What is dialectical thinking and why do we need it in psychology? How are "moments of truth" to be psychologically discerned and differentiated? How does the recognition of the historicity of archetypal and mythological materials relate to their interpretation? In a seminar held in the El Capitan Canyon near Santa Barbara, California, in June of 2004, the renowned Jungian analyst Wolfgang Giegerich, along with conversation partners, David L. Miller and Greg Mogenson, tackled these important questions while at the same time thinking Jungian psychology forward in a radically new way. Conceived to meet "the call for more" that followed the publication of Giegerich’s landmark book, The Soul’s Logical Life, this volume also serves as the most accessible introduction to Giegerich’s approach to psychology for the first-time reader of his work. A valuable resource for students of fairy tale, myth, and depth psychology, this volume includes a complete and up-to-date bibliography of Giegerich’s writings in all languages.

What is dialectical thinking and why do we need it in psychology? How are "moments of truth" to be psychologically discerned and differentiated? How does the recognition of the historicity of archetypal and mythological materials relate to their interpretation? In a seminar held in the El Capitan Canyon near Santa Barbara, California, in June of 2004, the renowned Jungian analyst Wolfgang Giegerich, along with conversation partners, David L. Miller and Greg Mogenson, tackled these important questions while at the same time thinking Jungian psychology forward in a radically new way. Conceived to meet "the call for more" that followed the publication of Giegerich's landmark book, The Soul's Logical Life, this volume also serves as the most accessible introduction to Giegerich's approach to psychology for the first-time reader of his work. A valuable resource for students of fairy tale, myth, and depth psychology, this volume includes a complete and up-to-date bibliography of Giegerich's writings in all languages.

Foundations of Dialectical Psychology is a compilation of the writings of Klaus F. Riegel on dialectical psychology. The book presents chapters discussing such topics as the dialectics of human development; history of dialectical psychology; temporal organization of dialogues; and the analysis of the concept of crisis and its underlying philosophical model and ideology. Psychologists and students will find the book invaluable.

Machine generated contents note: 1. The Basics of the Chain Analysis 2. Guidelines for Client Orientation and Collaboration for Chain Analyses 3. Getting to Know the Target Behavior: Assessing a Problem the First Time 4. Keeping the Client Engaged (and You Too!) 5. Incorporating Solutions into Chains 6. When a Behavior Isn't Changing 7. Chains on Thoughts, Urges, and Missing Behaviors 8. Chain Analyses in Consultation Teams, Skills Training, and Phone Coaching References Index.

The book represents the first attempt to summarize the major factors in the ongoing debate on ideology and psychology. The contributions on historical development focus on concrete research areas, and show the importance of the social context and ideology in the development of psychology. The contrast between positivist and dialectical psychology is a major contribution reflected in many of the chapters. Suggestions are also made for new alternatives to assist in the orientation of psychology.

C. G. Jung's psychology was based on an authentic notion of soul, but this notion was only intuitive, implicit, not conceptually worked out. His followers forfeit his heritage, often turning psychology either into pop psychology or into a scientific, clinical enterprise. It is the merit of James Hillman's archetypal psychology to have brought back the question of soul to psychology. But as imaginal psychology it cannot truly overcome psychology's positivistic, personalistic bias that it set out to overcome. Its «Gods» can be shown to be virtual-reality type gods because it avoids the question of Truth. Through what logically is the movement of an «absolute-negative interiorization», alchemically a «fermenting corruption», and mythologically a Dionysian dismemberment, one has to go beyond the imaginal to a notion of soul as logical life, logical movement. Only then can psychology be freed from its positivism and cease being a subdivision of anthropology, and can the notion of soul be logically released from its attachment to the notion of the human being.