Herculine Barbin. Being the recently discovered memoirs of a nineteenth-century hermaphrodite

wider culture. The narcissism seen in Jung expands to Freud and Jung, to other modern psychologies, to the young people of the late 1960s and 1970s "doing their own thing", to almost anyone involved in their own psychological analysis. The narcissistic process tends to be seen everywhere, in the same sense that hysteria had been seen as the typical mental disorder of the late nineteenth century, and schizophrenia that of the twentieth century. Slowly, one becomes suspicious of the narcissism that is being seen, whether it is really the narcissism of Jung, or the narcissism possessing the vision of the author who is attempting to observe Jung. Two points of merit. First, scattered about in the book are several insightful summary statements about the development of Jung's religious views. Second, the author's chapter on 'How to read Jung' is useful for those uninitiated into the editions and dating brambles created by the editors of Jung's Collected works, or for those unable to unravel it for themselves in the Bibliography volume of the Collected works. In the end, though, it is disappointing to realize that we had learned more about Kohut and Marthe Robert than we did about Jung. This is largely the fault of Professor Homans's methodology, which may be suitable for professors (and therefore students) at the University of Chicago, but is hardly adequate for readers seeking a clearer insight into the historical contexts of Jung and Jungian psychology. Had Professor Homans put as much work into understanding Jung as he has into understanding his imported perspectives, his contribution to Jung studies could have been more useful to those readers primarily interested in Jung and his place in history. James Donat Wellcome Institute