"The Wonderful Tar-Baby Story" is the most famous and probably the best-loved of the Tales of Uncle Remus, published in 1880.
Julia McAfee, M.A., A.T.R., Jungian Analyst (IRSJA)Jacksonville Beach, Florida
I inquire, I do not assert;
I do not here determine anything with final assurance;
I conjecture, try, compare, attempt, ask...Jung, Psychology of the Transference (1)
"The Wonderful Tar-Baby Story" is the most famous and probably the best-loved of the Tales of Uncle Remus, published in 1880. Variants of the Tar-Baby legend have been found in many other cultures: among North American Indians, Indian tribes of Brazil, among the Bushmen, the Hottentots, in tribes of the lower Congo, and in the "Jatakas" or Birth Stories of Buddha. (2) Joel Chandler Harris, author or, as he preferred, "compiler" of the Tales, was sometimes impatient with scientific and academic investigations of the legends. He wrote in this connection, "First let us have the folk-tales told as they were intended to be told, for the sake of amusement - as a part of the art of literary entertainment. Then, if the folklorists find in them anything of value to their pretensions let it be picked out and preserved with as little cackling as possible." (3) While Harris tried to separate himself from the complicated mazes of ethnic or philologic investigation and claimed that the great popular success of the legends was "just an accident....all I did was to write out and put in print the stories I had heard all my life," (4) he said he carefully investigated the genuineness of the tales and sifted out variants to keep the version which seemed to him most authentic. "The Remus legends," Harris writes, "were not written with an eye to their importance as folk-lore stories. I had no more conception of that then the men in the moon. The first one was written out almost by accident, and as a study in dialect. It was so popular that I at once began to ransack my memory for others. (5)
The stories were first published in the Atlanta Constitution in the late 1670's and during the next twenty-five years gathered into five separate volumes. The Tales have been translated into many languages, and as the famous American publisher Charles A. Dana predicted when they were first published, Uncle Remus stories have had a large and permanent sale. (6) Walt Disney popularized some of them in his feature-length cartoon Song of the South. Re-issues with somewhat simplified spelling came out in 1948 and 1955.
As Harris indicated, the stories are written in dialect, which makes difficult reading. Harris writes of this, 'It is a misfortune, perhaps, from an English point of view, that the stories in that volume are rendered in the American Negro dialect, but it was my desire to preserve the stories as far as I might be able, in the form in which I heard them, and to preserve also if possible, the quaint humor of the negro....but I think you will find the stories more important than humorous should you take the trouble to examine them. Not one of them is cooked, and not one nor any part of one is an invention of mine. They are all genuine folk-lore tales." (7) And later, "To be frank, I did not know much about folk-lore, and I didn't think that anybody else did. Imagine my surprise when I began to receive letters from learned philologists and folk-lore students from England to India, asking all sorts of questions and calling upon me to explain how certain stories told in the rice-fields of India and on the cotton fields of Georgia were identical, or similar, or at least akin. Then they wanted to know why this folk-lore had been handed down for centuries and perhaps for thousands of years....These letters came from royal institutes and literary societies, from scholars and travellers. What answer could I make to them? None - none whatever. All that I know - all that we Southerners know - about it, is that every old plantation mammy in the South is full of these stories. One thing is certain - the negroes did not get them from the whites: probably they are of remote African origin." (8)
It is not surprising that Jungians have neglected the folk-lore of the American South. Jung was a classical scholar and somewhat contemptuous of America. Even present-day American Jungians seem to prefer established Greek, Roman, or German myths. Yet the Southern mystique has rich facets. The South is a region of paradox - of violence, irrationality, raw ugly passions, "red-necks" familiar to TV, but also a region of beauty, gentleness, relatedness. In the mystique different elements keep their identities but combine - stories from blacks with their suffering, their laughter, their pride and scorn; or of the fiercely independent, secretive Appalachian people, their speech still echoing Elizabethan English. Mingled with these are myths about the dispossessed Indians, survivors of the dishonorable and tragic death march west; and added in are more recent of the Confederacy. of Lee. Arthurian legends of the "Lost Cause" of heroes, of sacrifice and dying.
In the South also is a continuing tradition of oral story-telling, old men sitting in the sun in the courthouse square, or by a fire in a backwoods cabin, telling tales that now sometimes are sung by Nashville country music stars or again may appear in a Nobel Prize-winning novel. The Southern mystique has nourished the imaginations of some of America's best writers, writers like Faulkner, Thomas Wolfe, Tennessee Williams, Flannery O'Connor, Walker Percy.
In a recent New Yorker, Pulitzer Prize-winning novelist and poet Robert Penn Warren reminisces about his Southern childhood. He writes:
There are two kinds of memory. One is narrative, the unspooling in the head of what has happened, like a movie film with no voices. The other is symbolic....When I think of my maternal grandfather, I see an old man with white hair and a rather pointed beard, wearing blue-jean pants, with a black tie hanging loose from a collar open at the throat for in that memory it is an unchanging summer. He is sitting in a sturdy split-bottom chair, with its arms broadening to wide, rounded ends....my grandfather's chair is under a cedar tree, propped back against the trunk, and blue smoke from his cob pipe threads thinly upward into the darkness of the cedar.
I am a small boy sitting tailor-fashion on the unkempt-lawn, looking up at the old men, and then, beyond him, at the whitewashed board fence, and then at the woods coming down almost to the fence...I would be waiting for the old man to talk. Or even to sing, in his old cracked voice, one of the few songs that might rise from his silence, sung only for himself...a song, which like the others, seemed to be backward-looking. For, in spite of the obvious knowledge that I would grow up, I had the sweet-sad feeling that the world had already happened, that history had come to an end...Certainly that sense of changelessness hung over the run-down farm end farmhouse and under the cedar tree...The daughters might say, too, "Papa is not practical, he is a visionary"...His own head was, in fact, full of poems, and under the cedar he would sometimes begin reciting to me. (9)
Warren describes almost exactly the mood and setting of the Uncle Remus tales - a little boy sitting in rapt attention waiting for an old man to speak. Joel Chandler Harris counsels readers of Uncle Remus to "imagine that the myth-stories of Uncle Remus are told night after night to a little boy by an old Negro who appears to be venerable enough to have lived during the period which he describes.'' (10)
The Wonderful Tar-Baby Story (11)
Uncle Remus first tells the little boy that "creeturs is got mos' ez much sense ez folks" but "sense don't stan' fer goodness," and the creeturs "dey dunno right fum wrong.. Dey see w'at dey want, an dey git it ef dey kin, by hook er by crook." And also he introduces the picaresque Trickster hero, that "weakest and most harmless animal," Brer Rabbit. Uncle Remus says, "Brer Fox bin doin' all dat he could far ter ketch Brer Rabbit, an Brer Rabbit bin doin' all he could far to keep 'im fum it." After a few more preliminaries Uncle Remus tells the story:
"Brer Fox went ter wuk an got 'im som tar, an mix it wid some turkentime, an fix up a contrapshun w'at he call a Tar-Baby, an he tuck dish yer Tar-Baby en he sot 'er in de big road, en den he lay off in de bushes fer to see what de news wuz gwine ter be. En he didn't hatter wait long, nudder, kaze bimeby here come Brer Rabbit pacin' down de roadlippity-clippity. Brer Fox, he ley low. Brer Rabbit come prancin' 'long twel he spy de Tar-Baby, en den he fotch up on his behime legs like he wuz 'stonished. De Tar-Baby, she sot dar, she did, en Brer Fox, he ley low.
'Mawnin!' sez Brer Rabbit, sezee - 'nice wedder dis mawnin,' sezee.
Brer Fox, he wink his eye slow, en ley low, en de Tar-Baby, she ain't sayin' nothin.'
'How you come on, den? Is you deaf?' sez Brer Rabbit, sezee. 'Kaze if you is, I kin holler louder,' sezee. Tar-Baby stay still, en Brer Fox, he ley low.
'You er stuck up, dat's w'at you is,' sez Brer Rabbit, sezee, ''en I'm gwine ter kyore you, dat's w'at I'm gwine ter do,' sezee.
Brer Fox, he sorter chuckle in his stummick, he did, but Tar-Baby ain't sayin' nothin'.
'I'm gwine ter larn you how ter talk ter 'spectubble folks ef hit's de las' ack,' sez Brer Rabbit, sezee. 'Ef you don't take off dat hat en tell me howdy, I'm gwine ter bus' you wide open,' sezee.
Tar-Baby stay still, en Brer Fox, he lay low. Brer Rabbit keep on axin' 'im, en de Tar-Baby, she keep on sayin' nothin', twel presently Brer Rabbit draw back wid his fis', he did, en blip he tuck 'er side er de head. Right dar's whar he broke his merlasses jug. His fis' stuck, en he can't pull loose. De tar hilt 'im. But Tar-Baby, she stay still, en Brer Fox, he lay low.
'Ef you don't lemme loose, I'll knock you agin,' sez Brer Rabbit, sezee, en wid det he fotch 'er a wipe wid de udder han' en det stuck. Tar-Baby, she ain't sayin' nothin', en Brer Fox, he lay low.
'Tu'n me loose, fo' I kick de netchul stuffin' out'n you,' sez Brer Rabbit, sezee, but de Tar-Baby, she ain't sayin' nothin'. She des hilt on, en den Brer Rabbit lose de use er his feet in de same way. Brer Fox, he lay low. Den Brer Rabbit squall out dat ef de Tar-Baby don't tu'n 'im loose he butt 'er cranksided. En den he butter, en his head got stuck.
Den Brer Fox, he sauntered fort', lookin' des ez innercent ez one er yo' mammy's mockin' birds. 'Howdy, Brer Rabbit,' sez Brer Fox, sezee. 'You look sorter stuck up dis mawnin',' sezee, en den he rolled on de groun' en laughed en laughed twel he couldn't laugh no mo'.
Here Uncle Remus paused, and drew a two-pound yam out of the ashes.
'Did the Fox eat the Rabbit?' asked the little boy to whom the story had been told.
'Dat's all de fur de tale goes,' replied the old man."
The Transference
Jung had much to say over the years about the phenomenon of transference. He began with rather classical Freudian interpretations, describing transference as a special type of projection in which the therapist is invested with parental imagoes, (12) and he also spoke of libido cathexes fixated on the therapist, which needed to be given back to the patient. (13)
After his break with Freud, however, as Jung more fully developed his own theories, he seemed in a see-saw relation to Vienna, defining and differentiating himself to some extent by increasingly devaluing Freud's two central concepts, sexuality and transference. In the Tavistock Lectures Jung seems piqued that the audience preferred a discussion of transference to his further alchemical amplifications of a dream.
In his writings Jung used several analogies as "an Ariadne thread" to describe transference/countertransference. The most developed analogue was to the alchemical union, (14) but Jung also speaks of "a contagion of illness'' (15) and of the "wounded healer." (16)
"Transference is something which is just there,'' (17) Jung says, and also recognizes that analysts may respond in false, defensive and inappropriate ways.
Jung sometimes, however, seems to hold an idealized or exalted view of the profession, or "vocation," of analyst. Analysts "ought really to be philosophers or philosophic doctors," Jung writes. "We could call it religion in statu nascendi," (18) and further, there is "no line of division between philosophy and religion." (19)
Again more idealized then actual is Jung's statement that "the patient confronts the doctor on equal terms;" (20) equally unlikely is the proposition that "the patient must have the right to freest criticism." (21)
Although, beginning with Freud, a good deal has been written about transference, until recently little attention was paid to countertransference. Racker's studies (1968) were probably the first comprehensive treatment of the subject. Since then, the problem has been given more attention. But, as Racker says, not only is there usually no discussion of countertransference in abstract theoretical terms, but in case histories countertransference is often not mentioned, still less treated with profundity. (22)
Jung states that projections always provoke counterprojections, in the same way that a transference is answered by a countertransference, (23) but he does not take the further logical step of vice-versa. Racker amplifies Jung: "The transference is always present and always reveals its presence. Likewise the countertransference is always present and always reveals its presence, although, in the case of countertransference, its manifestations are sometimes hard to perceive and interpret." (24) Brer Fox may chuckle in his stummick but he lay low.
Again Jung idealizes the analyst: "A therapist with a neurosis is a contradiction in terms," (25) but Racker amends this: "Neither patient nor analyst is free of neurosis. Part of the [analyst's] libido remains fixated in fantasy," (26) and further, "The analyst finds himself in his unconscious confronted anew with his early crimes. It is often these childhood conflicts of the analyst, with their aggression, that led him into this profession." (27)
In the history of psychoanalysis there is no indication that analysts as a group are more than average free of neurosis. In fact, the contrary is true. The profession grew by a process akin to "cloning": patients became analysts, often in as exact copy of their model as possible. In the Freud-Jung Letters, discussing qualifications for membership in psychoanalytic societies, Freud writes that the only restriction is "the tacit rule that 'active' patients are not to be admitted." (28) Also interesting are the dramatic, not to say neurotic countertransference" reactions recorded (although not by that name), such as Freud's fainting spell when faced with Jung's defection (29) or Jung's account of his "Spielrein affair" where he retaliated against his patient "in a manner that cannot be justified morally," to use his own words, by appealing to the patient's mother to protect him from her daughter's sexual wiles. (30)
There is general agreement that transference/countertransference originates in the unconscious. Jung makes reference to this - he speaks of the analyst and patient "being fastened together by mutual unconsciousness," (31) and indicates that it is possible for a therapist to introject part of the patient as imago, (32) somewhat foreshadowing Fordham's "syntonic countertransference."
Of course," Jung writes, "everybody is free to use the term in his own way." (33)
Later writers have come to use the hyphenated "transference/countertransference", which Lambert notes is "becoming generally agreed...[to be] a meaningful mode of expression." (34) Fordham states, "Transference and countertransference are essentially part and parcel of each other...both originate in the unconscious." (35)
The Analogy
Analogies should be treated lightly, played with - as Jung says, conjecture, try, compare, ask. What about the Tar-Baby? One way would be to look up amplifications for fox, rabbit, tar or pitch. The fact that tar is black suggests a shadow; the Tar-Baby is a "she," so possibly an anima.
Another approach is to consider the Tar-Baby in an object relations frame, like Winnicott's "transitional object" which the patient "creates, but is waiting there to be created and to become a cathected object." (36) "The analyst feels like interpreting" Winnicott says. "but this can spoil the process." (37) Brer Fox, he lay low; he does not interpret, amplify, relate, reassure. He may wink one eye slow, or chuckle in his stummick but he lay low. Winnicott's patient "uses the analyst as an object" and "destroys the object, then object survives destruction by subject." (38) Because of the survival of the object, the subject may now start to live in a world of objects instead of fantasy and projection, and also experience his aggressive impulses." (39) "If," Winnicott writes, "the two trends - object-seeking and destruction, the libidinal and aggressive compulsion - can be joined up, this represents a tendency toward self-cure." (40) But an object relations analogy is not neat: if a Winnicott paradigm is used, "The Tar-Baby" must be viewed as a "Cautionary Tale," since to Winnicott the indispensable factor in therapy is that the object survives but does not retaliate. The analyst must not gloat in undisguised glee, or roll on the ground and laugh, even though he may have this inclination. For, as Lambert says, "The very analytic set-up induces...not only responsible attitudes but also regressive ones." (41)
Did The Fox Eat the Rabbit?
Since there is general agreement that transference/countertransference originates in the unconscious, suppose we look at the Tar-Baby story in relation to the analyst's and analysand's unconscious, with Brer Fox and Brer Rabbit as analogues in the unconscious relationship of the analytic encounter, and with special reference to the moment when Brer Rabbit is completely caught, and then, at an unconscious level, what happens. Does the Fox eat the Rabbit?
Uncle Remus prefaces the tale by reminding us that "de creeturs, is got mos' ez much sense ez folks" but that "sense don't stan fer goodness;" that "dey dunno right fum wrong. Dey see w'at dey want, an dey git it ef dey kin, by hook er by crook." Also, "Brer Fox bin doin' all he could fer to ketch Brer Rabbit, an Brer Rabbit bin doin' all he could fer to keep 'im fum it."
But Brer Fox does catch Brer Rabbit - the transference usually develops. Or rather, predictably "wid out waitin' fer enny invite" Brer Rabbit stuck himself to the Tar-Baby. Jung speaks of the "half-amusing, half-painful even tragic problems of transference" (42) and defines it as "an awkward hanging-on, an adhesive sort of friendship." (43) Brer Rabbit is all stuck fast, hooked by his projections. "This bond," Jung says, "is of such intensity that we could almost speak of a 'combination.'" (44) Brer Fox puts out the hook and then lays off in de bushes to see whet the news was gwine ter be, before he saunters fort' to make his interpretation.
Racker points out that countertransference reactions are governed by the laws of the general and individual unconscious, and among these the law of talion is especially important. (45) At an unconscious level, at least, "sense don't stan fer goodness" and "de creeturs, dey don't know right fum wrong" because infantile and child parts of both analyst and patient are involved. In terms of the psyche, these primitive feelings that are aroused by aggression or cooperation, love or hate, may be denied or repressed but they are really there. "The transference", Racker writes, "in so far as it is determined by the infantile situations and archaic objects of the patient, provokes in the unconscious of the analyst infantile situations and an intensified vibration of archaic objects of his own." (46)
According to Racker the countertransference has a two-fold role: as object and as interpreter. (47) Jung says that to resolve the transference the analyst must interpret to compensate for the patient's faulty attitude to reality. (48) After Brer Rabbit is stuck fast, Brer Fox offers an interpretation, as compensation for Brer Rabbit's faulty attitude toward reality: "Who ax you fer ter come an strike up a 'quaintance wid dish yer Tar-Baby? En who stuck you up dar whar you ez?" asks Brer Fox rhetorically, and then gives the interpretation: "Nobody in de roun' worl'. You des tuk an jam yo'se'f on dat Tar Baby wid out waitin' fer enny invite," sez Brer Fox, sezee.
The patient in the transference comes to emotional surrender and admission of dependency. He feels helpless. "We understand that the analyst enjoys, in the patient's surrender, a 'manic triumph,'" says Racker. "The danger the patient fears is that he will become a helpless victim of the object's (the analyst's) sadism - of that same sadism the analyst senses in his 'manic' satisfaction." (49) The patient, in his unconscious, is threatened by catastrophe, these catastrophes which are related to becoming aware of his own instincts. He may have also the basic primitive fear of annihilation. In so far as the law of talion unconsciously influences the analyst, there is danger of a vicious circle of reactions. "If the analyst..., threatened by his own superego or by his own archaic objects which have found 'agent provocateur' in the patient, acts under the influence of these objects and of his paranoid and depressive anxieties, the patient again finds himself confronting a reality like that of his real or fantasied childhood experiences and like that of his inner world, and so the vicious circle continues and may even be reinforced." (50) Brer Rabbit, in Brer Fox's power, recognizes and fears that most primitive reaction, the talion response.
Racker distinguishes between "complementary" countertransference and "concordant" countertransference. It is in "concordant" countertransference that creative therapeutic work is done. In this the analyst identifies his ego with the patient's ego, excluding internal objects. The analyst's predisposition to understand and help the patient creates empathy and sympathy.
Either alternating with this concordant countertransference, or simultaneously, is another inner experience of the analyst, which Racker terms "complementary" countertransference. Here the patient treats the analyst as a projected internal object and therefore, in a complementary way, the analyst feels treated as such and experiences emotions reactive to these projections. Jung gives examples of this from his own experience. (51) Emotions of aggression, anxiety, guilt, love, and manic excitement may disturb the analyst. Oedipal feelings may be activated. Jung pointed out that incest fantasies are "positively dragged into the light of day by the analytic method." (52)
What Happens to Brer Rabbit?
In the sequel tale, "The Brier-Patch," Brer Fox, after vacillating, finally turns Brer Rabbit loose, although he neither wants to nor intends to. Guggenbühl has pointed out the dangers, in analysis, of the power shadow being constellated. (53) Also the desire to cure (which likewise has deep roots in the unconscious) and the desire to bind the patient, which Racker feels corresponds to the desire of parents not to "let go" (54) of their children, sometimes prolong the dependency phase of analysis. Ending analysis with a satisfactory resolution of the transference is recognized as one of the most difficult phases of treatment. "Analysis interminable" is a Freudian phrase but sometimes a Jungian actuality. Countertransference oedipal feelings reemerge, where the analyst, at an unconscious level, may be threatened by abandonment, maternal separation, or male rivalry.
The analytic relationship is asymmetrical, not equal, and therefore more consciousness is required of the analyst, a containment of the talion response, a predominance of concordant over complementary countertransference. Countertransference originates in the unconscious and is always present, and so the analyst continually is in danger of unconscious destructive reactions, expressed either in subtle or more open ways, responses which sabotage therapy. The Berlin group, researching countertransference, concluded that analysts have more blind Soots then they are generally aware of. (55)
Here some analysts fail; perhaps all analysts fail in this respect some of the time. The remarkable thing is how few analysts fail in this way. "The majority survive the professional aggravation of their personal conflict," Alan Wheelis writes. "They hang on, they persist, and eventually many of them prevail. They come to know with their hearts what they have always known with their heads - that the love and hate are not for them, that transference is a reality. Living out their years in a climate of hatred and dependence and torment, they nevertheless maintain that the life of man has meaning, can be understood, and that his suffering is in part remedial...to some extent they lessen the man-made misery of man. Hatred they endure, and do not turn away. Love comes their way, and they are not seduced. They are the listeners, but they listen with unwavering intent, and their silence is not cold." (56)
With this contemporary quotation we come back to Jung's idealization of the vocation of analyst. Hopefully most analysts, in their professional capacity at least, justify this evaluation. The lysis of our tale suggests that perhaps they do - for what happened to Brer Rabbit? At the end of the story he is back in his own briar-patch where he was "bred and bawn," combing the tar out of his fur. "Way up de hill Brer Fox see Brer Rabbit settin' cross-legged on a chinkapin log koaming de pitch out'n his hair wid a chip...en wid dat he skip out des es lively es a cricket in de embers.
Copyright 1995 Julia McAfee. All rights reserved.
Notes
1. C.G. Jung, The Collected Works trans. R. F. C. Hull (Princeton: Princeton University Press, 1960) Vol. 16, Preface, "Psychology of the Transference" All other Collected Works referred to only by vol. and page.
2. Julia Collier Harris, The Life and Letters of Joel Chandler Harris (Boston: Houghton Mifflin, 1918) p.161.
3. ibid, p. 153.
4. ibid, p. 145.
5. ibid, p. 155.
6. ibid, p. 153.
7. ibid, p. 157.
8. ibid, p. 152.
9. Robert Penn Warren, "Jefferson Davis Gets His Citizenship Back" New Yorker Magazine, February 25, 1980, p. 44.
10. Joel Chandler Harris, The Complete Tales of Uncle Remus (Boston: Houghton Mifflin, 1955) p. xxxi.
11. Joel Chandler Harris, Favorite Tales of Uncle Remus (Boston: Houghton Mifflin, 1955) p. 47ff and Complete Tales, p. 195. Slightly differing versions.
12.C.G. Jung, CW9i p. 60. Jung makes other references to this in other places in his work.
13. Jung CW4 p. 200.
14. Jung CW16 "Psychology of the Transference".
15 & 16. Jung CW16 p. 176, p. 72 Two places of references for the concepts which Jung refers to at other times.
17. C. G. Jung, Analytical Psychology Its Theory and Practice (N.Y.: Random House, 1968).
Vintage Books ed. 1970 p. 154.
18. Jung CW16 p. 79.
19. ibid.
20. Jung CW16 p. 137.
21. Jung CW16 p. 138.
22. Heinrich Racker, Transference and Counter-Transference (N.Y.: International Universities Press, Inc. 1968) p. 107.
23. Jung CW8 p. 273.
24. Racker p. 106.
25. Jung CW16 p. 78.
26. Racker p. 106.
27. Racker p. 145.
28. Freud-Jung Letters ed. W. McGuire (London: Hogarth Press, 1974) abridged ed. Alan McGlashan Picador 1979 p. 203 (148J).
29. ibid p. 282ff. Also Ernest Jones Sigmund Freud Vol. 1 (London: Hogarth Press 1956) p. 348. Jung also describes the incident in Memories.
30. Freud-Jung Letters p. 155 (148J).
31. Jung CW16 p. 176.
32. Jung CW7 p. 90.
33. Jung Analytical Psychology p. 153.
34. Kenneth Lambert, "Transference and Counter-Transference, Talion Law and Gratitude" Techniques in Analytical Psychology Vol.2 (London: Heinemann, 1974) p. 306. 35. Michael Fordham, Symposia, 1960 p. 1, Medical Section, British Psychological Society, quoted in Lambert.
36. D.W. Winnicott, Playing and Reality (London: Tavistock Publ. 1971) Penguin Bk Pelican Bks. 1974 p. 105.
37. ibid, p. 108.
38. ibid, p. 105.
39. Winnicott, "Clinical Varieties of Transference" From Paediatrics To Psycho-Analysis (London: Hogarth Press, 1975) p. 298ff
40. Winnicott The Anti-Social Tendency" From Paediatrics p. 311.
41. Lambert p. 306.
42. Jung Analytical Psychology p. 151.
43. ibid p. 152.
44. Jung CW 16 p. 171.
45. Racker p. 137.
46. ibid.
47. ibid. p. 152.
48. Jung CW16 p. 136.
49. Racker p. 158.
50. ibid.
51. Jung CW7 p. 90.
52. Jung CW 16 p. 62.
53. Adolph Guggenbühl-Craig, Power in the Helping Professions (N.Y. Spring Publications 1971).
54. Racker p. 108.
55. H. Dieckmann, "Transference and Counter-Transference, Results of a Berlin Group" Journal of Analytical Psychology Vol. 21, 1 Jan. 1976 p. 25ff.
56. Alan Wheelis, The Ouest for Identity (N.Y.: W.W. Norton, 1958) p. 246.
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