The Art of C. G. Jung

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This can be seen in our desires for creativity, intellectual stimulation, and spiritual experiences, among others.

Melanie Klein: Melanie Klein's idea of unconscious phantasy is closely related to Jung's archetype, as both are composed of image and affect and are a priori patternings of psyche whose contents are built from experience. [5] Introverts are oriented towards the inner world; they tend to be quiet and reserved, deriving energy from reflection, inner feelings, ideas, and experiences. The self designates the whole range of psychic phenomena in people. It expresses the unity of the personality as a whole. [35] According to Jung, this archetype manifests during middle age - the stage when all systems of the personality had developed and the individual is already concerned with his wholeness and self-fulfilment. [33] Because Jung's viewpoint was essentially subjectivist, he displayed a somewhat Neo-Kantian perspective of a skepticism for knowing things in themselves and a preference of inner experience over empirical data. This skepticism opened Jung up to the charge of countering materialism with another kind of reductionism, one that reduces everything to subjective psychological explanation and woolly quasi-mystical assertions. [79] Thinking’ individuals make decisions based on logic and objective considerations, while ‘Feeling’ individuals make decisions based on subjective and personal values.Shamdasani, Sonu; Sonu, Shamdasani (2003). Jung and the Making of Modern Psychology: The Dream of a Science. Cambridge: Cambridge University Press. p.309. ISBN 0-521-53909-9. In practical terms, the process of individuation might involve self-reflection, dream analysis, exploration of personal symbols and themes, and conscious engagement with the unconscious parts of the self. It is often a transformative journey that can involve significant psychological changes and growth. Word association: In word association exercises, a Jungian therapist will say specific words and record how long it takes the patient to respond with the first thing that comes to mind. The therapist might run through the list a second or third time, noting changes in responses and response times. Changes in responses between the tests, or anomalies in the time it takes for the patient to respond, are believed to be instructive in indicating areas about which the patient feels distress. Another criticism of archetypes is that seeing myths as universals tends to abstract them from the history of their actual creation, and their cultural context. [75] Some modern critics state that archetypes reduce cultural expressions to generic decontextualized concepts, stripped bare of their unique cultural context, reducing a complex reality into something "simple and easy to grasp". [75] Other critics respond that archetypes do nothing more than to solidify the cultural prejudices of the myths interpreter – namely modern Westerners. Modern scholarship with its emphasis on power and politics have seen archetypes as a colonial device to level the specifics of individual cultures and their stories in the service of grand abstraction. [76] This is demonstrated in the conceptualization of the "Other", which can only be represented by limited ego fiction despite its "fundamental unfathomability". [77]

Wilber, Ken (2014). The Atman Project: A Transpersonal View of Human Development. Quest Books. ISBN 978-0-8356-3092-4. The confusion about the essential quality of archetypes can partly be attributed to Jung's own evolving ideas about them in his writings and his interchangeable use of the term "archetype" and "primordial image." Jung was also intent on retaining the raw and vital quality of archetypes as spontaneous outpourings of the unconscious and not to give their specific individual and cultural expressions a dry, rigorous, intellectually formulated meaning. Programmed behaviour is taking place in the psychological relationship between mother and newborn. The baby's helplessness, its immense repertoire of sign stimuli and approach behaviour, triggers a maternal response. And the smell, sound and shape of mother, for instance, will trigger a feeding response. [5] Biology [ edit ] The Red Book has been described as Jung’s most important work, although he fretted that publication would bring him ridicule. At its core, it marked his move away from science to the realms of myth, magic and the soul. That was certainly Jung’s belief and in his book “The Undiscovered Self” he argued that many of the problems of modern life are caused by “man’s progressive alienation from his instinctual foundation.” One aspect of this is his views on the significance of the anima and the animus.

Runco, Mark A.; Pritzker, Mark A.; Pritzker, Steven R. (1999). Encyclopedia of Creativity, Volume 2 I-Z. San Diego: Academic Press. p.539. ISBN 0-12-227077-0.

Shadow elements often manifest when we project disliked traits onto others, serving as mirrors to our disowned aspects. Engaging with our Shadow can be challenging, but it’s crucial for a balanced personality. Shelburne, Walter A. (1988). Mythos and Logos in the Thought of Carl Jung: The Theory of the Collective Unconscious in Scientific Perspective. New York: SUNY Press. p.62. ISBN 978-0-88706-695-5. Many archetypes have been used in treatment of psychological illnesses. Jung's first research was done with people with schizophrenia. [ citation needed] Pedagogy [ edit ] Hillman, James (1992). Re-visioning psychology. HarperPerennial. ISBN 0-06-090563-8. OCLC 999588737.Post-Jungian criticism seeks to contextualize, expand and modify Jung's original discourse on archetypes. Michael Fordham is critical of tendencies to relate imagery produced by patients to historical parallels only (e.g. from alchemy, mythology or folklore). A patient who produces archetypal material with striking alchemical parallels runs the risk of becoming more divorced than before from his setting in contemporary life. [5] See also [ edit ] The anima archetype appears in men and is his primordial image of woman. It represents the man's sexual expectation of women [40] but also is a symbol of a man's feminine possibilities, [41] his contrasexual tendencies. The animus archetype is the analogous image of the masculine qualities that exist within women. [42] In addition, it can also refer to the conscious sense of masculine qualities among males. [43] In Jung's analogy, the color violet represents a distinct aspect of the psyche, rather than a combination of other colors or light wavelengths. [19] This color might represent the influence of psychological factors that are not easily explained or understood, such as synchronicities, dreams, and other phenomena that defy rational explanation. Jung suggested that these archetypal structures not only govern the behavior of living organisms, but also have an influence on the behavior of inorganic matter. [27] For instance, the hero archetype might inspire a person to bravely confront a dangerous situation, while the wise elder archetype might guide a person to make wise and compassionate decisions. Similarly, the influence of archetypes might be seen in the natural world, such as the way that rivers and mountains seem to embody certain qualities or energies.