One of the great dramatic events in the history of twentieth-century thought was the break of Carl Jung--the crown prince of the psychoanalytic movement--with his mentor and collaborator Sigmund Freud. After the "gladiatorial phase" of the debate between the Freudians and Jungians had passed, British psychoanalyst Edward Glover began serious consideration of the ideas of Jung. Glover's study was immediately recognized as the major Freudian statement on Jung's psychology and was even cited by later Jungians for its trenchant criticisms. This new edition of the unsurpassed classic will make it available for another generation of students, practitioners, and intellectual historians.

This comparative study of the basic concepts of Freud and Jung is designed to give a comprehensive understanding of Jung's work. The author traces the development of Jung from his initial fascination with Freud's ideas to his gradual liberation from these powerful concepts and the final breakthrough into his own unique theories of man and the cosmos. Jung's fundamental view—that the psyche is a totality of conscious and unconscious elements that seeks to realize itself—stands in sharp contrast to Freud's early view of the psyche as primarily the effect of prior causes. Hence Freud tends to stress the pathological, whereas Jung looks to the creative and self-transcending aspects of human nature. The final section of the book describes the development of Jung's ideas after the death of Freud, particularly his concept of the archetypes.

In this outstanding book, originally published in 1997, and subsequently translated into many languages, Michael Palmer presents a detailed and comparative study of the two most famous theories of religion in the history of psychology: those of Freud and Jung. The first part of the book analyses Freud's claim that religion is an obsessional neurosis—a psychological illness fueled by sexual repression—and the second part considers Jung's rejection of Freud's theory and his own assertion that it is the absence of religion, not its presence, which leads to neurosis. Originally given as a series of lectures at Bristol University, this Classic edition of Freud and Jung on Religion is important reading for general and specialist readers alike, as it assumes no prior knowledge of the theories of Freud or Jung and is an invaluable teaching text.

"Extracted from Freud and psychoanalysis, volume 4 of the Collected works of C.G. Jung, pages 83-226"--T.p. verso.

"One evening years after the rupture between Freud and Jung, the Swiss psychiatrist C. A. Meier spent an hour alone with Freud in his study at Berggasse 19. "There was one topic of conversation," Meier remembered. "Jung. Freud was full of questions about Jung, about his family, his life and what he was doing. Every conceivable question," Meier said. "Because he still cared." Meier would find the same anguish in Jung. "He didn't like to talk about Freud because it was so painful." Another Swiss analyst agreed. "The wound was always there, it never healed. It was a tragedy." The hours that Freud and Jung had spent in Freud's dim and quiet study lay in the past. The long ordeal of Freud and Jung was reminder and more that some piece of the human psyche was beyond comprehension. The moment when the world's first analysts, unable to alleviate their pain, played with stones at the edge of a dry lakeshore or stood for hours before the statue of an angry prophet, bore witness to the intransigent mystery of the human spirit. That mystery was the terrible beauty of the psyche, and they lived it, Freud and Jung, alone." - from Freud and Jung Previously published by Charles Scribner's Sons. For more information, please visit http: //www.freudandjung.com.

This abridged edition makes the Freud/Jung correspondence accessible to a general readership at a time of renewed critical and historical reevaluation of the documentary roots of modern psychoanalysis. This edition reproduces William McGuire's definitive introduction, but does not contain the critical apparatus of the original edition.

Walter Kaufmann completed this, the third and final volume of his landmark trilogy, shortly before his death in 1980. The trilogy is the crowning achievement of a lifetime of study, writing, and teaching. This final volume contains Kaufmann's tribute to Sigmund Freud, the man he thought had done as much as anyone to discover and illuminate the human mind. Kaufmann's own analytical brilliance seems a fitting reflection of Freud's, and his acute commentary affords fitting company to Freud's own thought. Kaufmann traces the intellectual tradition that culminated in Freud's blending of analytic scientific thinking with humanistic insight to create "a poetic science of the mind." He argues that despite Freud's great achievement and celebrity, his work and person have often been misunderstood and unfairly maligned, the victim of poor translations and hostile critics. Kaufmann dispels some of the myths that have surrounded Freud and damaged his reputation. He takes pains to show how undogmatic, how open to discussion, and how modest Freud actually was. Kaufmann endeavors to defend Freud against the attacks of his two most prominent apostate disciples, Alfred Adler and Carl Gustav Jung. Adler is revealed as having been jealous, hostile, and an ingrate, a muddled thinker and unskilled writer, and remarkably lacking in self-understanding. Jung emerges in Kaufmann's depiction as an unattractive, petty, and envious human being, an anti-Semite, an obscure and obscurantist thinker, and, like Adler, lacking insight into himself. Freud, on the contrary, is argued to have displayed great nobility and great insight into himself and his wayward disciples in the course of their famous fallings-out.

This volume shows how the theoretical ideas of three famed psychologists evolved from the scientific base envisioned by Freud into different belief systems based on clinical observations by their practitioners. Davis traces ideas and influences that provided the context in which depth psychology evolved. Following in the footsteps of great philosophers, like Nietzsche and Schopenhauer, Jung and Freud helped set the stage for the postmodern world, with their emphasis on the role in human psychology of the irrational, unconscious, instinctual, fantasy, and mythology. Unlike Freud and Jung, who clung tenaciously to the belief that they were scientists creating universal theories of human behavior, Hillman does not share that illusion. Hillman finds his inspiration in Renaissance philosophers and romantic poets. Placing the three men's work in context with a history of ideas in their respective periods, Davis aims to present an academic and objective view of the depth psychologists. Included are some of the familial, social, and cultural factors that influenced thinking by Freud, Jung, and Hillman.