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1 Basel Upbringing Notes 1 Basel Upbringing 1. Memories, Dreams, Reflections (New York: Vintage Books, 1989) [hereafter MDR], p. 3. 2. Ibid., p. 81. He first began to realize this fantasy by building a model of the for- tress at Hüningen designed by Vauban. This later influenced the last mandala he did before putting the Red Book aside. See The Red Book, ed. Sonu Shamdasani (W.W. Norton: New York, 2009), p. 163. 3. Dream Analysis Seminar (Princeton: Princeton University Press, 1984), p. 331. See also C.G. Jung Speaking (Princeton: Princeton University Press, 1977) [hereafter CGJS], p. 217. 4. The Collected Works (Princeton: Princeton University Press) [hereafter, CW], p. 487. 5. Susan Hirsch, “Hodler as Genevois, Hodler as Swiss,” in Hodler, Ferdinand Hodler, Views and Visions (Zurich: Swiss Institute for Art Research, 1994), p. 86. See also Lionel Gossman, “Basle, Bachofen, and the Critique of Modernity in the Second Half of the Nineteenth Century,” in Journal of the Warburg and Courtauld Institutes (Volume 47, 1984), p. 141; and Robert Lougee, Paul De Lagarde 1827–1891: A Study in Radical Conservatism in Germany (Cambridge: Harvard University Press, 1962), pp. 227–230. 6. MDR, p. 236. 7. See Theodore Ziolkowski, The View from the Tower (Princeton: Princeton University Press, 1998). 8. For more, see M.H. Kölbing, “Wie Karl Gustav Jung Basler Professor Würde,” Basler Nachrichten (September 26, 1954, p. 39); see also Aniela Jaffe. “Details about C.G. Jung’s Family,” Spring 1984, pp. 35–43 and Albert Oeri, “Some Youthful Memories,” in C.G. Jung Speaking: Inteviews and Encounters [hereafter CGJS], ed. William McGuire (Princeton: Princeton University Press), pp. 3–10. 9. In Frederick Gregory, Nature Lost: Natural Science and the German Theological Traditions of the Nineteenth Century (Cambridge: Harvard University Press, 1992), p. 37. 10. Foreward to von Koenig-Fachsenfeld, “Wandlungen des Traumproblems von der Romantik bis zur Gegenwart,” CW 18, p. 775. 11. The Zofingia Lectures (Princeton: Princeton University Press, 1983), p. 96. 12. Ibid., p. 99. 13. Ibid., p. 111. 220 NOTES 14. See Zofingia Report 1821–1902 (Basel: Buchdruckerei Kreis, 1902). 15. Letter to Henry Corbin, Letters, Volume II (Princeton: Princeton University Press, 1973), p. 115; emphasis in the original. 16. Letters, Volume I (Princeton: Princeton University Press, 1973), p. 377. 17. In William McGuire, Bollingen: An Adventure in Collecting the Past (Princeton: Princeton University Press, 1982), pp. 23–24. 18. Robert F. Davidson, “Rudolf Otto’s Interpretation of Religion,” The Review of Religion (November 1940), p. 55. Davidson elaborated this into a book by the same name published by Princeton University Press in 1947. 19. Lionel Gossman, Basel in the Age of Burckhardt (Chicago: University of Chicago Press, 2000), p. 117. See also Thomas Albert Howard, Religion and the Rise of Historicism (Cambridge: Cambridge University Press, 2000), especially pp. 51–70. 20. Gregory, Nature Lost, pp. 75–76. 21. Quoted in ibid., p. 79. 22. The Zofingia Lectures, p. 110. 23. Ibid., pp. 108–109. 24. Ibid., p. 97. 25. Letters, Volume II, pp. 87–91. 26. Marilyn Nagy, Philosophical Issues in the Psychology of C.G. Jung (Albany: State University of New York Press, 1991). 27. Paul Means, Things that are Caesar’s (New York: Round Table Press, 1935), p. 35. Rudolf Otto capitulated to this trend and the influence of his friend Jacob Hauer when he published Gottheit und Gottheiten der Arier (Giessan: A. Topelmann, 1932). 28. The Zofingia Lectures, p. 44. This youthful distress about Germany’s moral decline resurfaced in 1934 when Jung wrote a book introduction. “Schleich thus paid tribute to the scientific past and to the spirit of the Wilhelmine era, when the authority of science swelled into blind presumption and the intellect turned into a ravening beast” (CW 18, p. 466). 29. The Zofingia Lectures, p. 95. 30. Ibid., p. 44. 31. Ibid., p. 65. 32. CGJS, p. 93. In this he was similar to De Wette “who was completely in tune with the ideology of the Basel governments of the time.” Gossman, Basel in the Age of Burckhardt, footnote 13, p. 471. 33. MDR, p. 73. 34. CW 1, p. 17. 35. See Gossman, Basel in the Age of Burckhardt, pp. 55–58. Schleiermacher’s upbring- ing in a Pietist household was a formative influence on his later views on religion, see Howard, Religion and the Rise of Historicism, pp. 54–55. 36. See Paul Jenkins, “CMS’ Early Experiment in Inter-European Cooperation,” in Church Missionary Society and the World Church 1799–1999 (Basel: Basel Mission, 1999). 37. The Zofingia Lectures, pp. 24–25. Strauss came from the same town in Württemberg as Kerner. See also Henri Ellenberger, The Discovery of the Unconscious (New York: Basic Books, 1970), pp. 78–81. NOTES 221 38. The Zofingia Lectures, p. 37. Jung critiqued Ritschl’s appropriation of a pietistic understanding of Christ in his January 1899 lecture (pp. 99–102). 39. See F.X. Charet, Spiritualism and the Foundation of C.G. Jung’s Psychology (Albany: State University of New York Press, 1993); James Hillman, “Some Early Background to Jung’s Ideas: Notes on C.G. Jung’s Medium by Stephanie Zumstein- Preiswerk,” in Spring 1976, pp. 123–136; and “C.G. Jung and the Story of Helene Preiswerk: A Critical Study with New Documents,” in Beyond the Unconscious, ed. Mark Micale (Princeton: Princeton University Press, 1993), pp. 291–305. 40. MDR, p. 91. 41. Ibid., p. 40. 42. Ibid., p. 91. 43. Ibid., p. 25. 44. Ibid., p. 104f; and Aniela Jaffe, ed., Word and Image (Princeton: Princeton University Press, 1979), p. 37. 45. MDR, pp. 104–106 and Letters, Volume I, pp. 180–182. 46. Ronald Hayman, A Life of Jung (London: Bloomsbury Press, 1999), p. 47. 47. Photos in Jaffe, Word and Image, pp. 13 and 33. 48. MDR, p. 52. 49. Ibid., p. 50. 50. Ibid., pp. 313–314. 51. Ibid., pp. 11–13. 52. Ibid., p. 11. 53. MDR, p. 288. 54. See Ernest Jones, Sigmund Freud: Four Centenary Addresses (New York: Basic Books, 1956), p. 109. 55. Gossman, Basel in the Age of Burckhardt, p. 73. For the German background, see Fritz Ringer, The Decline of the German Mandarins (Hanover, NH: University Press of New England, 1990), pp. 14–42. 56. CGJS, p. 207. 57. MDR, p. 32. 58. Another precursor of Jung’s anti-materialistic critique of science was Goethe’s English contemporary William Blake. In their effort to banish superstition Enlightenment think- ers belittled the human faculties of feeling and imagination. In response Blake wrote: The Atoms of Democritus And Newton’s Particles of light Are sands upon the Red sea shore, Where Israel’s tents do shine so bright. [Portable Blake (New York: Penguin, 1976), p. 142] 59. CGJS, p. 209. 60. MDR, p. 101. 61. See Timothy Lenoir, The Strategy of Life (Chicago: University of Chicago Press, 1982), pp. 172–194; and Adolf Portmann, “Jung’s Biology Professor: Some Recollections,” in Spring 1976, pp. 148–154. 62. MDR, pp. 194–195. 63. See Schleich’s autobiography Those Were Good Days! (London: George Allen and Unwin, 1935), p. 182. Jung may have been introduced to his work by Oscar 222 NOTES Schmitz who dedicated Die Weltanschauung des Halbgebildeten (Munich: Georg Mueller, 1914) to Schleich (1859–1922). 64. Ibid., p. 36. 65. Ibid., p. 35. 66. Transcendental Physics (1881) has been reprinted by the Kessinger Publishing Company in Montana. 67. The Congress also figured in the séances with his cousin Helly that Jung was attending. She claimed that the spirit of her grandfather Samuel Preiswerk had told her to convert the Jews to Christianity and lead them to Palestine (Hayman, The Life of Jung, p. 42). Jung’s anti-Semitic sentiment was in contrast to the philo- Semitism found in both branches of his family that was derived from their devo- tion to biblical philology. 68. See Hans Liebeschütz, “Das Judentum im Geschichtsbild Jacob Burckhardts,” in the Yearbook of the Leo Baeck Institute IV (1959), especially pp. 73–80; and Aram Mattioli, “Jacob Burckhardts Antisemitismus. Eine Neuinterpretation aus mentalitätsgeschich- tlicher Sicht,” in Schweizerische Zeitschrift für Geschichte (Volume 49, 1999), pp. 496– 529. To show the extent of social restrictions placed upon Jews Jung mentioned in his Zarathustra Seminar that until 1865 Jews had to produce a yellow identity card if they wanted to enter the city of Basel. (Zarathustra Seminar, pp. 548–549). 69. Gossman, Basel in the Age of Burckhardt, p. 244. 70. Harry Kessler, Berlin in Lights: The Diaries of Count Harry Kessler, 1918–37 (New York: Grove Press, 1999), p. 324. 71. Gossman, Basel in the Age of Burckhardt, p. 238. 72. Ira Progoff, Jung’s Psychology and Its Social Meaning (New York: Grove Press, 1953), p. 34. In his address at Jung’s memorial service Hans Schär said “[Burckhardt’s] broad humanistic outlook found its continuation in Jung’s work under new head- ings” (Analytical Psychology Club of London, privately printed, 1961), p. 19. 73. The Greeks and Greek Civilization (New York: St. Martin’s Press, 1998) and Reflections on History (Indianapolis: Liberty Classics, 1979). 74. Burckhardt, Reflections on History, p. 37. For Jung’s use of the phrase, see CW 13, p. 108, CW 15, p. 55, CW 16, p. 124, and CW 17, pp. 88–89. 75. C.G. Jung, Zarathustra Seminar (Princeton: Princeton University Press, 1988), p. 274. 76. Friedrich Nietzsche, The Portable Nietzsche (New York: Viking Press, 1970), p. 685. 77. Jung, Zarathustra Seminar, p. 1301. 78. Erinnerungen, Träume, Gedanken (Olten Freiburg im Breisgau: Walter Verlag, 1987), pp. 102–104. 79. Ibid., p. 635. 80. CW 1, pp. 82–84. 81. MDR, p. 102. 82.
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