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BIOGRAPHIES OF GREAT SCIENTISTS
Jung Carl Gustav. Biography of a scientist
Directory / Biographies of great scientists
Carl Gustav Jung was born on July 26, 1875 in Kesswil, a small Swiss village, in the family of the pastor of the reformist church, Johann Jung, and Emilia Jung, née Preiswerk. My father was fond of classical sciences and the study of the East. Jung's paternal grandfather and great-grandfather were physicians. Until the age of nine, Jung was an only child, lonely and unsociable. Subsequently, as an adult, he attached great importance to the dreams and events of his childhood. From the age of six, his father began to teach him Latin, and by the time he entered the Basel Gymnasium, he was far ahead of his peers. In 1886, Karl entered the gymnasium, where he spent long hours in the library, immersed in old books. At nineteen, the young bibliophile read from Erasmus of Rotterdam: "Summoned or not, God is always present." He included these words in his ex-libris, and later ordered them to be carved on a stone arch above the front door of his house. In 1895, Jung entered the University of Basel, although he was initially interested in anthropology and Egyptology, he chose to study the natural sciences, and then his eyes turned to medicine. During his studies, he became interested in the study of spiritualism and mesmerism, several times attended seances. Just before his final exams, he fell into the hands of Krafft-Ebing's textbook on psychiatry, and he "suddenly understood the connection between psychology, or philosophy, and medical science." He immediately decided to specialize in psychiatry. In 1900, Jung began an internship with Bleuler at the Burgelzli, a university psychiatric clinic in Zurich. He was able to collect clinical material that supplemented his observations made earlier during occult sessions; he included this material in his first book, On the Psychology and Pathology of So-Called Occult Phenomena. In Jung's words, "the splitting of personality in the spirit medium goes back to certain inclinations in infancy, and the presence of manic sexual desires can be traced to the basis of hallucinatory systems." Jung repeatedly refers to Freud's The Interpretation of Dreams and Bleuler and Freud's Studies in Hysteria. However, Jung already then clearly defines both the direction of his future work and its deviation from Freud's position. On the one hand, Jung considered "the awakening sexuality of the young somnambulist as 'the main cause of this very curious clinical picture'". At the same time, he was struck by "the patient's idea of reincarnation, where she was the progenitor of countless thousands of people." On February 14, 1903, Jung married Emma Rauschenbach of Schaffhausen. Pretty soon he became the head of a large family. Agatha was born in 1904, Greta in 1906, Franz in 1908, Marianne in 1910, and Helena in 1914. But this did not affect his work. After three years of research, Jung published his findings in 1906 in The Psychology of Dementia Prax, which, in Jones's words, "revolutionized psychiatry." About this book, another Freudian, A. A. Brill, said that this book, together with Freud's research, "became the cornerstone of modern interpretive psychiatry." At the beginning of the book, Jung gave one of the best reviews of the theoretical literature of the day on dementia praecox. His own position was based on a synthesis of the ideas of many scientists, especially Krapelin, Janet and Bleuler, but he also declared that he owed a great deal to Freud's "original conceptions". However, Jung not only integrated the theories that existed at that time, but also earned a reputation as the discoverer of the experimental psychosomatic model of dementia praecox, where the brain is presented as an object of emotional influences. Jung's concept can be represented as follows: as a result of affect, a toxin is produced that affects the brain, paralyzing mental functions in such a way that the complex is released from the subconscious and causes the characteristic symptoms of dementia praecox. Jung later abandoned the toxin hypothesis and adopted a more modern concept of chemical metabolism disorder. But even much later, in 1958, the scientist wrote: "... psychology is indispensable in explaining the causes and nature of primary emotions that cause a change in metabolism. These emotions, apparently, are accompanied by chemical processes that cause specific short-term or chronic changes or lesions organs." In the same book on dementia praecox, Jung, by then a respectable Swiss psychiatrist, drew wide attention to Freud's theories and deplored the unfortunate fact that Freud was "almost an unrecognized researcher." Just before putting the last point in his book, in April 1906, Jung began to correspond with Freud. At the end of February 1907, he traveled to Vienna with his wife and Ludwig Binswanger, then a freelance physician in the Burgelzli, specifically to meet Freud. Their first conversation lasted 18 hours without interruption; as Jung later recalled, "it was a survey of horizons." He found Freud "impressive and at the same time 'strange' for a man of his qualifications". In turn, in a letter to Abraham in the spring of 1908, Freud wrote of Jung: "Only his appearance on our stage saved psychoanalysis from becoming a national Jewish enterprise." Moreover, Freud not only believed that Jung gave weight to psychoanalysis, but he himself described it as "a truly original mind." He saw in him "Jesus, destined to explore the promised land of psychiatry, while Freud, like Moses, could only look at it from afar." At the first international congress on psychiatry and neurology in Amsterdam, Jung made a report "The Freudian theory of hysteria", which was intended to protect psychoanalysis, but in fact turned into an apology for Freud's ideas, in any case, such concepts as "infant sexuality" and "libido" . Over the next few years, Jung wrote a series of papers that fall exactly within the framework of classical Freudian analysis. The clearest definitions can be found in "The Significance of the Image of the Father in the Destiny of the Individual" (1909). At the same time, hints of Jung's later ideas about opposite tendencies are also visible here. "... The conscious expression of the features of the father's image, like any expression of the unconscious complex that manifests itself in consciousness, takes on the appearance of a two-faced Janus, with all its negative and positive components." There is no doubt that Jung made a significant contribution to the emerging psychoanalytic movement. A few months after his first visit to Freud, he founded the Freudian Society in Zurich. In 1908, Jung organized the first International Congress on Psychoanalysis in Salzburg, where the first publication devoted entirely to psychoanalytic questions was born, the Yearbook of Psychoanalytic and Pathopsychological Research. It had Bleuler and Freud as co-directors, with Jung as editor. In 1909, Jung stepped down as chief physician of the Burgelzli clinic to devote himself entirely to the development and practice of psychoanalysis. At the Nuremberg congress in 1910, the International Psychoanalytic Association was founded, and, as we already know, Jung was elected its president, despite the angry protest of the Vienna group. Despite such a high position in the psychoanalytic movement, Jung felt a growing unease. The originality that marked his work disappears in the articles that were published in the years when the defense of Freud's theories became his main concern. In 1911, he attempted to extend the principles of psychoanalysis to those areas that had occupied him for many years, namely, to apply new approaches to the study of the content of myths, legends, fables, classical plots and poetic images. After a year of research, Jung published his conclusions under the title Metamorphoses and Symbols of the Libido, Part I. In Metamorphoses I, Jung refers to many sources in order to draw a parallel between the fantasies of the ancients, expressed in myths and legends, and the similar thinking of children. He also intended to demonstrate "the connection between the psychology of dreams and the psychology of myths." Jung came to the unexpected conclusion that thinking "has historical layers" containing an "archaic mental product" that is found in psychosis in the case of a "strong" regression. He argued that if the symbols used for centuries are similar to each other, then they are "typical" and cannot belong to one individual. In this chain of conclusions lies the seed of Jung's central concept of the collective unconscious. In 1912 Metamorphoses II was published. Although for a number of years Jung supported Freud's views on sexuality, he never completely agreed with his sexual theories. Offering his own version, he interprets libido not at all in the spirit of Freud, and in Metamorphoses II he completely deprives him of sexual overtones. The controversy over the libido had a major impact on the development of the theory of psychoanalysis. The relationship between Jung and Freud also changed. Their correspondence soon lost its personal character, becoming exclusively business. In September 1913, Jung and Freud met for the last time at an international congress in Munich, where Jung was re-elected president of the International Psychoanalytic Association. It can be argued that by putting forward opposite ideas, scientists stimulated each other; however, as far as Jung is concerned, Freud's ideas influenced him mainly in the years leading up to their personal meeting. Despite his interest in psychoanalysis and even at times defending its basic principles, Jung never wavered from the mysticism that had colored all his writings, from the very first work, where the idea of the collective unconscious was already germinating. And after 1913, his theoretical developments, which today define the Jungian school, do not bear a trace of Freud's influence. Jung's concept is that a symbol represents unconscious thoughts and feelings that can transform mental energy - libido - into positive, constructive values. Dreams, myths, religious beliefs are all means of coping with conflicts through the fulfillment of desires, as psychoanalysis reveals; moreover, they hint at a possible solution to the neurotic dilemma. Jung was not satisfied with the interpretation of dreams as various variations of the Oedipus complex - which, by the way, is by no means the only method of psychoanalysis - because such an interpretation did not recognize the creative perspective of the dream. Jung himself repeatedly changed the direction of his life under the influence of his dreams, as if they were prophetic omens. In one of his later works, Jung proposed a number of psychotherapeutic techniques that could be applied in clinical settings. In particular, his "active imagination" method is sometimes used by non-Jungian physicians. The patient is invited to draw or paint any images that spontaneously come to his mind. With development, with a change in the image, the drawings also change. The patient's desire to convey as accurately as possible the image that appears to him can help him manifest his preconscious and conscious ideas. Jung believed that this technique helps the patient not only in that it gives him the opportunity to express his fantasies, but also allows him to really somehow use them. A month after the Munich Congress, Jung resigned as editor of the Yearbook, and in April 1914 from the post of president of the association. In July 1914, after the publication of the History of the Psychoanalytic Movement, in which Freud demonstrated the complete incompatibility of his views with those of Jung and Adler, the entire Zurich group withdrew from the International Association. After breaking with Freud and the psychoanalytic movement, Jung had to define his own values, a new orientation, to become himself. The scientist devoted the remaining years of his life to literary works, leaving a legacy of more than a hundred books, articles and reviews. Jung traveled all over the world, studying ancient civilizations - Pueblo in Arizona and New Mexico; Elgon in British East Africa; Sudan, Egypt and India. He gave presentations at many international congresses, and in 1937 he gave a course of lectures at Yale University on the relationship between psychology and religion. He began teaching again, lecturing weekly at the ETH in Zurich. In 1944, at the University of Basel, a department of medical psychology was created especially for him, from which, however, he left some time later due to poor health. Truly royal honors were shown to him on the day of his eightieth birthday, when in the small town of Küsnacht, where he settled for more than half a century, he was elected an "enerbürger" (honorary citizen), which, in Jung's own words, he appreciated even higher than being elected a member of the Royal Medical Society of London. He also received an honorary doctorate from Oxford University, an honorary member of the Swiss Academy of Sciences, received honorary degrees from Harvard University and the universities of Calcutta, Benares and Allahabad - among other numerous distinctions. In 1958, three years before his death, a congress on analytical psychology met in Zurich, the first international congress with one hundred and twenty delegates. On the whole, Jung's psychology found its followers more among philosophers, poets, and religious figures than among psychiatrists. The training centers for analytical psychology according to Jung, although the curriculum in them is not worse than that of Freud, also accept non-medical students. Jung admitted that he "never systematized his research in psychology" because, in his opinion, the dogmatic system slipped too easily into a pompous and self-confident tone. Jung argued that the causal approach is finite and therefore fatalistic; his teleological approach expresses the hope that a person should not be absolutely slavishly enslaved by his own past. The scientist died after a short illness on June 6, 1961 in Kusnacht, where he was buried. Author: Samin D.K.
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