Transcendental Subject, Spirit and Identity: from I. Kant to C. G. Jung
The aim of the work is to identify factors influencing the philosophical views of I. Kant on the formation of the psychoanalytic concept of C. G. Jung. The methods of explication, comparison and hermeneutic analysis are used. The central place is given to the study of the influence of I. Kant’s thoughts on the transcendental subject of thought and the human self, on the psychological and philosophical reflection of consciousness and unconscious of C. G. Jung. Moreover, the study focuses on the ideas of I. Kant, which C. G. Jung used in his psychoanalytic theory. As one of them, the author emphasizes the idea of I. Kant on the transcendental subject of thought = x, which found a place not only in the psychoanalytic theory of C. G. Jung, but also in his psychoanalytic practice. At the same time, the work postulates the futility of I. Kant’s position on the self-conditioning of consciousness for science exploring the nature and essence of consciousness. Therefore, preference is given to psychoanalytic concepts which consider the conditionality of consciousness by the unconscious. In this regard, the proposed study focuses on the statements of C. G. Jung on the meaning of “self” as the basic symbol of the collective unconscious, transforming the energy of the unconscious into forms rationalized by consciousness. At the same time, attention is focused on the significant differences between the semantic meaning of the concept of “self” in the psychoanalytic concept of C. G. Jung and the Kantian, self-contemplating, incomprehensible self. And also the differences between the psychoanalytic concepts of Z. Freud and C. G. Jung, in the aspect of their understanding the nature and essence of the unconscious censor of consciousness, and related notions of spirits and gods are considered. At the same time, the logic of the study allows us to conclude that psychoanalysis, although it did not solve the problem of the essence of the subject, nevertheless proposed a number of positive solutions to the problem of the causes of self-reflection, revealing its conditionality by the symbols of the unconscious.
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