54 Spirituality Studies 11-1 Spring 2025 Acknowledgements I would like to express my deep gratitude to the Library, Museum House C. G. Jung in Küsnacht for granting me the opportunity to study C. G. Jung’s personal books in its archives. The ability to explore his library, examine marginalia, annotations, and the broader context of his reading has been an invaluable experience, significantly enriching my understanding of his intellectual world. My special thanks go to Carl C. Jung, his great-great-grandson, as well as to his family for their kindness and support throughout my research. This research was funded in whole or in part by the Austrian Science Fund (FWF) 10.55776/ESP1286024. Notes [1] This work was first published in 1798. In this treatise, Kant examines the ability of the human mind (Ger. Gemüt) to control its pathological feelings through pure intention or decision. The text focuses on how an individual, through moral determination, can overcome negative emotions or feelings without relying on external medical interventions. It was inspired by physician and naturopath Christoph Wilhelm Hufeland (1762–1836), who sought to explore how the physical aspects of a person could be influenced by moral means. Hufeland also added his own notes and commentary to the text (Kant 1824). [2] The term was originally introduced in astronomy, where it refers to the fact that every observer makes a certain observational error when tracking celestial bodies. As Shamdasani (2003, 30–31) demonstrates, Jung initially adopted this concept from William James, using it to designate an innate psychological structure. [3] Jung first presented his more extensive reflections on psychological types at the Psychoanalytic Congress in Munich in 1913. His effort to understand the underlying causes of psychological differences among individuals culminated in his work Psychological Types (1921). Jung himself identified as an introvert and acknowledged that one of his motivations was to distinguish himself from Freud and Adler: “It is the psychological type of a person that initially determines and limits their judgment. My book was therefore an attempt to address the relationship between the individual and the world, people, and things. It explored the diverse aspects of consciousness, the different attitudes that the conscious mind can adopt toward the world, thereby forming a psychology of consciousness viewed from what could be called a clinical perspective.” (Jung, CW6 1921, 6, 101–102, 693). [4] Jung also refers to Kant in this context in a letter to Bernhard Martin: “You as a believer take the stand that the proposition ‘God is’ has as its inevitable coronary God’s existence in reality, whereas Kant irrefutably pointed out long ago (in his critique of Anselm’s proof of God) that the little word ‘is’ can denote no more than a ‘copula in the judgment.’” (“Letter to Bernhard Martin from 7. December 1954.” In Jung, Adler and Jaffe, eds. 1976, 198.) [5] Jung distinguishes between passive (being drawn toward) and active (intentional, directed) feeling, for example, contrasting being in love with loving. Similarly, he differentiates between active projection (necessary for empathy) and passive projection (being at the mercy of circumstances), active imagination (creativity) and passive imagination (morbidity). This tension between active and passive, autonomous and undifferentiated appears in Jung’s work not only in his descriptions of achieving mental health and individual development but also in his analysis of the evolutionary development of the human species.
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