By Jean Knox
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Extra resources for Archetype, Attachment, Analysis: Jungian Psychology and the Emergent Mind
Roger Brooke (1991) has taken a phenomenological perspective on Jung’s ideas, one which is also opposed to a scientific, biological analysis. Brooke interprets Jung’s model of the psyche in the light of existential phenomenology; he argues that the natural-scientific theme in Jung’s writing reflects a ‘fatal defect’ in his thinking because it maintains a false Cartesian subject-object split, in which subjective JUNG’S VARIOUS MODELS OF ARCHETYPES 17 experience is considered to be less real than objective scientific evidence.
Jung 1921: para. 732) Jung does recognize here that Plato’s ‘ideas’ (or forms) are not identical to Kant’s noumena, which are irrepresentable and unknowable and so do not provide a core meaning. In contrast, Plato’s forms are considered to be the real model of which all material reality is a derived copy and, as such, ‘ideas’ provide a core symbolic meaning to all experience. For example, Plato says that the ‘form’ of the good is ‘the cause of all that is right and beautiful in all things’ (Lindsay 1906:210).
Konrad Lorenz demonstrated such a misunderstanding when he described Jung’s theory of the archetype as an inherited memory image, which he accordingly rejected—although he apparently later assured Marie-Louise von Franz that he did in fact accept Jung’s theory of archetype in principle (von Franz 1975:126–7). Contemporary biologists are often still under the impression that Jung was proposing the Lamarckian view that acquired characteristics could be inherited and that the collective unconscious is the repository of cumulative human experience.
Archetype, Attachment, Analysis: Jungian Psychology and the Emergent Mind by Jean Knox
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