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For Love of the Imagination: Interdisciplinary Applications by Michael Vannoy Adams

By Michael Vannoy Adams

"I have entitled this e-book For Love of the Imagination. some time past, I fell in love with the mind's eye. It used to be love before everything sight. i've got had a lifelong love affair with the mind's eye. i might love for others, via this publication, to fall in love, as I as soon as did, with the imagination." Michael Vannoy Adams, from the Preface.

For Love of the Imagination is a booklet concerning the mind's eye – approximately what and the way photographs suggest. Jungian psychoanalysis is an imaginal psychology – or what Michael Vannoy Adams calls "imaginology," the learn of the mind's eye. what's so particular – and so useful – approximately Jungian psychoanalysis is that it emphasizes photographs.

For Love of the Imagination is additionally a e-book approximately interdisciplinary purposes of Jungian psychoanalysis. What permits those purposes is that each one disciplines contain pictures of which they're roughly subconscious. Jungian psychoanalysis is in an enviable place to render those photos wakeful, to specify what and the way they suggest.

On the modern scene, as a result of electronic revolution, there's no trendier observe than "applications" – other than, maybe, the abbreviation "apps." In psychoanalysis, there's a "Freudian app" and a "Jungian app." The "Jungian app" is a expertise of the mind's eye. This publication applies Jungian psychoanalysis to photographs in a number of disciplines. For Love of the Imagination additionally contains the 2011 Moscow lectures on Jungian psychoanalysis. it will likely be crucial interpreting for psychoanalysts, psychotherapists, scholars, and people with an curiosity in Jung.

 

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That is, the correspondence theory of truth does not apply to images in internal reality. The notion of an identity between an image in internal reality and an object in external reality, Jung says, is a W 8: par. 516). ” For example, when an image in internal reality refers to a person in external reality, that image does not necessarily correspond accurately and exhaustively to that person. In this respect, Jung says that “we would do well to make a rigorous distinction between the image or imago of a man and his 30 I M AGINOL OGY OVERB OA RD real existence” – by which Jung means the existence of that man as an object in external reality.

April 30, 2008) “Praying and Preying,” The New York Times: A19. Freud, S. (1905) Three Essays on the Theory of Sexuality, SE 7: 123–243. Freud, S. (1923) The Ego and the Id, SE 19: 1–66. Freud, S. (1926 [1925]) Inhibitions, Symptoms and Anxiety, SE 20: 75–172. Hillman, J. (1975) Re-Visioning Psychology, New York: Harper & Row. Hillman, J. (1977) “An Inquiry into Image,” Spring: An Annual of Archetypal Psychology and Jungian Thought: 62–88. Hillman, J. (1979) The Dream and the Underworld, New York: Harper & Row.

A monster is just a non-ego image that an anxious and defensive – or neurotic – ego-image considers a danger. ” This notion, he says, is just “fear of nature and the W 16: par. 328). ” He says of the unconscious: “To the degree that we W 16: par. 329). Or, as I prefer to say, repress it, its danger increases” (1934a, CW non-ego images from the unconscious become dangerous only when the anxious and defensive – or repressive – attitude of the ego-image wrongly regards them as monstrous. 18 I MA GI N OL OGY “Monster” is an epithet by which the ego-image disparages a non-ego image.

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