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Twenty authors from all over the world have contributed to this important volume. The editor, Ann Casement, has chosen to structure the book in five sections: academic, clinical, history, philosophy and science framed by a foreword by Hayao Kawai, an introduction by Casement and an epilogue by Roberto Gambini.
The double meaning of the word ‘own’ in the title indicates in a subtle way that the issue is no longer the old one—the sometimes intense fighting in the past between various Jungian factions about who is in possession of the ‘real’ Jung—but rather, as the editor states, ‘a celebration of the diversity and interdisciplinary thinking that is a feature of the international Jungian community’ (p. 1).
In the academic section, Toshio Kawai describes the development of analytical psychology in Japan during the last 40 years, and accentuates the fact that Jungian psychology is widely accepted in Japanese society and by their academics. Denise Ramos, likewise, gives an account of the ease and speed of the growth of analytical psychology in manifold fields of the academic world in Brazil since the fifties. David Tacey from Australia considers the overall challenge of teaching Jung's ideas of the numinous in the secular academy. He concludes that Jung's work should not be turned into a fixed ideology, but that his ideas of the numinous should be playfully deconstructed for the new era. Roderick Main, Essex, explains that although Jung's critique of modernity has much in common with a number of prominent sociologists, rapprochement has yet to take hold between the two fields, mainly due to Jung's concepts of synchronicity and the autonomous psyche. These ideas are widely divergent from the more traditional scientific approaches used mainly in academic sociology.
The clinical section is opened by James Astor with a tribute to Michael Fordham whose independent thinking and theorizing beyond the founder led to contributions on infancy, transference and a model of the Self a