Applied Farm Management

Customer Reviews:

just another review.......2001-01-19

For all people who want to inform themselves about socialism and communism in very abstract way. Personally I prefer to treat an issue in a realistic way, and I think the oppinions and feelings of the situations that Orwell describes would better be understood if he had used human characters.

FINE

not too bad.......2001-01-19

I have had to read this book for the English class and I must say that it is not bad. For me it was not easy to understand and so I was tired to read it. But I think that it was a good choice to read this book in class because you can learn much about the Revolution in Russia but also a lot about tyranny.

A duty toward vegetariansm.......2000-03-31

I expected a more "animal rights" version of why we should all be vegetarians. In fact, this is a very balanced explanation of how we *used to* take better care of our farm animals == they were practically under the same roof as us; there was an unwritten contract between us and the animals, that if we took care of them, they would "take care of us." but now that "animal husbandry" has become "animal science" -- and animals are no longer under our roof, this "contract" is no longer a fair contract: there is benefit for only the human and not the animal.

Book Description

An autobiography put together from conversations, writings and lectures with Jung's cooperation, at the end of his life.

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Intensity-his mind was flooded with profound ideas.......2007-09-14

This book is sublime, a GEM. In his subjective view of the world -"with half closed eyes and somewhat closed ears, to see and hear the form and voice of being" he arrived at an inspiring insight about life: supreme meaning of being can consist only in the fact that is,not that it is not or is no longer; nature, the mystery of love, the psyche, life, human beings, a state of lively contemplation of images is divinity unfolded (the greatest of miracles)-being conscious of this can come to you not through emptiness, imagelessneess or wanting to be freed from nature or yourself.
Here's a passage of the book that reflects the quintessence of his wisdom:
No language is adequate for this paradox. Whatever one can say, no words reflect the whole; for only the whole is meaningful...love "bears all things" and "endures all things". These words say all there is to be said; nothing can be added to them. For we are in the deepest sense the victims and the instruments of cosmogonic "love"- a unified and undivided whole. Being a part man cannot grasp the whole. He is at its mercy. He may assent to it, or rebel against it; but he is always caught by it and enclosed within it. He is dependent upon it and is sustained by it. Love is his light and his darkness, whose end he cannot see. "Love ceases not"-whether he speaks with the "tongue of angels", or with scientific exactitude traces the life cell down to its uttermost source. Man can try to name love, showering upon it all the names at his command, and still he will involve himself in endless self-deceptions. If he possesses a grain of wisdom, he will lay down his arms and name the unknown by the more unknown- ignotum per ignotius-that is, by God. That is a confession of his subjection, his imperfection, and his dependence; but at the same time a testimony to his freedom to choose between truth and error.
If we understand and feel that here in this life we already have a link with the infinite, desires and attitudes change.

Reflections.......2007-07-08

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.

Read and Reread.......2007-05-18

This is a book that I read with intense interest, I walked around the house , this book in hand.

C.G. Jung is caught here , his childhood, his quirks. He remains a very fascinating man. This is the only book about C.G. Jung I've read.

I particularly liked the chapter 'Late Thoughts", though the book in whole is very curiosity inspiring.

Loved it.

The correct understanding of Jung's compensation theory.......2007-05-17

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

An incredible chronicle of an amazing inner journey!.......2007-02-24

I think Carl Jung was very ahead of his time and he was in sense an explorer like Columbus, except that his territory was the vast space of his own interior. My understanding of Jung is that he took his own explorations to the brink of psychosis in the service of understanding himself and the psyche. Whether you are a Jung fan or not, it has certainly been my experience that he has a lot of insight and wisdom to share with respect to the nature of the psyche.

This book is basically an autobiography and it is very dense reading. Jung was highly educated in a variety of fields and without some basic understanding of philosophy, major literary figures and mythology, it may be a difficult reading. However, if taken slowly, it is truly manageable and you will discover many gems.

I agree with some of the other excellent reviews that suggest that this volume presents Jung the legend more than being an objective account of his life. However, it offers a lot of insight into his thinking, major influences, etc. It is a fascinating story in itself.

I think this book is most useful and interesting to people who already know a lot about Jung. It is not the best introduction to Jung. If you want a good introduction, I would suggest Murray Stein's "Jung's Map of the Soul." Another concise introduction in Jung's own words is Aion. I would read one or both of these first before tackling this volume.

Memories, Dreams, Reflections By C. G. Jung

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Memories, Dreams, Reflections By C. G. Jung
Carl G. Jung
Manufacturer: Vintage Books
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Memories, Dreams, Reflections
Jung C. G
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Memories Dreams Reflections
Junger
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Memories, Dreams, Reflections

Manufacturer: Collins, The Fontana Library
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Hawaiian vagabond: Your dreams, memories and reflections

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Hawaiian vagabond: Your dreams, memories and reflections
Iris Pasquet
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This book is in the form of a diary with poetic reflections, information about Hawaii, illustrations, and blank pages for keeping personal reflections while traveling through Hawaii.

Creative living: Memories, reflections, and dreams

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Creative living: Memories, reflections, and dreams
Dorothy McLaughlin Henderson
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The Dream Journal (Reflections (Running))

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The Dream Journal (Reflections (Running))
Victoria Hyun
Manufacturer: Running Press Book Publishers
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Memories Dreams Reflections

Manufacturer: Fount
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