though, according to his own stipulation, only partially; otherwise either no variations for development or the development as such would be possible. Assuming that an individual’s right from his birth is assigned such a modest role in the general order of collective values and influences, where is the room for his personal development? But this would be somewhat contrary to the logic of nature, which, metaphorically speaking, either “waits for” and sometimes “thirsts for” or even “demands” personal development as the key link in the chain of mankind’s general evolution, and without which our life on planet Earth would lose its meaning. Following this logic, nature should have provided enough opportunity for human development, growth and personal evolution. But here the individual space is narrowed to its maximum with the contents, introduced by someone from the previous life, i.e. the contents of other people ‘s past experience. So we are dealing with a conflict: on the one hand passing on former generation’s experience is important in that it saves strength, time and in some cases even descendants’ lives. Not to mention the role of generation’s continuity in passing on cultural values, culture being indispensable for personal development. On the other hand it reduces an individual space that serves as a foundation for building a personality.
After finally examining the psychic structure at Jungian school we still failed to find either the room where individuality should be stored or the material which the latter is “built” of. We couldn’t answer the question as to the “location” of the Jungian unconscious and the form in which the individual’s personal qualities are recorded, the latter being neither hereditary manifestations or
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