Our inquiry began by locating and analysing the role of opposites in the whole self according to Nietzsche and Jung (Chapters 2-6). First, I analysed the change and development in Nietzsche’s thought about the validity of opposites and concluded that Nietzsche rejects metaphysical and aesthetic opposites in favour of psychological opposites. This is because psychological opposites fulfil the criteria of ‘valuable’ opposites for Nietzsche: they are life affirming and capable of experience. Second, I argued that the Übermensch is a whole self that seeks to configure psychological opposites into a creative union. I then examined the compensatory role of opposites in the Jungian model of the psyche. I concluded the analysis of the Jungian model by arguing that the Self is, like Nietzsche’s Übermensch, a whole self that seeks a union of opposites.