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Lament of the Dead: Psychology After Jung's Red Book

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The resulting conversations, drawn from Jung’s entire body of work, are lively, contemplative and insightful. There could be no better authors to explore the end of Jung's thought than James Hillman and Sonu Shamdasani. He viewed artists that descended into the abstract with no path back or acknowledgement of the history that gave them that path as failures.

The skin that Shamdasani has in this game is as an academic while Hillman gets to play the prophet and hero of the new psychology they describe without threat or competition. Their conversations are rambling, repetitive, and unsystematic; since both authors are experts, they understand each other’s vague allusions without explaining them to uninitiated readers, who will gain little understanding of Jung from this project. At times lacking focus (as is the nature of conversation), but also bristling with insights into Jung's creative process.

It is a moment that is not our moment and is only partially comprehensible to anyone but the author(s). The book cover has no visible wear, and the dust jacket (if applicable) is included for hard covers. so like if you have Golemsbane on a Warlock and no Golem is in the fight it will not trigger as it would be pointless. I saw those as the most viable map towards the future of psychology, even though American psychology had largely forgotten them.

These models made room for a direct experience in psychology that Jungian analysis does not often do. Lament of the Dead is a series of conversations between Hillman and Sonu Shamdasani, the editor of Jung’s Red Book – a Herculean undertaking that he achieved with incredible patience and skill. From Abraxas to the Red One, the Sacrificed Girl, Siegfried, Philemon, the Worm and the Blue Shade (Christ), an x ray of the culmination of everything from the pre Socratics, Wotan, Roman religions, Christianity and the nihilism of the modern age. They are David Tacey, John Beebe, Sonu Shamdasani, Carl Jung, Fritz Perls, Karen Horney, and Hal Stone.

The Red Book seems to help him clarify the disorganized blueprints of his stillborn psychological model. His hope was that it could help psychology understand the functions of the human need for religion, mythology and the transcendental.

The activation rate is seemingly fixed at least others suggested that there is no status linked to the activation chance. Also, I first ran onto Hillman's work at the suggestion of the late poet Renate Wood some twenty-five years ago.The half truths and outright lies from the past masquerade as tradition for traditions sake, literalized religion, and unconscious tribal identity must be overthrown.

One gets the sense in the book that Hillman is marveling painfully at an experience that he had been hungry for for a long time. He realized after his falling out from Freud, that his own religious tradition and the available psychological framework was not enough to help him contain the raw and wuthering forces of his own unconscious that were assailing him at the time.He begins with the distinction between System 1 and System 2 mental operations, the former referring to quick, automatic thought, the latter to more effortful, overt thinking. A series of conversations between the late James Hillman, one of the most popular interpreters of Jung, and Sonu Shamdasani, publisher, editor, and commentator on Jung’s Red Book. He viewed it as problematic when the symbols of religion became concretized and people took them literally. Hillman and Shamdasani explore a number of the issues in the Red Book —such as our relation with the dead, the figures of our dreams and fantasies, the nature of creative expression, the relation of psychology to art, narrative and storytelling, the significance of depth psychology as a cultural form, the legacy of Christianity, and our relation to the past—and examine the implications these have for our thinking today.

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