This paper discusses C. G. Jung’s fascination with the art of alchemy. We shall look at some of the diverse theories and practices that lie behind the monolithic term ‘alchemy’; at the appeal of this ‘hermetic philosophy’ to Jung for the support and development of his psychology, his notion of alchemy as the historical link between ancient gnosis and the modern psychology of the unconscious; and his argument that it acted ‘like an undercurrent to the Christianity that ruled on the surface.’ We shall examine some of the alchemical works from which he drew inspiration and meet some of the authorities (Hermes Trismegistus, Paracelsus, Dorn, Khunrath) who were influential figures not only in the history of alchemy but also in his psychology.
The Pope and the Unconscious. The speeches of Pius XII on Psychotherapy in 1952-1953, Agostino Gemelli’s Commentary, and Psychoanalysis in Italy
Professor Marco Innamorati (University of Rome, Tor Vergata)
The attitude of the catholic environment towards Psychoanalysis followed a strange historical trajectory. The first period, from the first Italian psychoanalytic writing until about 1950, was marked by a complete opposition. After World War II, there were attempts outside Italy to integrate Psychoanalysis within catholic culture, while the Italian Catholics stayed clear from Freud for quite a long time. A very important role was played by the two speeches about Psychotherapy given by Pius XII in 1953, at the opening of two congresses: the World Congress on Psychotherapy, in Rome, and a medical congress in France. The speeches showed an open attitude towards psychotherapeutic practices in general, but contained admonishing words against reductionist and materialist theories. They were interpreted differently in Italy and abroad. In the United States it seemed obvious that Pius XII wanted to open the doors to Psychoanalysis; in Italy the same words were interpreted as an absolute and total prohibition of psychoanalytic therapy. Such a “non expedit” was factually effective until the pontificate of Paul VI. The second interpretation was expressly suggested by Agostino Gemelli, who at the time was the most influent personality of Catholic psychology in Italy. Gemelli published a book containing an in-depth hermeneutics of the Pope’s words, deducing an opposition towards Freud’s psychoanalysis and Jung’s analytical psychology. Actually, the Vatican did not refute neither the American interpretation, nor Gemelli’s. Our talk will deepen the historical context and the reasons for this hermeneutical divide.
C. G. Jung and the Berneuchen Movement: Meditation and Active Imagination in Jungian Psychotherapy and Protestant Spiritual Practice in the 1930s
Dr. Martin Liebscher (UCL)
Active imagination is one of the methodical corner stones of Jungian therapy. Evolved from his self-experimental phase after 1913, Jung tried to establish a psychological and cultural framework for this method. In his university lectures of the late 30s Jung showed the parallels between active imagination and forms of spiritual meditation in Buddhism, Tantrism, and Christianity. During this period, he was in contact with leading clergy men of the Berneuchen circle, a movement that sought to reintroduce meditative spiritual practice in the German protestant church. Using hitherto unknown archival material I will follow the dialogue between Jung and main representatives of the Berneuchen movement and reveal the traces it left in his understanding of spiritual meditation and active imagination as well as in the practice of pastoral care of this protestant group.
“Introduction to Pragmatism and Psychologism,” by Rosa M. Calcaterra and Roberta Dreon. No Abstract.
“Anti-Psychologism and Neutrality: The Radical Empiricism of Husserl and James,” by Roberta Lanfredini. Abstract:
Both the phenomenology of Husserl and the pragmatist phenomenology of James can be categorized by the formula “radical empiricism,” which is explicit in James and implicit, but no less pervasive, in Husserl. For both of them, radical empiricism is additionally conjoined with an equally radical anti-psychologism. The problem is that the two terms “radical empiricism” and “anti-psychologism” take on a radically different meaning in the two authors. This essay aims to investigate the structural differences between two perspectives that, while following completely different courses, seem to share the same objective: to elaborate a philosophy which at no point moves away from the experiential plane.
What is the place of psychotherapies in twentieth century societies? What impact have they had? How should one go about studying and assessing this? These are among the question explored in this conference, which looks at psychotherapies from the outside. It suggests new ways in which the interconnections, intersections, contrasts and clashes in transcultural histories of psychotherapies may be explored.
10.45- 11.15am Registration/Coffee
11.15-11.30am Professor Sonu Shamdasani (chair) (UCL) Introduction
11.30-12.15pm Dr. Gavin Miller (University of Glasgow) The Jet-Propelled Couch and Beyond: Psychotherapy in Post-War Speculative Culture
12.15-1.00pm Dr. Rachael Rosner (Independent Scholar, Boston, USA) The Problem of Place in the History of Psychotherapy
2.30-3.15pm Professor Cristiana Facchinetti (Fiocruz, Rio de Janeiro, Brazil) Between Vanguards and the Alienated: Art and Therapeutics (Brazil, 1920-1940)
3.15-4.00pm Dr. Sarah Marks (Birkbeck College) Suggestion, Persuasion and Work: Psychotherapies in the Soviet Sphere
4.30-5.15pm Professor Sonu Shamdasani (UCL) From Neurosis to a New Cure of Souls: C. G. Jung’s Remaking of the Psychotherapeutic Patient
Monday 5th June
Dr Ernst Falzeder (UCL) ‘How Jung Became the First President of the International Psychoanalytical Association’
It shocked Freud’s closest followers at the time that he wanted, in 1910, a Swiss gentile to become lifetime president of a new international organization of psychoanalysts. This talk sketches the background and repercussions of this “coup.”
SELCS Common Room (G24)
University College London
The April 2017 issue of History of the Human Sciences is now online. Guest edited by Sarah Marks, this special issue explores “Psychotherapy in Historical Perspective.” Titles, authors, and abstracts follow below.
“Psychotherapy in historical perspective,” by Sarah Marks. Abstract:
This article will briefly explore some of the ways in which the past has been used as a means to talk about psychotherapy as a practice and as a profession, its impact on individuals and society, and the ethical debates at stake. It will show how, despite the multiple and competing claims about psychotherapy’s history and its meanings, historians themselves have, to a large degree, not attended to the intellectual and cultural development of many therapeutic approaches. This absence has the potential consequence of implying that therapies have emerged as value-free techniques, outside of a social, economic and political context. The relative neglect of psychotherapy, by contrast with the attention historians have paid to other professions, particularly psychiatry, has also underplayed its societal impact. This article will foreground some of the instances where psychotherapy has become an object of emerging historical interest, including the new research that forms the substance of this special issue of History of the Human Sciences.
“The action of the imagination: Daniel Hack Tuke and late Victorian psycho-therapeutics,” by Sarah Chaney. Abstract:
Histories of dynamic psychotherapy in the late 19th century have focused on practitioners in continental Europe, and interest in psychological therapies within British asylum psychiatry has been largely overlooked. Yet Daniel Hack Tuke (1827–95) is acknowledged as one of the earliest authors to use the term ‘psycho-therapeutics’, including a chapter on the topic in his 1872 volume, Illustrations of the Influence of the Mind upon the Body in Health and Disease. But what did Tuke mean by this concept, and what impact did his ideas have on the practice of asylum psychiatry? At present, there is little consensus on this topic. Through in-depth examination of what psycho-therapeutics meant to Tuke, this article argues that late-19th-century asylum psychiatry cannot be easily separated into somatic and psychological strands. Tuke’s understanding of psycho-therapeutics was extremely broad, encompassing the entire field of medical practice (not only psychiatry). The universal force that he adopted to explain psychological therapies, ‘the Imagination’, was purported to show the power of the mind over the body, implying that techniques like hypnotism and suggestion might have an effect on any kind of symptom or illness. Acknowledging this aspect of Tuke’s work, I conclude, can help us better understand late-19th-century psychiatry – and medicine more generally – by acknowledging the lack of distinction between psychological and somatic in ‘psychological’ therapies.
The September 2015 issue of History of Psychiatry is now online. Among the articles in this issue are ones on Carl Jung (above) and his investigation of his cousin’s mediumship, the epistemological problems of incorporating possession into the DSM, a case study of a museum of mental health care history, and much more. Full titles, authors, and abstract follow below.
“The epistemological significance of possession entering the DSM,” by Craig Stephenson. The abstract reads,
The discourse of the American Psychiatric Association’s DSM reflects the inherently dialogic or contradictory nature of its stated mandate to demonstrate both ‘nosological completeness’ and cultural ‘inclusiveness’. Psychiatry employs the dialogic discourse of the DSM in a one-sided, positivistic manner by identifying what it considers universal mental disease entities stripped of their cultural context. In 1992 the editors of the Diagnostic and Statistical Manual of Mental Disorders proposed to introduce possession into their revisions. A survey of the discussions about introducing ‘possession’ as a dissociative disorder to be listed in the DSM-IV indicates a missed epistemological break. Subsequently the editors of the DSM-5 politically ‘recuperated’ possession into its official discourse, without acknowledging the anarchic challenges that possession presents to psychiatry as a cultural practice.
Location: UCL Department of Clinical, Educational and Health Psychology, Room 544,* 5th Floor, 1-19 Torrington Place, London WC1E 7HJ (map)
The function of the symbol in Goethe, Cassirer, Jung and Klages
This paper will try to outline the ways in which three 20th-century thinkers take up and develop the notion of the symbol proposed by Goethe in his writings. How do a philosopher, a psychoanalyst, and a ‘biocentric metaphysician’ use Goethe’s notion in their respective intellectual systems? What are the specific characteristics of their use of this notion? And to what extent do all three draw on Goethe’s morphology to define what it means to live in a world?
Location: UCL Department of Clinical, Educational and Health Psychology, Room 544,* 5th Floor, 1-19 Torrington Place, London WC1E 7HJ
The Path of the Serpent: Gnosis, Alchemy and the Esoteric Antecedents of Analytical Psychology
C. G. Jung influentially asserted that the alchemical corpus constituted the missing link in an ‘uninterrupted intellectual chain’ leading from ancient Gnosticism to his own analytical psychology. Nevertheless, recent studies in the history of Western esotericism have problematised both Jung’s interpretation of alchemy and his historiography. Although certain doctrines and practices within the ancient Gnostic milieu can legitimately be considered distant precursors to analytical psychology, in this seminar we will discover that the chief conduit of their transmission to modernity was the Kabbalah in its Jewish, Christian and post-Christian occult incarnations. Particular attention will be directed to techniques for the attainment of heavenly ascent, conceived as a reversal of the cosmogony in the microcosm of the human body and depicted within Gnostic and Kabbalistic traditions – as in Indo-Tibetan Tantra – as ‘the path of the serpent’. Although it would be misleading to use the term ‘alchemy’ to describe what is essentially a species of theurgy, we will also explore the emergence of nineteenth-century Freemasonic and Theosophical notions of ‘spiritual alchemy’ from the Christian Cabalistic tradition of conceiving this heavenly ascent in alchemical terms. As I will argue, it is this alchemically conceived theurgy rather than alchemy per se that truly constitutes the ‘secret thread’ of esotericism leading to Jung’s work.