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Nietzsche's Zarathustra: Notes of the Seminar Given in 1934 - 1939 (2 Volume Set), by C. G. Jung
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As a young man growing up near Basel, Jung was fascinated and disturbed by tales of Nietzsche's brilliance, eccentricity, and eventual decline into permanent psychosis. These volumes, the transcript of a previously unpublished private seminar, reveal the fruits of his initial curiosity: Nietzsche's works, which he read as a student at the University of Basel, had moved him profoundly and had a lifelong influence on his thought. During the sessions the mature Jung spoke informally to members of his inner circle about a thinker whose works had not only overwhelmed him with the depth of their understanding of human nature but also provided the philosophical sources of many of his own psychological and metapsychological ideas. Above all, he demonstrated how the remarkable book Thus Spake Zarathustra illustrates both Nietzsche's genius and his neurotic and prepsychotic tendencies.
Since there was at that time no thought of the seminar notes being published, Jung felt free to joke, to lash out at people and events that irritated or angered him, and to comment unreservedly on political, economic, and other public concerns of the time. This seminar and others, including the one recorded in Dream Analysis, were given in English in Zurich during the 1920s and 1930s.
- Sales Rank: #1430403 in Books
- Brand: Brand: Princeton University Press
- Published on: 1988-09-01
- Original language: English
- Number of items: 2
- Dimensions: 9.72" h x 4.02" w x 6.71" l, 5.99 pounds
- Binding: Hardcover
- 1616 pages
Features
- Used Book in Good Condition
Most helpful customer reviews
11 of 11 people found the following review helpful.
A rare gem...
By Brian C.
This book is a rare gem: an in depth commentary on a major thinker by another major thinker. It just doesn't get any better than that.
This book is really two books in one. For anyone who is interested in understanding Nietzsche's Thus Spoke Zarathustra this book is absolutely essential. It is an in depth, line by line, commentary. I have never seen another commentary on Nietzsche's Zarathustra that was this in depth and certainly none by anyone with the stature of Carl Jung. Zarathustra is not your average philosophy book. It is told in the form of a story and there is a great deal of symbolism involved. Jung is the perfect commentator for anyone looking to understand the symbolism of Nietzsche's work as well as the more explicit philosophical points. Unfortunately the Second World War interrupted these lectures so Jung does not make it all the way through Zarathustra but he gets most of the way and at 1600 + pages it is probably just about as much as anybody would want to read anyways.
This book is also (besides being an excellent commentary on Nietzsche) a really excellent summary of Jungian psychology. The students attending these lectures were Jungian analysts in training and Jung's goal in giving these lectures was not simply to provide a philosophical commentary on Nietzsche's philosophy but to demonstrate the methods of Jungian dream analysis by carrying out an analysis on an artistic/philosophical work. This should always be remembered when reading this book. Nietzsche was not the most direct writer and pretty much every great Nietzsche interpretation (Heidegger, Deleuze, etc.) winds up being as much about the interpreter's ideas as it is about Nietzsche. That is definitely true of this book although Jung's interpretations are extremely compelling and one often gets the feeling that Jung is closer to Nietzsche's own intended meaning in his interpretations than Heidegger or Deleuze (despite their obvious brilliance). Jung should definitely be read beside these other major Nietzsche commentators in order to get various perspectives on Nietzsche's often elusive writings (I should also point out that Jung is often very critical of Nietzsche and does have a tendency to reduce philosophical points Nietzsche is attempting to make to Nietzsche's disturbed psychology which is why the reader interested in Nietzsche should read other more philosophical commentaries along with this work). Even those who are not particularly interested in Nietzsche, but who have an interest in Jungian psychology, will benefit a great deal from reading this book as it is one of the clearest presentations of Jungian psychology around. It is often difficult to get a genuine feel for Jungian psychology and Jung's method of analysis from Jung's own works but in these lectures we see Jung in action, actually carrying out an analysis, albeit on a dead philosopher who he never actually met (although they were from the same town and Jung new some of the people who knew Nietzsche). This makes this book very valuable for those with an interest in Jungian psychology.
So this book is highly recommended! It is really a shame that this book is so expensive. It truly deserves a wider audience. If they can publish Heidegger's lecture series on Nietzsche (4 volumes) at an affordable price I don't see why they can't do the same with this book. Are you listening Bollingen?
4 of 4 people found the following review helpful.
Did C. G. Jung foresee the future?
By Thomas J. Farrell
If you are primarily interested in reading a commentary on Friedrich Nietzsche's book THUS SPOKE ZARATHUSTRA, I would suggest that you undertake reading the abridged paperback edition titled JUNG'S SEMINAR ON NIETZSCHE'S ZARATHUSTRA, expertly edited by James L. Jarrett (Princeton University Press, 1998).
However, should you elect to undertake reading the two-volume hard-cover edition titled NIETZSCHE'S ZARATHUSTRA: NOTES OF THE SEMINAR GIVEN IN 1934-1939 BY C. G. JUNG, edited by James L. Jarrett (Princeton University Press, 1988), you should be forewarned in advance that C. G. Jung, M.D. (1875-1961), a psychiatrist, had a well-stocked mind.
The pagination is continuous over the hefty two volumes. Unfortunately, however, the publisher has printed the index only at the end of the second volume. But it would have been helpful to have the complete index published at the end of each volume - but perhaps with the pagination as it appears at the end of the second volume.
Basically, Jung's way of commenting on specific passages from Nietzsche's book is to highlight certain words and images in a given passage and then call to mind specific possible parallels from art and literature and the comparative study of religions - and anything else that he can think of. But Jung's way of association can stray far from Nietzsche's texts at times. To their credit, the people in the seminar do their best to pepper him with questions and comments. Oftentimes, however, their questions and comments just spur him on in his associations.
In addition, Jung sermonizes a lot. Of course Nietzsche's book features a lot of sermons he has constructed for the fictional Zarathustra to deliver. So I guess Jung's sermonizing kind of fits in with the spirit of constructing a commentary on the sermons Nietzsche has constructed.
Moreover, in nothing Jung says is he succinct. His motto appears to be, "Why say something in only 50 words when you can say it in 500 words?"
Perhaps you've heard the expression about taking something with a grain of salt. I would recommend taking Jung with a grain of salt.
Here's one tantalizing statement Jung makes: "The unconscious first produces aspects of the historical symbolism [such as the symbolism in the Christ myth: the Resurrection, the Ascension, the Second Coming] which becomes modern or advanced, or anticipates the future through the interference of a definite consciousness" (page 243). (Jarrett did not include this passage in the abridged edition.)
No doubt C. G. Jung thought that he himself represented "the interference of a definite consciousness" anticipating the future of individuation -- the rebirth, or the psychological and spiritual equivalent of the Resurrection, in this life here on earth, of more and more individuals in Western culture - and elsewhere.
Then after their rebirth, they may also subsequently experience the psychological and spiritual equivalents of the Ascension and then of the Second Coming in their personal lives here on earth.
Jung suggests that Nietzsche (1844-1900) wrote THUS SPOKE ZARATHUSTRA in the 1880s in the midst of going through a proverbial mid-life crisis. But Jung sees the individuation process as the central work one undertakes in the proverbial second half of life - roughly, after the age of 35. Thus if Nietzsche wrote ZARATHUSTRA as part of a mid-life crisis in the 1880s, it would at the most indicate only the inception of the individuation process in his life. Tragically, he did not live long enough to complete the individuation process and experience psychological and spiritual rebirth. (Nietzsche descended into irreversible madness in 1889. He died in 1900.)
In addition to discussing individuation a lot, Jung discusses the unconscious a lot, and he also discusses the personal shadow a lot. Basically, he says that each person must deal with his or her own personal shadow. You see, when we have not assimilated our own personal shadow, we tend to project stuff in our personal shadow onto other people, which is not an admirable tendency.
Another one of Jung's favorite terms to use and repeat is "enantiodromio," which he acknowledges that he has borrowed from Heraclitus.
Now, Jung claims that Nietzsche was an introvert. This claim about Nietzsche strikes me as sensible and accurate.
Next, Jung invokes his understanding of the way "enantiodromio" works to claim that Nietzsche's unconscious was extraverted.
Then Jung claims that Nietzsche's fascination with the ancient Greek god Dionysius and with the Dionysian spirit show the extraverted tendency of his unconscious. Makes sense to me.
Nietzsche wrote each of the first three parts of ZARATHUSTRA in ten days each. The fourth part took him longer to write. After he had completed ZARATHUSTRA, he went on in a frenzy of creative writing to complete other works as well - before his descent into madness in January 1889.
Writing is usually a rather solitary activity. But writing for publication can be understood as extraverted in spirit, and actually publishing one's writing is extraverted in spirit.
For the sake of discussion, let's use the terminology that Jung uses and say that Nietzsche was experiencing the Dionysian spirit in his unconscious and that this helped him to write the works he completed in the 1880s.
But just how healthy is it to live in such close proximity to one's unconscious for several years? Granted, Nietzsche had a laundry list of physical ailments that compounded his life.
In connection with the character Zarathustra, Jung claims repeatedly that he represents the archetype of the wise old man. In constructing his commentary on Nietzsche's book, I would suggest that Jung is drawing on the archetype of the wise old man in his psyche.
Even though Jung is wordy and digressive and sermonic, he is a good guide to Nietzsche's puzzling book. But take him with a grain of salt.
21 of 21 people found the following review helpful.
One of the most insightful guides to Nietzsche's symbolism
By A Customer
This is one of the most valuble guides to the study of Nietzsche's philosophy. Symbolism was at the heart of Nietzsche's project, and Jung is the master of symbolic interpretation. Anyone who is attempting to fully grasp Nietzsche's Zarathustra must consult this text. This edition includes an exceptional index, useful in a work of this size and scope.
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