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The danger of abusing the discovery of the truth value of imagination for retrogressive tendencies is exemplified by the work of Carl Jung. More empathically than Freud, he has insisted on the cognitive force of imagination. According to Jung, phantasy is __ndistinguishably_ united with all other mental functions, it appears __ow as primeval, now as the ultimate and most audacious synthesis of all capabilities._ Phantasy is above all the __reative activity out of which flow the answers to all answerable questions_; it is __he mother of all possibilities, in which all mental opposites as well as the conflict between internal and external world are united._ Phantasy has always built the bridge between the irreconcilable demands of object and subject, extroversion and introversion. The simultaneously retrospective and expectant character of imagination is thus clearly stated: it looks not only back to an aboriginal golden past, but also forward to still unrealized but realizable possibilities.
Herbert Marcuse
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The danger of abusing the discovery of the truth value of imagination for retrogressive tendencies is exemplified by the work of Carl Jung. More empathically than Freud, he has insisted on the cognitive force of imagination. According to Jung, phantasy is __ndistinguishably_ united with all other mental functions, it appears __ow as primeval, now as the ultimate and most audacious synthesis of all capabilities._ Phantasy is above all the __reative activity out of which flow the answers to all answerable questions_; it is __he mother of all possibilities, in which all mental opposites as well as the conflict between internal and external world are united._ Phantasy has always built the bridge between the irreconcilable demands of object and subject, extroversion and introversion. The simultaneously retrospective and expectant character of imagination is thus clearly stated: it looks not only back to an aboriginal golden past, but also forward to still unrealized but realizable possibilities.

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Our possibilities of happiness are already restricted by our constitution. Unhappiness is much less difficult to experience. We are threatened with suffering from three directions: from our own body, which is doomed to decay and dissolution and which cannot even do without pain and anxiety as warning signals; from the external world, which may rage against us with overwhelming and merciless forces of destruction; and finally from our relations to other men. The suffering which comes from this last source is perhaps more painful to us than any other.