Carl Gustav Jung: Citáty anglicky

CW 12, par. 126 (p 99)
Psychology and Alchemy (1952)
Kontext: People will do anything, no matter how absurd, in order to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen of diet, learn the literature of the whole world - all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. Thus the soul has gradually been turned into a Nazareth from which nothing good can come.

Zdroj: Memories, Dreams, Reflections

Zdroj: Memories, Dreams, Reflections

CW 12, par. 126 (p 99)
Psychology and Alchemy (1952)
Kontext: People will do anything, no matter how absurd, in order to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen of diet, learn the literature of the whole world - all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their own souls. Thus the soul has gradually been turned into a Nazareth from which nothing good can come.

Varianta: We cannot change anything unless we accept it.
Zdroj: Modern Man in Search of a Soul

ii. America: The Pueblo Indians http://books.google.com/books?id=w6vUgN16x6EC&printsec=frontcover&dq=Jung+Memories+Dreams+and+Reflections&hl=en&sa=X&ei=LLxKUcD0NfSo4APh0oDABg&ved=0CDAQ6AEwAA#v=onepage&q&f=false (Extract from an unpublished ms) (Random House Digital, 2011).
Memories, Dreams, Reflections (1963)
Kontext: We always require an outside point to stand on, in order to apply the lever of criticism. This is especially so in psychology, where by the nature of the material we are much more subjectively involved than in any other science. How, for example, can we become conscious of national peculiarities if we have never had the opportunity to regard our own nation from outside? Regarding it from outside means regarding it from the standpoint of another nation. To do so, we must acquire sufficient knowledge of the foreign collective psyche, and in the course of this process of assimilation we encounter all those incompatibilities which constitute the national bias and the national peculiarity. Everything that irritates us about others can lead us to an understanding of ourselves. I understand England only when I see where I, as a Swiss, do not fit in. I understand Europe, our greatest problem, only when I see where I as a European do not fit into the world. Through my acquaintance with many Americans, and my trips to and in America, I have obtained an enormous amount of insight into the European character; it has always seemed to me that there can be nothing more useful for a European than some time or another to look out at Europe from the top of a skyscraper. When I contemplated for the first time the European spectacle from the Sahara, surrounded by a civilization which has more or less the same relationship to ours as Roman antiquity has to modem times, I became aware of how completely, even in America, I was still caught up and imprisoned in the cultural consciousness of the white man. The desire then grew in me to carry the historical comparisons still farther by descending to a still lower cultural level.

On my next trip to the United States I went with a group of American friends to visit the Indians of New Mexico, the city-building Pueblos...