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30 of 38 people found the following review helpful:
4.0 out of 5 stars
The correct understanding of Jung's compensation theory, May 17, 2007
According to Jung, the unconscious tries to "compensate" the "lopsidedness" in the conscious attitude, and dreams are part of this process. He says: "The relation between conscious and unconscious is compensatory. This is the best proven rule of dream interpretation" (Collected Works, Vol. 16). The examination of Jung's dream interpretations reveals that what he calls "lopsidedness" is a harmful mistake, or a harmful mental/behavioral failure, and "compensation" means the correction of the mistake, or the termination of the mental/behavioral failure.
As I explained elsewhere, the compensation of the lopsidedness in the conscious attitude by the unconscious is only a particular manifestation of the general truth that all functions of the mind, or all of its "topographical parts" in Freud's words, complement each other and constitute an integrated system, in contradiction with Freud's theory of conflict. In fact, Jung's theory was produced as a reaction to Freud's conflict theory. Consequently, we can equally say that consciousness sometimes compensates the lopsidedness in the unconscious attitude. Besides, it is most natural to expect such cooperation to work even when it is not possible to talk about any lopsidedness in the conscious or unconscious attitude. I described this cooperation in much detail elsewhere in my chapter on cerebral lateralization.
Again as I explained elsewhere, Jung's conception of the function of dreams is basically correct and constitutes a very fruitful idea. But he did not apply this idea adequately to dream interpretation, apparently because he did not express it clearly and used instead obscure ideas like lopsidedness and compensation. His major mistake was to assume that every dream presented the compensated state of the lopsidedness, or the corrected state of the mistake.
Jung could be able to produce a correct theory of dreams if he tried to answer the following questions: (a) What is the content of lopsidedness in general but clear terms? (b) How does the conscious attitude become lopsided and why it cannot correct its lopsidedness itself? (c) What makes the unconscious fit to compensate the lopsidedness of the conscious attitude? (d) In what measure the unconscious succeeds or fails in doing the compensation work, and why? (e) Most importantly, how does the unconscious do the job of compensation, or the correction of the harmful mistake? It is evident that in the absence of especially the answer to the last question, it is not possible to discover all the thoughts expressed by a dream.
As I explained elsewhere, a complete dream contains three types of thought: (a) the presentation of the lopsidedeness, or the mistake, which is treated by the dream; (b) the explanation of the cause of the mistake, or failure, which is often in the form of the external attribution of the failure; and (c) the correction of the mistake, or the termination of the failure. A complete dream begins either with thought (a) or (b) and ends with thought (c). Thoughts (b) and/or (c) may be missing in a dream or may be implicit in another part of the dream, but thought (a) is always present in explicit or implicit form because it is the reason why the dream is produced. In reality, this understanding of dreams is implied by Jung's compensation idea, because the fact that the unconscious can compensate the lopsidedness in the conscious attitude means that the unconscious is rational enough to do that, and the above three types of thought are the ones produced consciously and rationally when dealing with failures in the waking state.
Jung was not able to see these facts, because he could not free himself sufficiently from Freud's influence. Just as Freud interpreted everything in a dream as meaning wish fulfillment, Jung interpreted every dream as presenting the compensated state of the lopsided that it treated. In reality, a dream may present the lopsidedness instead of its compensated state, as exemplified below.
Jung's dream about his patient (p. 133): In his dream, Jung looks up at his female patient who is "sitting on a kind of balustrade," "on the highest tower" of a castle "at the top of a steep hill;" he bends his head back too far to see her properly and wakes up with a crick in the back of his neck.
Jung's interpretation based on the compensation hypothesis was this: "If in the dream I had to look up at the patient in this fashion, in reality I had probably been looking down on her." So, he assumed that the dream was telling him not to look down on her. This interpretation was based on the assumption that the dream scene represented what Jung had to do in real life, which means the solution of his problem, or the compensation of the lopsidedness in his conscious attitude. This interpretation contradicts the fact that Jung hurt himself in the dream by looking up at his patient and also by the fact that he considered his patient in real life "a highly intelligent woman." These contradictions can be eliminated by assuming that the dream scene represented the mistake that Jung was making in real life, or his problem, not its solution as he assumed. So, the correct message of the dream appears to be this: "You are making a mistake and hurting your interests by overestimating your patient." The implied advise was to stop overestimating her, which is the exact opposite of what Jung thought the dream was advising him. This interpretation is supported not only by the pain that Jung felt in the back of his neck at the end of the dream and his waking state evaluation of his patient as a highly intelligent woman but also by the fact that he was unable to realize progress in the therapy of his patient, evidently because he considered her a highly intelligent woman. This dream shows that the compensation hypothesis can cause a wrong interpretation even when the subject matter of a dream is approximately recognized, which is not always the case, and that therefore this hypothesis may also say nothing about the meaning of a dream. In such cases, Jung introduced obscure ideas in the interpretations, such as mandala, archetype, and collective unconscious, without explaining why these appear in the dream and what they precisely mean in relation to the dreamer's life. In fact, many of Jung's ideas are found "mystical." In opposition to this, Freud's interpretations are always clear and detailed but always wrong basically. But despite this fact, Freud's dream theory is more popular than Jung's, because it is found plausible due to the fact that it is produced by likening dreams to daydreams which mean wish fulfillment as everyone knows.
Jung's understanding of dreams needs to be corrected, or completed, also concerning the language of dreams. He criticized Freud's idea of dream symbolism saying that what Freud meant when he said "symbol" was "sign," and that a symbol was something more complex than a sign. Today the widely accepted view is that dream language is concrete-analogic, or concrete-metaphoric. In reality, most of Freud's dream symbols involved analogies, but many other writers abused the concept of dream symbolism and produced largely invalid dictionaries of dream symbols. Not only dream language but also dream cognition is concrete-analogic and therefore cannot use abstractions and logic. This is a consequence of the accepted view that dream thoughts are produced by the right brain which operates using concrete analogies instead of abstractions, speech, and logic. The verbal metaphors that are used in the waking state are also used in dreams in concrete pictorial form, because the source of both the waking state analogies, or metaphors, and dream analogies appear to be the right brain. Because of this, dictionaries of dream symbols can contain correct entries, but even the most common analogies can carry special meanings when used in dreams in relation to the dreamer's life experiences. Many otherwise correct dream interpretations by Jung and his followers are somewhat flawed because of they twisted the meanings of dream analogies in various ways. An example is below.
A man dreamed that as he came out of a meeting he put on somebody else's hat. Jung could say nothing about the relation of this dream to the dreamer's life experiences and claimed only that the hat represented the Mandela, which, according to him, is a concept present in every human mind. The analogic interpretation of this dream can be that the dreamer had easily accepted, or was in the habit of easily accepting, other people's ideas and views. This would be the presentation of a lopsidedness in his conscious attitude.
Jung was aware of the insufficiency of his theory and said: "There are still boundless opportunities for pioneer work in this field" (Collected Works, Vol. 16). Nevertheless, he and his followers produced many correct and nearly correct dream interpretations. Jung's readers can use his compensation theory better then he did by keeping in view the facts mentioned above and reading my books.
Jung's compensation theory can be seen as the solution of the problem of dream interpretation, and thereby of the problem of dream function, if the process by which compensation is realized and the analogic cognition and language of dreams are taken into consideration, both as explained above.
Cognitive-Behavioral Cybernetics of Symptoms, Dreams, Lateralization: Theory, Interpretation, Therapy
Theory Construction and Testing in Physics and Psychology
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5 of 6 people found the following review helpful:
5.0 out of 5 stars
Reflections, July 8, 2007
Jung's work is often difficult to read. This is an excellent introduction to his thinking, and a fine outline of his life. Man and his Symbols is also a good intro to Jungian thought.
However, over long, somewhat pompous comments are really not appropriate. Jungians would call this inflation.
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0 of 1 people found the following review helpful:
2.0 out of 5 stars
A hard slog, April 6, 2009
This is the first and probably last book I shall buy from Jung. I found it hard going and didn't inderstand it.
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by Carl Gustav Jung
by C. G. Jung
by C.G. Jung
by C.G. Jung
