of analytical psychology in British Mandate Palestine, later Israel, of two such figures, Max M. Stern and Margarete Braband-Isaac. Both had been in personal contact with C. G. Jung and built a bridge between the isolated Jewish therapists in British Mandate Palestine and the Zurich circles. In Tel Aviv they collaborated for a while with Neumann, with whom for different reasons both fell out. The article shows the cause of these controversies with Neumann and tries to find out why those two characters were historically marginalized. (shrink)

In this article the school of C.G. Jung is presented as a movement that, following the Swiss psychologist, tries to coimply inconscious and conscious in a symbolic language of senses. As a representative of the Jung School the psycology of Erich Neumann is offered, belonging to the Eranos Circ..

Every year since 1933 many of the world's leading intellectuals have met on Lake Maggiore to discuss the latest developments in philosophy, history, art and science and, in particular, to explore the mystical and symbolic in religion. The Eranos Meetings - named after the Greek word for a banquet where the guests bring the food - constitute one of the most important gatherings of scholars in the twentieth century. The book presents a set of portraits of some of the century's (...) most influential thinkers, all participants at Eranos: Carl Jung, Erich Neumann, Mircea Eliade, Martin Buber, Walter Otto, Paul Tillich, Gershom Scholem, Herbert Read, Joseph Campbell, Erwin Schrodinger, Karl Kereyni, D.T. Suzuki, and Adolph Portmann. The volume presents a critical appraisal of the views of these men, how the exchange of ideas encouraged by Eranos influenced each, and examines the attraction of these esotericists towards authoritarian politics. (shrink)

Retracing the primary common aspects between anthropological and psychoanalytic thought, in this article, we will further discuss the main common points between the notions of the unconscious according to Carl Gustav Jung and Claude Lévi-Strauss, taking into account the thought of Erich Neumann. On the basis of very simple elementary logic considerations centered around the basic notion of the separation of opposites, our observations might be useful for speculations on the possible origins of rational thought and hence on (...) the origins of consciousness. (shrink)

At least three major questions can be asked of myth: what is its subject matter? What is its origin? What is its function? Theories of myth may differ in the answers they give to any of these questions, but more basically they may also differ on which of the questions they ask. C.G. Jung's theory is one of the few that purports to answer fully all three questions. This volume collects and organizes the key passages on myth by Jung himself (...) and by some of the most prominent Jungian writers after him: Erich Neumann, Marie-Louise von Franz and James Hillman. The book synthesizes the discovery of myth as a way of thinking, where it becomes a therapeutic tool providing an entrance to the unconscious. (shrink)

Was ist das Wesen des schopferischen Geistes? Diese Frage steht im Zentrum des Eranos-Bandes. Die sieben Beitrage legen Zeugnis von ausgewahlten Aussenseitern, Sinnsuchern und Visionaren ab. Sie berichten von eigenen Erfahrungen und laden die Leser ein, ihnen in ihrem Diskurs zu folgen. Dieser Band eroffnet ein Spannungsfeld uber die Kulturgrenzen hinaus, das eng mit den Wurzeln der Eranos-Tagungen verbunden ist: Seit dem Beginn 1933 stehen die Tagungen im Zeichen der Begegnung der Kulturen, aber auch des Dialoges zwischen den Geistes- und (...) Naturwissenschaften. Dabei kommt der Psychologie und der Religionswissenschaft eine wichtige Mittlerrolle zu. Der Band enthalt die folgenden Beitrage: Ronald Steckel: Jacob Bohme - ein Wissender Gottes Gunhild Porksen: Wer ist der Mensch? Paracelsus' Entwurf einer umfassenden Anthropologie Marianne Katterfeldt: Die Urschonheit des Menschen - Der Mensch als Mikrokosmos bei Emanuel Swedenborg Akira Ishii: NAIKAN - Innenschau. Eine aus dem Buddhismus erwachsene Meditationsmethode Gerhard M. Walch: Erich Neumann - Leben und Werk eines Aussenseiters und Visionars Christian Jung: Meister Eckharts Philosophie des Nichts Nikolaus Koliusis: Blaupause. (shrink)

Summary The task of this article is to review the principle of relational determination, as described by Solomon Asch (1952) which expands over Karl Duncker’s (1939) critique of ethical relativism. Relational determination has much to offer to the therapeutic community first with regard to interpersonal relations and social relations. My main goal is to extend this relational analysis to intrapsychic life, which may expose new potentialities for internal conflict resolution and personal integration, predicated on the cultivation of relational understanding (i.e., (...) recognition of relational determination in organization of conscious experience). But this approach is best illustrated in its application to value differences and conflict across societies, which are typically viewed from the absolutist or relativist perspective. The principle of relationality casts doubt on elementaristic assumptions common to both (e.g., meaning constancy). Such assumptions lead to some ill-considered conclusions: of irreconcilable moral differences dividing both individuals and groups, deprived of any basis in understanding. Those views fail to consider the contexts underlying the meanings and valuations we impute. When these are taken into account, Duncker’s hypothesis of an invariant relation between meaning and value finds support. Value differences (or changes) need not represent fundamental differences in morality, but instead (factual) differences in understanding of the situation. If so, then value differences may indeed be both understandable and reconcilable. Relational determination reveals this same potentiality with regard to intrapsychic conflict, where the same presumption of irreconcilable differences must be overcome. Work by Erich Neumann provides a valuable depth psychological perspective on this inner conflict, which accords surprisingly well with the relationality principle in particular and field theory in general. From that vantage point, psychological defenses may be recognized as structural properties of yet unreconciled psychical fields. Gestalt theory’s relational view, which aligns well with Neumann’s account of a “new ethic” helps to reveal the processes by which these defensive postures might abate, as value realms that earlier dwelt in hostile opposition develop more of a conscious and respectful relation with each other, as the individual inches toward greater wholeness. (shrink)

This confrontation of analytical psychology with ethics is intended as a philosophical examination of the justification of Jung's and Erich Neumann's claim to have offered in their so-called individuation process the new ethics demanded by the discovery of the psychic reality of the collective unconscious. As a standard of evaluation the author first tries to establish the idea of self-realization as a moral imperative. Aware of the difficulty of finding agreement in matters of ethics, he turns to self-awareness (...) as the source of his ethical principle. Beginning with a discussion of Kant's understanding of moral life, the author recognizes the categorical imperative as an expression of an absolute and universal law of practical reason to be an unsatisfactory representation of subjective morality, and rediscovers in the awareness of the individual law of G. Simmel the evidence of the immediate givenness of our self as a strict moral obligation. The awareness of the self as a moral ideal pre supposes freedom, which, following Sartre's existentialistic [[sic]] understanding, is identified with human reality as such and is found not to allow any kind of determination of human existence; consciousness of impulses implies "original choice," and unconsciousness means abdicated freedom. Compared with the ideal reality of the self and with the conditions of its realization as experienced in immediate awareness, the psychic reality of the individuation process as described in complex psychology lacks every moral qualification. Jung's individuation process does not represent a realization or even a recognition of the self, as the second part of the book attempts to show. A natural process enforced by an archetype of the self, demanding as moral obligations only a conscious awareness of alleged unconscious contents of a collective and personal unconscious in a confrontation of archetypes of the process, and an integration or combination of opposing conscious and unconscious psychic elements, is essentially different from a free and responsible realization of one's individual law in active confrontation with one's own historical situation and reality, and with the moral demands of the physical and social world. Confusing subjective interpretations with objective psychic facts in its doctrine of the archetypes, and morality with mental health in its understanding of the individuation process, analytic psychology is rightly found to ignore decisive aspects of human existence and especially to disregard moral reality as an essential phenomenon of human life.--M. S. (shrink)

Herbert Marcuse, Erich Fromm, Max Horkheimer, Franz Neumann, Theodor Adorno, Leo Lowenthal—the impact of the Frankfurt School on the sociological, political, and cultural thought of the twentieth century has been profound. _The Dialectical Imagination_ is a major history of this monumental cultural and intellectual enterprise during its early years in Germany and in the United States. Martin Jay has provided a substantial new preface for this edition, in which he reflects on the continuing relevance of the work of (...) the Frankfurt School. (shrink)

The characterisation of mass society in a society without God, as a mere mimetic, hypnotic and unstable phenomenon is clearly insufficient. For its rise, social, psychological and relational changes had to take place, both among people and between people and their environment. Many scholars in recent times who have tried to explain the phenomenon of mass society have undoubtedly linked it to individualism, especially to one of its characteristics that could be considered specifically modern: loneliness. The study entitled “The Spiral (...) of Silence” is well known, in which Noelle-Neumann, taking up Tocqueville's classic thesis, highlights the tremendous negative force – as a psychosocial agent – of individual behaviour in the face of social forces. As Erich Fromm forcefully points out: “Feeling completely isolated and lonely leads to mental disintegration, just as starvation leads to death”. The phenomenon of a worldwide pandemic has forced a rethinking of the concept of isolation and loneliness, theoretically displaced by virtual and telematic forms of communication. However, mimetic effects and mass behaviours have not disappeared with isolation, but have been transmuted into new psychological, behavioural and cognitive attitudes. (shrink)

Pinder, Wilhelm, Kunstgeschichte nach generationen.--Neumann, Friedrich. Die gliederung der deutschen literaturgeschichte.--Wirth, Wilhelm. Die zeitwahrnehmung.--Petsch, Robert. Gedanken über den aufbau des dramas.--Litt, Theodor. Person und sache im philosophischen denken.--Bülow, Friedrich. Johannes Volkelt und die Hegelsche philosophie.--Everth, Erich. Volkelts ästhetische grundgedanken.--Driesch, Hans. Johannes Volkelts erkenntnislehre und metaphysik.--Schingnitz, Werner. Kontemplation als wurzel von philosophie und kunst.--Körte, Alfred. Das schlusskapitel von Xenophons Symposion.--Studniczka, Franz. Ein neues bildnis des Sokrates.

This volume examines the ways in which the authors of the early Frankfurt School criticized, adopted and modified traditional forms of religious thought and practice. Focusing on the works of Theodor W. Adorno, Walter Benjamin, Erich Fromm, Max Horkheimer, Otto Kirchheimer and Franz Neumann, it analyzes the relevance of religious traditions and of the Enlightenment critique of religion for modern conceptions of emancipatory thought, art, law, and politics.

A pesar de que Max Horkheimer en Eclipse de la razón había analizado los límites de la razón subjetiva, atendien- do a las posibilidades de retornar a la razón objetiva y a su función después del eclipse, a Jay le parecían aún insuficientes estas respuestas. Por ello, regresó al estudio de las conceptualizaciones filosóficas de los fundadores de la teoría crítica y de quienes se quedaron a cargo del Instituto de Investigación Social en Frankfurt. En este sentido, este texto podría (...) verse en continuidad y a distancia respecto a su primer li- bro: Dialectical Imagination. A History of the Frankfurt School and the Institute of Social Research, 1923-1950 (1973); producto de su trabajo de doctorado, enfocado en la formación del Instituto de Investigación Social; en sus principales integrantes: Herbert Marcuse, Max Horkheimer, Theodor Adorno, Leo Löwenthal, Walter Benjamin,Franz Neumann, Otto Kirchheimer, Henryk Grossmann, Erich Fromm, Karl August Wittfogel; en la integra- ción del psicoanálisis; en su exilio a América; en los estudios empíricos sobre el autoritarismo, la estética y la industria cultural. (shrink)

The point of departure used in the article is the statement that in the bourgeois character there is embedded a feeling, not always conscious, of profound impotence. Psychoanalytic experiences are presented to illustrate such feelings. In extreme cases the content of such feeling may be described as follows : „There is nothing I can influence ; nothing I can move ; nothing I can change by my will in the external {World or in myself. I have no power, I am (...) not taken seriously, I am for other people like air which no one notices.“The feeling of being without power may be in relation to other people, to oneself, or to things. Its most important psychological consequences are a feeling of inferiority, fear, and anger. A series of examples are described in which an attempt was made to soften the intensity of the feeling of impotence, or to eliminate it entirely. In this sphere rationalizations explain the impotence as the result of certain non-psychological conditions, rationalizations which console because of their belief in sudden miracles or changes over long periods of time ; finally, a reaction which consists in an attempt to hide this feeling in activity and mere routine.The social conditions of the origin of this feeling of impotence are found in two fields : first in the fact that the child in the bourgeois family, even if treated very favorably, is not really taken seriously, and then in the place the adult has in modern society, his helplessness and dependence on powers he cannot comprehend and control, in particular his position of impotence in a process of production governed by the principle of division of labor.At the end the author attempts to show this feeling of impotence and the rationalizations which covered it up in the political behavior of the European masses during the post-war period.L'article constate tout d'abord qu'un sentiment d'impuissance profond, encore que d'ordinaire inconscient, marque la vie bourgeoise. L'article utilise l'expérience que livre la psychanalyse des individus pour décrire ce sentiment d'impuissance. Dans les cas extrêmes, la description aboutit aux traits suivants : je ne puis exercer d'influence sur rien, je ne puis rien mettre en mouvement, ma volonté est incapable de rien changer ni dans le monde extérieur ni en moi-même, je n'ai pas de force, je n'existe pas pour les autres, je suis comme l'air qu'ils respirent. Le sentiment d'impuissance peut se rapporter aussi bien à d'autres hommes qu'à la personne elle-même, ou à des choses. Les suites psychologiques les plus importantes de ce sentiment sont : complexe d'infériorité, angoisse, colère. L'article décrit une série de tentatives pour adoucir, ou même chasser de la conscience la souffrance qui naît de cette impuissance. A cette catégorie appartiennent des rationalisations explicatives qui ramènent l'impuissance à certaines circonstances extra-psychiques ; des rationalisations consolatrices qui font croire à la brusque irruption d'un miracle, ou bien à des changements progressifs, fruits d'une longue durée ; enfin une forme de réaction qui, à force d'activité, de routine affairée parvient à couvrir le sentiment d'impuissance, qui reste inconscient. Deux ordres de conditions sociales favorisent la formation du sentiment d'impuissance : d’abord le fait que l'enfant dans la société bourgeoise, si affectueusement qu'il puisse être traité, n'est pas — au fond — pris au sérieux ; d'autre part, le rôle de l'adulte dans la société bourgeoise, sa propre impuissance et sa dépendance à l'égard de forces qu'il est incapable de maîtriser ou même de reconnaître, plus particulièrement sa position dans le procès de production, qui, par suite de l'extrême division du travail, lui enlève autonomie et efficacité. Pour terminer, l'article tente de retrouver ce sentiment d'impuissance et les diverses formes de rationalisations qui le dissimulent, dans l'attitude des masses européennes durant l'époque de l'après-guerre. (shrink)

Circalunar clocks, which allow organisms to time reproduction to lunar phase, have been experimentally proven but are still not understood at the molecular level. Currently, a new generation of researchers with new tools is setting out to fill this gap. Our essay provides an overview of classic experiments on circalunar clocks. From the unpublished work of the late D. Neumann we also present a novel phase response curve for a circalunar clock. These experiments highlight avenues for molecular work and (...) call for rigor in setting up and analyzing the logistically complex experiments on circalunar clocks. Re‐evaluating classic experiments, we propose that (1) circalunar clocks in different organisms will have divergent mechanisms and physiological bases, (2) they may have properties very different from the well‐studied circadian clocks and (3) they may have close mechanistic and molecular relations to seasonal rhythms and diapause. (shrink)

First published in 1987. The legal and political writings of the German Social Democrats Kirchheimer and Neumann, from the period prior to the National Socialist seizure of power, are little known to English readers. This volume presents a selection of important essays from this period, which focus on the prospects for the constitutional realization of a social democratic order in the first German Republic - the Weimar Republic, created out of the collapse of the monarchy in 1918, and destroyed (...) by the National Socialists in 1933. Both Kirchheimer and Neumann were active as lawyers in the later 1920s and early 1930s, the latter especially having a close connection with trade union legislation and labour law. From their viewpoint as Social Democrats and lawyers they present incisive analyses of the problems confronted by the attempt to realize the ideal of a social Rechtsstaat in a political environment increasingly dominated by forces on left and right which saw constitutional order only as a means to seize power, and not as a legitimate form of order in itself. In these circumstances, political issues translated into constitutional issues, and thus could be analysed in terms of the aims and objectives of a given constitutional order. A substantial introduction by the volume's editor, Keith Tribe, presents the political and theoretical background to these essays, which range over questions of industrial democracy, political representation, parliamentary rule and the role of judicial review. These issues are once more on the political agenda of Western industrial democracies, and the analyses of Kirchheimer and Neumann have lost none of their force and relevance, despite the catastrophic 'failure' of Weimar democracy in 1933. (shrink)