1.1.1 Jungâs Educational Background
On 14 November 1913, Jung heard the voice of his âsoulâ for the third time. He felt confused, having no idea whose voice that could be, and still trying to figure out the meaning of the catastrophic visions he had been seized with a few weeks earlier. He asked the voice if it was âGodâ speaking; if âGodâ was âa child, a maidenâ; to which the voice replied: âYou are lying to yourself! You spoke so as to deceive others and make them believe in you. You want to be a prophet and chase after your ambitionâ (RB I, 2, âSoul and Godâ: 233). The question of being a âprophetâ, as well as the meaning of the âprophetsâ for our time will be a major issue of Jungâs thinking. Such a question and what Aniela JaffĂ© has defined as âquestion of meaningâ (JaffĂ© 1967: 12. See also Bishop 2014: 75â78) come together in Jungâs approach to his own existence and writing. But what does it mean to be a âprophetâ, according to Jung? And who are the âprophetsâ of our time?
Carl Gustav Jung was born on 26 July 1875 in Kesswil on Lake Constance. After only six months, his family moved to Laufen (near the Falls of the Rhine), where they lived until he was four years old. In 1879, Jungâs family moved again, this time to a village near Basel (Klein-HĂŒningen), where they settled and he received his education (MDR: 6â15). Although his family was not a rich or an influential one, he had the chance to attend excellent schools, namely Unteres and Oberes Gymnasium in Basel (formerly known as PĂ€dagogium). According to Jungâs high school curriculaâwhich are all still available for consultation, alongside teachersâ assessments and grades, at Staatsarchiv BaselâStadtâhe never attended philosophy classes during his studies at Oberes Gymnasium. Yet his philosophical education took place at that time, thanks to private readings in his fatherâs library, which kept the 17-year-old Jung strongly involved, while he was mainly concerned about the theological issue on God and the question of evil. According to his memoires, it was not easy to find texts from philosophers in the library of Johan Paul Achilles Jung who, being a parson, regarded them as âsuspect because they thoughtâ. Nevertheless, the young boy managed to first come across the second edition of the General Dictionary of the Philosophical Sciences [Allgemeines Handwörterbuch der philosophischen Wissenschaften, nebst ihrer Literatur und Geschichte] (Leipzig, 1832) by Wilhelm Traugott Krug, and then Christian Dogmatics [Christliche Dogmatik] (Zurich, 1869) by Alois Emanuel Biedermann. At the same time, he read several pieces of English literature and engaged with more specific philosophical matters by dealing with Pythagoras, Heraclitus, Empedocles, Plato, and Meister Eckhardt, all authors that he particularly enjoyed. Jung then faced other philosophers, whose ideas he did not find equally stimulating, that is Schoolmen and St Thomasâwhose Aristotelian intellectualism appeared to him âmore lifeless than a desertâ, as well as Hegel, whose language sounded âas arrogant as it was laboriousâ. The âgreat find resulting from [his] researches was Schopenhauerâ, however, who âwas the first to speak of the suffering of the world, which visibly and glaringly surrounds us, and of confusion, passion, evilâall those things which the others hardly seemed to notice and always tried to resolve into all-embracing harmony and comprehensibilityâ. Because he was engaging with Schopenhauerâs philosophy so much, and was struggling to find a negotiation between a âblindâ Will and the intellect, Jung eventually sympathised with Kant, who allowed him to solve his problem: Schopenhauer âhad committed the deadly sin of hypostatizing a metaphysical assertion, and of endowing a mere noumenon, a Ding an sich, with special qualitiesâ (MDR: 60â72). Jung read Eduard von Hartmann, too (ibid.: 101). Plato also appears in Jungâs Greek programme during his third and fourth year at Oberes Gymnasium. As reported by his teacher, Theodor PlĂŒss, the class had to read: Euthyphron (chapters 1â8), Apology (first speech), Phaedo (chapters 1â13, 63â67, with particular stress on Socratesâs personality).2
The reason why Jung was so concerned with the issue of evil, was because he was going through a crucial religious crisis, having experienced that âgodâ could not be reduced to the concept of âgoodnessâ, but had to include evil in his attributes. Therefore, at the age of 16, Jung was looking for earlier thinkers who could back him up on his hypothesis. Facing the issue from a theological perspective did not seem to work for him, nor were his fatherâs âexpatiationsâ fruitful; he found them âsentimental-sounding and usually incomprehensible as well as uninterestingâ. The problems with his father culminated when they had to deal with the concept of the Trinity, which the parson preferred to skip, claiming that he understood ânothing of itâ himself. At this point, the young Jung was more and more concerned, and still seeking answers. Probably sensing this anxiety, Emilie Preiswerk-Jung, Jungâs mother, suggested that he read Goetheâs Faust . The book âpoured into [his] soul like a miraculous balmâ, for the protagonist appeared to him as âsomeone who takes the devil seriously and even concludes a blood pact with himâwith the adversary who has the power to frustrate Godâs plan to make a perfect worldâ. Nonetheless Jung never sympathised with the character of Faust, whose behaviour he judged to be far too naĂŻve; rather, he likened himself more to the figure of Mephistopheles, who seemed to him âcheated in quite a different sense: he had not received his promised rights because Faust, that somewhat characterless fellow, had carried his swindle through right into the Hereafterâ. Mephistopheles made âthe deepest impressionâ on Jung, who immediately put him in connection with the âmystery of the mothersâ in terms of âinitiationâ. Due to the fact that he had highlighted the role of evil in a wider world perspective, Goethe appeared to Jung as a âprophetâ, but âhaving dismissed Mephistopheles by a mere trickâ was something Jung could not forgive the German writer for (MDR: 36â60).
According to Jungâs German and Greek teacher, in his first year at Oberes Gymnasium, Emanuel Probst, some pieces by Goethe had already been part of the German programme. Still among Jungâs school curricula, it is possible to verify what a key role the classics have played in his educational background more broadly. The main authors treated were: Ovid, Caesar, Livius, Cicero, Catullus, Tibullus, Tacitus, Xenophon, Homer, Lysin, Sophocles Aeschylus, Schiller, Chamisso, Uhland, Shakespeare, MoliĂšre, Bernardin de Saint-Pierre, Delille, Claris de Florian, Madame de StaĂ«l, Guisot, Lamartine, Casimir Delavigne, Thiers, A. Dumas pĂšre, V. Hugo, E. About, Lafontaine, Töpffer, and others. In fact, keen interest and familiarity for both ancient and modern classics shine through all of Jungâs work, as well as his lexical choices. Furthermore, during his university years (still in Basel), Jung was a fellow of the prestigious fraternity âZofingiaââof which several well-known personalities, such as Jacob Burckhardt, had previously been membersâwhere various topics were discussed on a regular basis, ranging from philosophy to science, and of course literature. Bearing this in mind, and considering the famous legend which believes Jung to be an illegitimate great-grandson of Goetheâs (MDR: 35), the weight of Jungâs humanistic education might have gone further than a mere scholastic reading of texts. In this sense, it is thus arguable that he regarded himself as belonging to a humanistic tradition, by the side of the scientific legacy traditionally connected to his profession as a psychiatrist. Over the past decade, the significance of the humanities for a complete understanding of Jungâs depth psychology has been exhaustively explored by Paul Bishop, with particular regard to Goethe, Weimar Classicism, and German Idealism (Bishop 2008, 2012, 2014, 2017). The amount of classics kept in Jungâs library is indeed astonishing (see Shamdasani 2012). However, to this day, the effective weight of Jungâs school education had yet to be explored. Looking at Jungâs school programmes, the impact of not only German Classicism but also the Antiquities on Jungâs upbringing can be considered high enough to regard Jung belonging to a humanistic tradition as a matter of fact.