This study is a critical analysis of Carl Gustav Jung's interpretation of the book of Job. It presents first the methodological approach adopted in Jung's reading of the book of Job and the epistemology at the basis of his enterprise. It then explores the biographical context of Jung's writings on the book of Job followed by the reconstruction of Jung's interpretation of it with reference not only to Antwort auf Hiob ( Answer to Job) published in 1952, but also to other writings. A series of critiques addressed to Jung's reading of the book of Job are analyzed and followed by a careful study of key concepts of Jung's psychology necessary to properly situate his understanding of the book of Job. The latter is the bulk of this study and emphasizes the relevance of the notion of the self and of the individuation process. All this provides the background for an exploration of the positive aspect of the unconscious. Doing so is necessary to put in a new light the experience of Job, and thus the suffering of the righteous or the innocent. The conclusion widens the issue concerning the reality of evil and suffering in its relation to the divine according to Jung, and it suggests some possible research topics for further examination.

In modern times German authors have made ample use of the Job-theme. The study examines the transformations that the story of Job has undergone in German narrative and dramatic works from Leopold von Sacher-Masoch's Der neue Hiob (1878) to Fritz Zorn's Mars (1977). The most striking feature of these works lies in their diverse characterization of the Job-figure. As a mythical figure he remains synonymous with the sufferer, but he may be characterized as patient or impatient, humble or arrogant, innocent or guilty, rich or poor, courageous or cowardly; he may be a Jew or a Christian, a Nazi or an anti-Nazi, a believer or an agnostic. The authors have retained most of the characters included in the Old Testament story. The Job-figure usually has a wife (who doubts and despises God), a number of children (who die in an impending disaster), and several friends (who accuse him of wrong-doing). Concerning the plot, most writers have excluded any prologue in heaven. The suffering of the Job-figure (usually brought on by the loss of loved ones, by physical pain and by mental agony) is always central to the story. More often than not, however, the modern Job-figure exhibits a form of impatience and impiety once misfortune has struck. A theophany (literal confrontation with God) does not occur, but a divine agent may be provided in the form of a dream or a vision, or indirectly by nature. An epilogue (the restoration of Job's health, possessions and children) is usually omitted, but some authors imply a renewal of Job, so as to suggest a purpose for and a hope after his arduous trials. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

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