Dissertationen zum Thema „Archetype (psychology)“

This research aims to examine Chinese myths, legends and tales from the perspective of analytical psychology. Considering that analytical psychologists have paid little attention to Chinese myths and that previous studies on Chinese myths from the standpoint of analytical psychology are lacking, this thesis investigates the universal archetype and its cultural carrier, or archetypal image, in Chinese mythical texts. First, this study examines both Jung’s engagement with Chinese culture, in order to see the function and significance of Chinese thought in analytical psychology, and the reception of Jungian thought in China, in order to demonstrate the lack of research on Chinese myths from the perspective of the theory of analytical psychology. Second, the study defines the concepts of archetype and archetypal image, and adopts the method of myth analysis from Jung and his followers to interpret Chinese motifs and symbols. Third, interpretations from the perspective of analytical psychology are applied to three motifs in Chinese culture: creation myths, flood myths and erotic anima figures. These provide materials for exploring similarities and differences in the mechanism and development of the human psyche between East and West. Fourth, this research concentrates on discussing two important Chinese symbols – Long (dragon) and Qi lin (unicorn) and their counterparts in western culture – by analysing these symbols at both the archetypal and cultural levels. The final part of this study explores the possible therapeutic value of Chinese myths in helping analysts to comprehend the human psyche and analysands to understand themselves in greater depth. This thesis fills a gap in the understanding of Chinese myth by means of Jungian psychology with the hope also of applying analytical psychology to Chinese culture more thoroughly and insightfully in both theoretical and practical contexts.

Archetypal psychology relativized the notion of ego and brought the notion of psyche as soul to the fore by highlighting Soul’s distinction from Spirit. Psychotherapy became a soul-making process, but Soul’s longing for union with Spirit and the ego’s longing for relationship with the Self was neglected. Using alchemical hermeneutics, this thesis investigates the bringing into consciousness of the repressed Spirit in depth psychology by reviewing literature in the broader field of psychotherapy and the personal experience of the writer that points to a love relationship between the opposites of Soul and Spirit, ego and Self. This thesis also puts forth a call for action within post-Jungian thinking toward an awareness of the dynamically poetic tension of opposites, and posits that the divine archetype of the Opposites is the primary animator of the production of the human mind, reintroducing Jung’s archetype of the transpersonal Self in a more relational manner.

Ritualized initiations are explored as having an important role in the breakdown of ego that is necessary for the growth and integration of components of the self once hidden in the shadows of the unconscious. In the modern world, the drive for linear growth and financial conquest has broken connection to archetypal, spiritual, and mythical guidance as well as to the numinous experiences that allow transformation. Through heuristic methodology, both depth psychological literature as well as broader media are considered to determine the importance of initiation for psychic growth and how a lost connection affects recent generations. This work shows that through the psychotherapeutic process, the therapist can provide the stage needed for a client in a transitional phase of life to safely break down and rebuild the ego structure necessary to move toward individuation.

Universities in South Africa are currently undergoing mergers. Intended for commercial gain, mergers rarely accommodate the psychological milieu of staff. Similarly, the majority of studies conducted with respect to university mergers adopt a quantitative approach. This study adopts a qualitative approach and locates the researcher within the epicentre of the research, using a case study, with the researcher as unit of analysis. The lack of merger studies that focus on the experiences of minority groups, including women, prompted me, as researcher, to adopt a feminist approach to conduct this study in the context of the Nelson Mandela Metropolitan University merger. A Jungian gendered view, which endorses the personal experiences of minority groups, explored the connection between organisational change and concomitant opportunities for psychic growth. The primary purpose of this study was to explore the presence of the Wild Woman archetype during a university merger. The data that made up this study were contained in my field notes, research journal and a wall montage. An analysis of the qualitative data and a comparison of Jung’s archetypal theory and Pinkola Estés’ theory of the Wild Woman archetype, enabled the researcher to find evidence of the presence of the Wild Woman archetype during the university merger. The secondary purpose of the study was to document the findings which could act as a spoor which other women could follow on their journey towards connecting with their own Wild Woman archetype. The limitations of this study, and recommendations for future research are also offered.

Bibliography: pages 388-416.
In On the Nature of the Psyche (1946), Jung proffers what is probably his most systematic and articulate formulation of the theory of archetypes. A pivotal role is ascribed to his clinical observations of the interrelationships between waking and nocturnal fantasy in the genesis of the theory. Fantasy-activity is conceptualised as constituting the medium par excellence through which archetypal activity is apprehended and experienced. In providing an empirical basis for archetypal theory, Jung cites his clinical observations of a decrease in the frequency of occurrence of dream material of an archetypal nature in association with the practice of the therapeutic method of Active Imagination. This method, which he characterised as a form of "visionary meditation", involves the experience of archetypal activity in the waking state. When employed with patients who exhibit an increased frequency and intensity of archetypal dream material, it functions as an avenue of discharge for, or expression of, the dream material, with the result that it decreases in frequency and intensity in sleep. On the other hand, Jung also asserted that the experience of archetypal material in the waking state could result in a general activation or "constellation" of the unconscious, with the result that the Individuation process is stimulated, facilitated or accelerated. This intensified unconscious activity is invariably manifested in an increased frequency of archetypal dream material. The present investigation subjects hypotheses derived from these two mutually exclusive sets of observations to experimental investigation using hypothetico-deductive and qualitative methodology. Thirteen experimental subjects were matched with a control group on age, sex, socio-economic and marital status. Both groups recorded their nocturnal dreams in standardised diaries for a period of 63 days, divided into the Pre-Experimental (21 days), Experimental (21 days) and Post-Experimental (21 days) phases. During the Experimental phase, extended sequences of waking fantasy were induced in the Experimental subjects for a total of six sessions. The archetypal content of the dreams of both groups was then measured and compared. There was a highly significant increase in archetypal content in the dreams of the Experimental group during the Experimental phase. No such changes were evident in the dreams of the Control group. The archetypal material in the waking fantasies and dreams of the Experimental group was then analyzed for structural and thematic continuities using the Jungian method of amplification, which yielded a complex matrix of anticipatory and retrospective connections. The results are discussed in relation to the support they provide for Jungian theory and their relevance to experimental research on the relationship between fantasy-activity in waking and sleeping states.

This thesis examines the use of two depth psychological techniques, somatic active imagination, known as authentic movement, and dream work in aiding a woman to embody elements of the Great Mother archetype within her psyche. These techniques act to unearth unconscious material, providing access to archetypal symbology. They help identify and explore the boundless archetypal content within, drawing it from the unconscious into consciousness for psychic integration. Dreams and authentic movement sessions are used to demonstrate how one might assist a woman in developing an embodied relationship with the Great Mother archetype and the archetypal Feminine as it exhibits within her psyche. The process is analyzed from a Jungian perspective and uses a heuristic methodology, contemplating the Great Mother archetype as an avenue for psychic transformation.

This thesis contests the status of gender as a social construct by considering how women develop a personal ethnography when engaging in drama and expressive arts practices. There is no known research on drama praxis as a signifier to Australian women's identity, a major focus of this work will be, 'Who has the authority over women's expression and means of expression? Who has the authority to interpret the experience? Who has authority over other people's experience?' This thesis addresses the internalised- oppression which refers to the process by which women internalise the 'fictionalised' reality prescribed to them as women marked by the binary construct of gender duality, i.e., male/female, in which the male as the ascendant partner in the duality has the power to mark those on the descendant as 'other' to the norm. The limits of 'knowing' only through positivist science will be extended into multi modes of knowing and within the drama praxis the reflective processes enabled by personal engagement will be investigated within the personal, universal and analogous modes. This thesis, being written from a postructuralist perspective, is a means of giving the study group authentic voice. It proceeds from an explicit framework engaging archetype as a means to modify consciousness and is an invitation: a "call to action".

Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007.
This thesis deals with the connection between mythology and psychagogy, and a structured way of reading and using myth for personal development is suggested. The myth of Demeter and Persephone is used for this purpose, and the text of the Homeric Hymn to Demeter is analysed as the basic (but not exclusive) text. In the modern world the psychagogic component relies on the work of Jung, which is seen as the most appropriate template available. His concept of the archetype is particularly useful, and the archetype of the mother goddess is analysed as a representation of the personal and spiritual development of modern women.

The case study method was used to trace the therapeutic process of a 23 year old woman, over a period of 12 sessions. The focus of the study was her issue with abandonment which emerged as the central theme in therapy. Hillman's archetypal approach was used as a framework in understanding the process and resolution of her feelings of abandonment. According to Hillman, the therapy process activates the archetypal abandoned child. For a successful therapeutic outcome the process of de-literalisation must occur in order for the patient to move from literal acting out to symbolic containment. Core moments in the therapeutic process were used, together with an interpretation from Hillman's approach, to illustrate the various themes around the issue of abandonment. The present case study illustrates how the theory in area was relevant in practice with this particular case.

As consciousness develops out of the unconscious, according to Jungian analyst Erich Neumann, it passes through necessary phases, both in the individual and on the collective level. Part of this process is demonizing that which was formerly unconscious, represented in myth and dreams as the archetypal Terrible Mother. In Mexico and the American Southwest, mythological representations of this archetype appear in the ghost story of La Llorona and the mythic historical figure of La Malinche. These myths are examined to show the emergence of consciousness of personal and systemic oppression. The tension that arises from this new level of consciousness gives way to what Carl G. Jung termed the transcendent function, a new paradigm of cultural consciousness beyond oppressor and oppressed. Using hermeneutic methodology, this research additionally explores the transcendent function and active imagination along with liberation psychology’s notion of liberation arts to facilitate healing from personal and systemic oppression.

Previous research on leadership as archetype considered archetype as metaphor and not as it is understood in other literatures as a collectively accepted and defined role within and across cultures. Archetypical theories are posited as useful because they help us understand universal aspects of human behavior; however, empirical research demonstrating archetypical thinking and behavior remains rare. Accordingly, this phenomenological study investigated whether a leadership archetype exists as a shared cognitive template and if so, what characteristics define it. The theoretical framework used to examine the phenomenon of leadership combined leadership theory, philosophy of the mind, Jungian psychology, social constructionist theory, and neuro-linguistic programming. Data were collected in semi-structured interviews from a convenience sample of 10 Midwestern subjects belonging to professional and social organizations and having an expressed interest in leadership. Interviews were coded and sequentially analyzed using a semiotic--phenomenological method that included thematic descriptions, reduction, and interpretation. Results failed to identify an archetypical view of a leader, but identified choice and attribution as key elements in selecting leaders and accepting their leadership. These findings suggested an explanation of leadership as a group consensus that emerges through a dynamic process rather than solely from leader behavior. Implications for positive social change result from the study's contribution toward further understanding of the psychology of leader selection and follower behavior. Given the multiplicity of existing leadership models, the insights gained from this research contribute to the scholarly literature highlighting group-dynamic influences and can lead to improvements in leadership training and leadership development outcomes.

Swiss psychoanalyst Carl Gustav Jung describes the encounter with the archetype of the shadow as the initial step to be taken by any individual seeking to initiate the individuation process. Jung observes a close relationship between this process and religion, suggesting that a psychologically beneficial religion can help guide the subject through individuation. Yet Jung finds few existing religious traditions that satisfy his criteria. Wicca, a neopagan religion popular in Europe and North America, presents itself at times as consciously psychological, striving to lead the practitioner to a goal of self-transformation, yielding a product that strangely resembles the individuated person. The objective therefore becomes not to criticize Wiccan religious claims, nor to deconstruct Jungian philosophy, but to identify the points of intersection between Wiccan theology/theology and Jungian psychology of religion, with a particular emphasis on the archetype of the shadow.

This thesis is an endeavour to examine and analyse Myriveles’ ‘Trilogy of War’ within the framework of Jungian Archetypal Analysis. More specifically, we mainly focus on and explore the function of the feminine archetypal images/symbols as they appear in the Trilogy of War.

This thesis is a rhetorical analysis of the movie Easy Rider. It explores how auteurs Peter Fonda, Dennis Hopper, and Terry Southern's use of road, regional, and cowboy mythology creates a text that simultaneously exposes and is dominated by the ironies inherent in American culture and breathes new life into the cowboy myth, reaffirming the cowboy's place as one of America's most enduring cultural icons.

Thesis (Ph. D.)--University of Oregon, 2008.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 204-214). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.

If, as author Toni Morrison believes, we tell stories about what we find most terrifying, then our cultural narratives suggest an overwhelming preoccupation with the murderous mother ??? the monster in our minds. This dissertation examines some of the most powerful and enduring stories told about the murderous mother and considers how these stories are shaped by the unconscious fears and fantasies that dominate the cultural psyche. Revolving around the idea of infanticide as an ???imaginary??? crime, this dissertation uncovers the psychoanalytic foundations of the obsessive telling and consumption of stories of maternal child-murder in Western culture and contends that infanticide narratives can be read as symptoms of psychocultural dis(-)ease. Underlying all stories about the murderous mother is an unconscious fear of infanticide and fantasy of maternal destructiveness that is repressed in the individual psyche. These fears and fantasies are expressed in our cultural narratives. Chapter 1 examines fairytales as the literary form that most clearly elaborates individual fears and psychic conflict and locates the phantasmic murderous mother within psychoanalytic narratives of individuation. Chapter 2 shows how individual fears and fantasies of maternal monstrosity are transferred to society and revealed in the myths through which our culture is transmitted. Chapters 3 and 4 focus on the particular neuroses of ancient Greek society and early modern culture and consider stories of the murderous mother that most powerfully reflect anxieties of maternal origin and fantasies of maternal power. Chapters 5 and 6 shift to a contemporary setting and consider stories that reveal, in differing ways, how the murderous mother haunts the cultural psyche. Examining a variety of texts and drawing material from a spectrum of disciplines, including law, literature, criminology, theology, philosophy, and medicine, this dissertation concludes that it is only by exposing the underpinnings of our cultural stories about the murderous mother that we can hope to break free from the unconscious attitudes that imprison us. Emerging from this study is an original and important theoretical framework concerning conceptualisations of infanticide, the ways in which we imagine maternal child-murder and the limits of that imagination, and how we might escape the murderous maternal monster buried deep in the labyrinths of the mind.

vi, 63 p. : ill. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.
In 1927, James Weldon Johnson published God's Trombones: Seven Negro Sermons in Verse, a book of poems based on sermons heard in the African American Church. There are eight accompanying illustrations by Aaron Douglas. These images visually interpret the subject matter of the poems in a style that blends Cubism, Orphism, and Art Deco. Douglas depicted all the figures in these images, human and supernatural, in the form of shadow silhouettes, a stylistic practice he continued throughout his artistic career. The shadow is an ancient archetype in human mythology and psychology. This thesis looks at the depiction of shadows in a Jungian context. I explore the possibility that the use of the shadow allows deeper communication between the audience and the image by accessing the collective unconscious. I also examine the shadow as a metaphor for the socio-political oppression of African Americans rampant in the period between the wars.
Committee in Charge: Dr. W. Sherwin Simmons, Chair; Dr. Kate Mondloch; Dr. Karen Ford

Emotion is an intriguing and mysterious psychological phenomenon. While everyone seems to know what it is, researchers have not yet come to consensus on its definition, and many questions still remain unanswered. While the nature of emotion is yet to discover, the design community has noticed is importance, and poses the challenge of how emotion could inform design. We see the necessity to follow the state of the art in psychology and initiate the undertaking by exploring the emotional qualities in various types of media content. The first part of this thesis aims at constructing a theoretical framework. Recent years have seen empirical studies suggest that emotion could be unconscious. While this is to be further justified, scientists are motivated to reconsider current theories of emotion to account for this phenomenon. In light of this, we integrate these studies about unconscious emotion into our literature review. An overview from theory to practice is illustrated to provide a reference for viewing the current states in application domains, such as affective computing and emotional design. This review offers a holistic understanding about emotion from various perspectives, which allow us to look for new directions in future studies. Based on our review, we see a promising direction by applying psychoanalysis methods to analyze the media content as affective stimuli, and these stimuli can be evaluated by using quantitative measures to investigate the connection between the content and the corresponding emotions. The analysis on the media content is based on a psychoanalysis theory¿the theory of archetypes¿proposed by Carl Jung. He argues that there exists a universal pattern in humans¿ unconscious thoughts, which can be manifested as symbolic content in various forms of narratives, such as myth and fairy tales. Today, this archetypal symbolic content can be seen in modern media, particularly in movies. By applying the Jungian approach, we analyzed the symbolic meaning in movie scenes and edit these feature scenes into a collection of archetypal media content, which serve as the experimental materials for later explorations. In the second part of this thesis, we present three experimental studies that aim at determining if archetypal media content can be differentiated based on emotional responses. We adopted the psychoanalytical approach described earlier to collect feature scenes in movies as archetypal media content. Meanwhile, affective stimuli of explicit emotions are also included as benchmarks for comparison, such as sadness and joy. Self-reports and physiological signals are both adopted for measuring emotional responses. These three studies follow similar experimental design: presenting stimuli and measuring emotion concurrently. The results of these studies confirm that emotions induced by archetypal content are different from explicit emotions, and the statistical analysis further indicate that the predictive model obtained from physiological signals outperforms the model generated from self-reports while viewing archetypal media content. These results, however, are opposite to the results gained from affective stimuli of explicit emotions, leading us to the conclusion that archetypal media content might induce unconscious emotions, and physiological signals are more effective than self-reports for recognizing emotions induced by archetypal media content.
La emoción es un fenómeno psicológico intrigante y misterioso. Aunque todo el mundo parece saber lo que es, los investigadores aún no han llegado a un consenso sobre su definición, y todavía quedan muchas preguntas sin respuesta. Si bien la naturaleza de las emociones está aún por descubrir, la comunidad de profesionales del diseño ha entendido su importancia, y se plantea el desafío de interrelacionar ambos mundos, explorando de las cualidades emocionales en diversos tipos de contenido en medios de comunicación. La primera parte de esta tesis tiene como objetivo la construcción de un marco teórico. Recientemente se han realizado estudios empíricos que sugieren que las emociones puede ser inconscientes. Si bien esto debe justificarse mejor, los científicos están motivados a reconsiderar las teorías actuales de la emoción para explicar este fenómeno. En vista de ello, integramos estos estudios sobre las emociones inconscientes en nuestra revisión de referencias bibliográficas incluyendo dominios de aplicación recientes, tales como la Computación Afectiva y el Diseño Emocional. Una dirección prometedora de investigación se basa en la aplicación de métodos del psicoanálisis para analizar contenidos multimedia como estímulos afectivos, y estos estímulos pueden ser evaluados mediante el uso de medidas cuantitativas para investigar la conexión entre el contenido y las emociones correspondientes. Este análisis se basa en la teoría de los arquetipos propuesto por el psicólogo Carl Jung. El autor sostiene que existe una patrón universal en los pensamientos inconscientes de los personas, que puede manifestarse como un símbolo contenido en las diversas formas de narrativas, como en los mitos y los cuentos de hadas. Hoy en día, estos arquetipos de contenido simbólico se puede ver frecuentemente en los contenidos multimedia modernos, sobre todo en las películas. Mediante la aplicación del enfoque de Jung, analizamos el significado simbólico en escenas de películas seleccionando las correspondientes a diversos arquetipos, que servirá como material experimental para exploraciones posteriores. En la segunda parte de esta tesis, se presentan tres estudios experimentales que apuntan a determinar si el contenido multimedia arquetípico puede diferenciarse en base a respuestas emocionales. Con el enfoque psicoanalítico descrito anteriormente para los arquetipos, también se incluye los estímulos afectivos de emociones explícitas son como puntos de referencia para la comparación, como la tristeza y la alegría. Se realizan auto-informes y se miden señales fisiológicas para la determinación de las respuestas emocionales en todos los experimentos realizados. Los resultados de estos estudios confirman que las emociones inducidas por arquetipos son diferentes de las emociones explícitas, y el análisis estadístico indica además que el modelo predictivo obtenido a partir de señales fisiológicas supera el modelo generado por los auto-informes durante la visualización de contenidos multimedia arquetípicos. Estos resultados, sin embargo, son opuestos a los resultados obtenidos a partir de los estímulos afectivos de emociones explícitas, llevándonos a la conclusión de que los contenidos de los medios arquetípicos podría inducir emociones inconscientes, y que las señales fisiológicas son más eficaces que los auto informes para el reconocimiento de las emociones inducidas por el contenido de medios arquetípico. En la tercera parte de esta tesis, exploramos cómo los contenidos arquetípicos podrían utilizarse para diseñar contenido multimedia mediante "mood boards". Se realizaron dos estudios con diseñadores para responder a la pregunta de investigación de si es posible generar contenido emocionalmente rico a través de la generación automática de contenido arquetípico por "mood boards" en comparación con el contenido multimedia no arquetípico.

Orientador: Joel Sales Giglio
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas
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Resumo: Este trabalho é um estudo qualitativo com base na fenomenologia e teve por objetivo investigar se as imagens mentais que surgem a partir da escuta de músicas sagradas e/ou litúrgicas de diferentes culturas, após a aplicação da calatonia (relaxamento nos pés), em indivíduos ateus, trazem conteúdos ou temas religiosos. As músicas foram escolhidas com base nas religiões mais praticadas no Brasil de acordo com o Instituto Brasileiro de Geografia e Estatística (IBGE), (2000). A amostra é intencional e fechada pelo critério de saturação, composto por seis ateus, adultos, voluntários, de ambos os gêneros, de 28 a 65 anos, idade produtiva segundo dados do Instituto Brasileiro de Geografia e Estatística (IBGE), (2000), pertencentes à classe social média alta, cuja instrução mínima é o curso superior completo. Os seis indivíduos, depois da escuta musical realizaram um desenho que representasse a experiência com a música e em seguida responderam a uma entrevista semi-estruturada que foi gravada e anotada pelo pesquisador, pois as imagens mentais podem aparecer ou não graficamente. Os desenhos e as respostas do questionário e a fala espontânea, foram analisadas e interpretadas à luz da abordagem da psicologia analítica proposta pelo psiquiatra Carl Gustav Jung, por dois especialistas da área. Foi possível perceber que a aplicação do procedimento promoveu relaxamento, tranquilidade e apaziguamento, facilitando um estado de "alteração da consciência", não no sentido médico, mas um relaxamento necessário e suficiente para que ocorra um diálogo criativo do ego com o Self. Religiosidade, neste estudo, significa a conexão do eixo Ego-Self, a experiência da conexão do ego com algo que o indivíduo compreende como Maior do que ele mesmo é a ligação com a divindade, com o Self. Foram considerados os seguintes aspectos a partir da aplicação deste procedimento: 1º) Facilitou o surgimento de imagens mentais e na maior parte das vezes, trouxeram conteúdos ou temas religiosos, tais como: construções de templos, igrejas, gestos de oração, elementos da natureza como sol, deserto, fogo, presentes em diversas religiões representando simultaneamente, uma divindade, a morada da divindade, ou a própria divindade, entre outros; 2º) Os seis indivíduos expressaram em todas as sessões a sensação de relaxamento mencionada anteriormente, mesmo quando a escuta da música lhes pareceu desagradável; 3º) Todos os mantras promoveram a emergência de imagens mentais com conteúdos religiosos, ou nos títulos, ou nas palavras, na entrevista ou nos desenhos, de acordo com recentes estudos que mostram que não é necessário compreender as palavras para ser afetado; 4º)No final do processo, cinco sujeitos relataram que apreciaram o formato do procedimento, as cinco sessões, a escuta de uma música em cada uma delas, após a calatonia. Todos os indivíduos reconheceram que apesar da música não ter sido sempre agradável, o fato de a calatonia prepará-los para uma escuta mais profunda ajudou-os a aceitá-la mesmo quando não gostavam da música; 5º) Outra conotação significativa da pesquisa foi a constatação do preconceito ainda vigente em relação a se declarar ateu. Apesar de ser um trabalho introdutório, uma pesquisa de levantamento de dados, e ter sido aplicado apenas em poucos ateus, foram obtidos resultados que nos levam a considerar a proposta de continuar pesquisando e ampliando este estudo, e, dependendo dos resultados, colocar em prática os procedimentos
Abstract: This work is a qualitative study based on phenomenology and its objective was to investigate if the mental images that rise from listening sacred or liturgical music of different cultures, after applying calatonia (feet relaxing) in atheist people, bring contents or religious matters. The music were chosen based on the most practiced religions in Brazil, IBGE, 2000.The sample is intentional and closed by the saturation criteria, composed by six atheists, adults, voluntary of both genders, 28 to 65 years old, productive age according to IBGE data, 2000, included belonging to high medium social class, with Universitary Courses. These six individuals, after music listening, made a drawing representing the experience with the music and afterwards they answered a semi-structured interview which was recorded and noted by the researcher, because mental images may appear or not drawn. The drawings and the answers of the interviews and spontaneous speaking were analyzed and interpreted at an approaching analytic psychology proposed by psychiatrist Carl Gustav Jung, by two specialists. It was possible to realize that the application of this procedure promoted relaxing, tranquility and appeasement, facilitating "conscience alterated state", not in the medical sense, but a necessary and sufficient relaxing in order to happen a creative dialogue between ego and Self. Religiosity, in this study, is the connection Ego-Self, that is the conscience dialoguing with Whole significative, to experience an ego connection with things that the individual understands greater than himself. It's the nexus with deity, with the Self. The following aspects were considered from the application of this procedure: 1) It facilitated the appearance of mental images and most of the times, they brought contents or religious matters such as: temple buildings, churches, praying gestures, Nature elements like sun, desert, fire, present in several religions representing simultaneously a deity, deity dwelling or the own deity, among others; 2) The six individuals expressed in all the sessions the feeling of relaxing mentioned above, even when the listening of the music seemed them disagreeable; 3) All the mantras promoted the emergency of mental images with religious contents, either in the titles, or in the words, or interview, or in the drawings, aligned with recent studies that show that it isn't necessary to understand the words for being affected. 4) At the end of the process, these five individuals commented they appreciated the procedure frame, the five sessions, the listening of music in each one of them after calatonia. All individuals recognized, that in spite of music was not always agreeable, the fact of calatonia preparing them to a deeper listening helped them to accept it, even when they didn't like the music; 5) Another significative consideration of the research, was to know about prejudice still valid in declaring themselves atheist. Despite being and an introductory work, data research and having been applied in few atheists, the outcomes obtained lead us to consider the proposal of continuing the research and amplifying this study and depending on the results, put the procedure at work
Mestrado
Ciencias Biologicas
Mestra em Ciências Médicas

The thesis here presented establishes a triple parallelism between biology and psychology. First, through Haeckel's recapitulation theory as the source of freudian and jungian psychology. Second, from the reductionist view of science to the new phenomenology of evolutionary developmental biology. Third, by overcoming the reductionist paradigm in biology through the Extended Synthesis and in psychology though the revisited archetype theory. By establishing these parallelisms, the thesis faces the nature vs. nurture debate on three epistemological levels, in which the external and internal levels are being mediatied by a middle one. This turns the dualistic debate into a heuristic paradigm aimed to resolve any irreducible dualism inherent in the reductionist view

How do we humans feel the light? Is there a correspondance between our inner feelings and emotions and the outer space that surrounds us? Are we aware/conscious of it? Which personal meanings-values and emotions arise in us and how we consequently link them to a certain light-environment Atmosphere (indoor and outdoor) lit by natural or artificial light? Driven by these questions, this thesis will investigate via a visual qualitative experiment driven among photography amateurs, how their emotional sensibility is deeply bonded with light and how this emotional atmosphere is felt and portrayed throughout the day. A collection of two pictures per day, for one week, in the morning and in the evening will be firstly analyzed under the lens of each singular participant’s emotional sensibility, and then collectively grouped into common lighting Atmospheres. The wide and colorful spectrum of the possible combinations between light and emotions investigated in this research shows the richness and the complexity of the human sensibility towards light, and raise awareness in consider these intangible human factors as essential in the lighting process.

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The aim of this dissertation is to formulate a hypothesis regarding fear, as well as how conceive it in a clinical context, parting from a bibliographical review of the concept of fear in the collect works of C. G. Jung and other authors of Analytical Psychology. A qualitative method of research is used, through a bibliographical review of the CAPES and Scielo portal websites, articles and books on the approach. To illustrate the question of fear Chico Buarque de Holanda s tale Little Yellow Riding Hood is used. It is concluded that fear may be a protective and disturbing emotion of the ego, as well as a signal of the changes in the stages of development. The study finishes pointing out the meanings of fear in the Jungian clinic, as well was the ways of dealing with it
Esta dissertação tem como objetivo formular hipóteses acerca do medo, assim como pensar sobre ele no contexto clínico, a partir de uma revisão bibliográfica sobre o conceito do medo nas obras coligidas de C. G. Jung e outros autores da Psicologia Analítica. Utiliza-se o método qualitativo de pesquisa, por meio de revisão bibliográfica nos sites portal CAPES e Scielo, artigos e livros da abordagem. Para ilustrar a questão do medo usamos o conto Chapeuzinho Amarelo, de Chico Buarque de Holanda. Concluiu-se que o medo pode ser uma emoção protetora ou perturbadora do eu, assim como sinalização das mudanças nas etapas do desenvolvimento. O estudo finaliza ressaltando os significados do medo na clínica junguiana, assim como modos de se lidar com ele

The main topic of this diploma thesis is the form and content of jungian shadow archetype in contemporary western cinema. In the first chapters it introduces the basic concepts of analytical psychology, which will be used as the principal method for analysis of the selected films (Fight Club, Game, Black Swan, Fisher King). The key concept is that in the core of each story are hidden archetypal contents. According to jungians these are the main force behind emotional response of audience. In films they can be portrayed either directly ? by personification into a film characters whose numinosity is supported by film language ? or indirectly ? by narrative elements and character's functions. The thesis concentrates on both options and analyzes formal means which express psychic nature of the selected film's elements. It defines three phases of ego-shadow relationship which are vaguely similar to three acts structure. It examines shadow archetype's function in the story and in human psychology as well. The results are put into context of jungian concepts. Rather than creating a complex system, the thesis outlines another option how to think about film and film language, which is deeply rooted in human psychology.

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This work is a reflection regarding the concept of archetype as proposed by Jung, bearing in mind the views of archetype proposed by the evolutionary and emergent models in analytical psychology. This reflection aims at identifying possible transformations in the concept of archetype in the time span ranging from 1918 to 1958. The evolutionary and emergent models propose a reconciliation between Jung´s concept and modern theories involving the workings of the brain and evolution. The central hypothesis is that there are limitations on how much we can reconcile the archetypal theory to modern neurological and evolutionary theories, for this may disregard certain key aspects in Jung´s theory. The authors contemplated here are: Emergent Model: George Hogenson, Jean Knox and John Merchant; Evolutionary Model: Anthony Stevens, Erik Goodwyn and Alan Maloney
Este trabalho constitui uma reflexão sobre o conceito de arquétipo proposto por C. G. Jung, e as leituras nas abordagens da psicologia analítica dos modelos evolucionista e emergente. Os autores pesquisados do modelo emergente foram: George Hogenson, Jean Knox e John Merchant e do modelo evolucionista: Anthony Stevens, Erik Goodwyn e Alan Maloney. A reflexão atenta para modificações no conceito feitas por Jung no período entre 1918 e 1958. Os modelos evolucionista e emergente propõem uma aproximação entre o conceito de Jung e teorias atuais sobre mecanismos psíquicos relacionados ao cérebro e à evolução da espécie. A hipótese central do trabalho é de que há limitações nas tentativas de aproximação que desconsideram certos aspectos importantes da teoria de Jung. Verificou-se que conceitos epistemologicamente relevantes, como o psicoide e a sincronicidade não constituem elementos fundamentais para essas teorias

Orientador: Ernesto Giovanni Boccara
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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Resumo: Esta dissertação é o resultado da reflexão sobre o significado da mandala, através da abordagem associativa de temas correlatos. A palavra mandala vem do sânscrito, e significa círculo. Qualquer que seja o juízo que lhe façamos, fato é que está associada 'a ação artística de nossa espécie, desde o tempo em que habitávamos cavernas. Pela natureza de sua essência, diz-se que são arquétipos, e ilustram tudo o que se refere 'as noções de ordem, centro e totalidade no Universo. Desta possível relação entre manifestações materiais advindas de movimentos de causas não materiais, surge a noção de que determinadas formas ou arranjos, podem possuir significação independentemente de seu contexto espaço-temporal, estabelecendo nexos e coerências entre as diversas áreas do conhecimento e planos da existência. A geometria é abordada em seus sentidos matemático e simbólico como o princípio que afere critérios, modelos, leis e coesão 'as qualidades dinâmicas do princípio da transformação, também relacionado ao conceito de mandala. Há aqui um interesse em reconhecer que vivemos, nestes tempos, a falência de um modo de ver o mundo e a vida. A dicotomização da realidade em áreas de conhecimento, representa um paradigma a ser transposto por uma visão sistêmica que ofereça síntese no lugar da análise, associações e irmanamentos de princípios e idéias, em lugar de cisão e fragmentação. Encontramos mandalas entalhadas nas cavernas de nossos ancestrais, na arte religiosa, na arquitetura, no traçado das cidades, na arte moderna e contemporânea, nos desenhos das crianças e dos esquizofrênicos, no design, na estruturação de diversos sistemas de conhecimento filosófico, na nossa relação com o sagrado e nas formas criadas pela razão e pela natureza. São evidências da presença da dimensão do mistério. A dissertação é ilustrada de modo a se reforçar estas idéias
Abstract: This essay resulted from the contemplation of the meaning of Mandala, by associative considerations about other reciprocally related subject-matters. The word ¿Mandala¿ originates from the Sanskrit and means circle. In spite of the thoughts we might have about Mandala, it is certain that it is linked to the artistic events of our kind ever since the times we lived in caves. Due to the nature of its essence, it is said that Mandala are archetypes that symbolize the totality of existence in the universe, inner or outer. From this eventual relationship between material manifestations deriving from non-material causes, arises the conception that some determined forms and dispositions may have a meaning, independently from its temporal-spatial context, that established connections and coherences between the several knowledge areas and life plans. The mathematic and symbolic senses of Geometry are approached as the theory that brings to balance criteria, models, laws and harmony within the qualities of the maxims of transformation dynamics, which is also related to the Mandala concept. In here there is the interest of recognizing that nowadays we experience the collapse of the way of perceiving the world and life. Dichotomizing reality in knowledge areas represents a paradigm to be trespassed by a systemic vision which offers synthesis instead of analysis, associations and union of principles and ideas in the place of scission and fragmentation. Mandalas are found engraved in our ancestral¿s caves, in the religious art, in architecture, in cities¿ delineations, in modern and contemporaneous arts, in children¿s and schizophrenic persons¿ drawings, in design, in the structure of many philosophic knowledge systems, in our relationship with sacred things and in the forms created by reasoning power and by nature. Mandalas are the evidences of the existence of mystery magnitude. This essay is illustrated so as to reinforce these ideas
Mestrado
Mestre em Artes

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The constitution of one s identity and the formation of a persona that expresses it are tasks undertaken during adolescent development and part of the individuation process. This research seeks to understand the specific characteristics of adolescent development within the context of drug trafficking and street life, from an analytical psychological perspective. Based on interviews with twenty adolescents, the nature of the relationship involving street life and drug trafficking and the specific characteristics valued for the social adaptation within these contexts were depicted. These conditions influence the construction of the identities of these adolescent and their development towards adult life. Typical adolescent conflicts are experienced in conditions that reflect violent street life and drug trafficking, which operate under the influence of destructive matriarchal and patriarchal dynamics. These adolescents live in a state of psychic exhaustion and grow up in precarious conditions, which compromise the development of autonomy and independence and favor inclusion in collective life in marginal terms. They learn ways to relate and to adapt to these environments by constructing a persona that is appropriate for these circumstances of risk. Aggressiveness and intimidation are basic characteristics of a persona adapted to street life, whilst the world of drug trafficking requires that malice be aligned with aggressiveness to create a persona appropriate for crime. The dreams told by the adolescents present the consideration of psychic totality under conditions experienced within these contexts. The oneiric images illustrate situations of extreme risk and highlight the imminent danger, which they are often not aware of, and the possibility of tragic outcomes; frightening the dreamer. They demonstrate states of egoic inflation and the presence of violent aspects within these adolescents. At the same time, they indicate the potential to be discovered and the opportunity to reconnect with internal creative contents that are related to the matriarchal and patriarchal dynamics; they announce new ways and new possibilities of life. An understanding of the development of adolescence in situations of extreme social vulnerability reveals a heroic journey tainted by the quality of these violent contexts and illustrates the special conditions of the passage towards maturity, a dangerous passage
A constituição da identidade e a formação de uma persona que a expresse são tarefas do desenvolvimento na adolescência, parte do processo de individuação. Esta pesquisa dedicase à compreensão das especificidades do desenvolvimento de jovens no contexto de rua e do tráfico de drogas, de acordo com a perspectiva da Psicologia Analítica. A partir de entrevistas realizadas com vinte jovens foram retratadas as condições de relacionamento da rua e do tráfico de drogas e as particularidades das características valorizadas para adaptação social nestes contextos. Essas condições influenciam a constituição da identidade destes jovens e o desenvolvimento para a idade adulta. Os conflitos típicos da adolescência são vividos nas condições violentas da rua e do tráfico de drogas, que funcionam sob a influência de dinâmicas matriarcal e patriarcal destrutivas. Os jovens vivem estados de esgotamento psíquico e se desenvolvem sob condições precárias para a sobrevivência, que prejudicam o desenvolvimento da autonomia, da independência e favorecem a inserção na coletividade de forma marginal. Aprendem maneiras de relacionarse e de se adaptar a esses ambientes mediante a construção de uma persona adequada a essas circunstâncias de risco. A agressividade e a intimidação são características fundantes da persona adaptativa na rua, enquanto o mundo do tráfico de drogas exige que a maldade se associe a agressividade para compor uma persona adequada ao crime. Os sonhos relatados pelos jovens apresentam a consideração da totalidade psíquica sobre as condições vividas nesses contextos. As imagens oníricas retratam as situações de intenso risco, alertam para o perigo vivido, muitas vezes não consciente, e para a possibilidade de desfechos trágicos; assustam o sonhador. Denotam estados de inflação egoica e presença de aspectos violentos dentro deles. Ao mesmo tempo, indicam potencialidades a serem descobertas e a oportunidade de reconexão com conteúdos internos criativos relacionados à dinâmica matriarcal e patriarcal; anunciam novos caminhos e novas possibilidades de vida. A compreensão do desenvolvimento da adolescência em situações extremas de vulnerabilidade social denuncia uma jornada heróica tingida pela qualidade desses contextos violentos e retrata as condições especiais de passagem para a maturidade, uma passagem perigosa

Poet David Ray imagines, "The poem is the altar for the dream" (1998, p. 176). This dissertation focuses on amplifying dreams with poetry from a collective perspective through the lens of archetypal psychology. The research was a collaborative effort of oneiric poetics nested in a dream group focused on engaging psychopoesis in relationship to archetypal value in dream images portraying the collective psyche and current cultural surround.

Hermeneutic phenomenology addressed the two central research questions: What are the dynamics that serve meaning making, or the transformation of meaning, when poetry is used to amplify dreams? How does this work develop further when engaged by a dream group aimed at collective meaning making? Phenomenological analysis described the essence of the lived experience of the co-researchers' engagement with writing dream poetry, moving from raw dream text through archetypal amplifications and associations in the group setting, culminating in dream poetry. Hermeneutics examined the shifting horizons of imaginal awareness that emerged from the intersubjective field of the dream group and how these horizons, infused with archetypal sensitivity, altered the co-researchers' subsequent relationship to the dream's images when creating dream poetry.

The research revealed the importance of a tripartite approach to dream work that is aware of the literal, psychological, and archetypal dynamics of meaning making. Thirteen dynamics that serve meaning making emerged from this tripartite analysis. Key among these are: conservation of the dream image view shed; building a relationship with and expressing interest in the image; liberation of the imaginal ego; relativizing the day-world ego; archetypal empathy; expanded awareness through commonality of archetypal dream themes; cultural awareness through a group dialogic regarding collective dream themes; and archetypal themes condensed in dream poetry.

The research reimagined the conversation between depth psychology, poetics, and dreaming beyond the personal or day-world ego's interpretations. This dissertation attends to the dream poet's pen and, by doing so, revivifies the imaginal ego, rejuvenates the poetic basis of mind, and refreshes psychopoesis as meaning-making agents in depth psychology. In a valuable move for archetypal psychology, this dissertation enlists these three precious premises in service of the sensus communis.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The objective of this study is to review some of the main concepts of Jungian Psychology from the perspective of Cognitive Linguistics, using, specially, the image schemas theory, the conceptual metaphor theory, the conceptual metonymy theory and the conceptual blending theory, and to introduce Cognitive Linguistics as a field of study that can render important theoretical and practical contributions to Jungian Psychology. Organized in ten chapters, the study begins with a brief introduction where a revision of the Jungian and the psychoanalytic literatures that make reference to concepts from Cognitive Linguistics is made, followed by a chapter that contains a concise historical introduction to Cognitive Linguistics where some of the assumptions of this field of research are exposed and compared to other theoretical approaches to linguistics. The third chapter introduces the concepts of Embodied Realism, embodied mind and Cognitive Unconscious, which support Cognitive Semantics ontology and epistemology and, in the fourth chapter, the Image Schemas Theory is exposed with an emphasis on its Kantian inspiration. The fifth chapter succinctly presents the Conceptual Metaphor Theory, including its integrated primary metaphor version, and some introductory aspects of the Conceptual Metonymy Theory. The following chapter introduces the Mental Spaces and the Conceptual Blending Theory. In the seventh chapter, a comparison between the Cognitive Semantics ontology and epistemology and its Jungian counterparts is made. In the eigth chapter, the equiparation made by Jean Knox (2005) between the Jungian concept of archetype and the Cognitive Linguistics concept of image schemas is analyzed. In the ninth chapter, the following Jungian concepts sign, allegory, symbol, thought, reason and phantasy are analyzed based on the theories presented in the previous chapters. Some of the conclusions of this analysis, presented in the last chapter of this thesis, are: (1) the opposition between consciousness and unconscious advocated by Jung in most of his works is not so radical: there is always an unconscious and subliminal dimension in all concepts; (2) the division between directed thinking and undirected thinking as stipulated by Jung in 1911, when his Psychology of the Unconscious was published, cannot be sustained in the face of the researches and formulations of Cognitive Linguistics; (3) Cognitive Linguistics can offer to Jungian Psychology a theoretical basis for the formulation of an embodied theory of the symbol
Este estudo tem como objetivo fazer uma releitura de alguns dos principais conceitos da Psicologia Junguiana à luz da Linguística Cognitiva, em especial, da teoria dos esquemas imagéticos, da metáfora conceitual, da metonímia conceitual e da mesclagem conceitual e apresentar a Linguística Cognitiva como um campo de estudo que pode fornecer importantes contribuições teóricas e práticas à Psicologia Junguiana. Organizado em dez capítulos, o estudo começa com uma breve introdução em que é apresentada uma revisão das bibliografias junguiana e psicanalítica que fazem uso de conceitos da Linguística Cognitiva, seguindo-se a ela um capítulo com uma concisa introdução histórica acerca da Linguística Cognitiva em que alguns pressupostos desse campo de investigação são expostos e comparados com outras abordagens teóricas da Linguística. No capítulo terceiro, são introduzidos os conceitos de Realismo Corporificado, de mente corporificada e de Inconsciente Cognitivo, que sustentam a visão de mundo e a epistemologia da Semântica Cognitiva. No capítulo quarto, é exposta a Teoria dos Esquemas Imagéticos dando-se uma ênfase na sua inspiração kantiana. No quinto capítulo, são apresentados de forma sucinta a Teoria da Metáfora Conceitual, já na sua versão de Teoria Integrada da Metáfora Primária, e aspectos introdutórios da Teoria da Metonímia Conceitual. No capítulo seguinte, são introduzidas a Teoria dos Espaços Mentais e da Mesclagem Conceitual. No capítulo sétimo, faz-se uma comparação entre a ontologia e a epistemologia da Semântica Cognitiva e as suas contrapartes junguianas. No capítulo oitavo, é analisada a equiparação feita por Jean Knox entre o conceito junguiano de arquétipo e o conceito da Linguística Cognitiva de esquema imagético. No nono capítulo, os conceitos junguianos de signo, alegoria, símbolo, pensamento, razão e fantasia são analisados à luz das teorias apresentadas nos capítulos anteriores. Algumas das conclusões advindas dessa análise, apresentadas no último capítulo da tese, são: (1) a oposição entre consciente e inconsciente preconizada por Jung em boa parte de sua obra não é tão radical, havendo sempre uma dimensão inconsciente e subliminar em todos os conceitos; (2) a divisão entre pensamento dirigido e pensamento não dirigido tal como estipulada por Jung em 1911, quando da publicação do seu Psicologia do Inconsciente, não se sustenta face às pesquisas e formulações da Linguística Cognitiva; (3) a Linguística Cognitiva pode oferecer à Psicologia Junguiana uma base teórica para a formulação de uma teoria corporificada do símbolo

The problem of capturing human experience is relevant in many application domains. In fact, the process of describing and sharing individual experience lies at the heart of human culture. This advancement came at a price of losing some of the multidimensional aspects of primary, bodily experience during its projection into the symbolic formThroughout the courses of our lives we learn a great deal of information about the world from other people's experience. Besides the ability to share utilitarian experience such as whether a particular plant is poisonous, humans have developed a sophisticated competency of social signaling that enables us to express and decode emotional experience. The natural way of sharing emotional experiences requires those who share to be co-present during this event. However, people have overcome the limitation of physical presence by creating a symbolic system of representations.Recent research in the field of affective computing has addressed the question of digitization and transmission of emotional experience through monitoring and interpretation of physiological signals. Although the outcomes of this research represent a great step forward in developing a technology that supports sharing of emotional experiences, they do not seem to help in preserving the original phenomenological experience during the aforementioned projection. This circumstance is explained by the fact that in affective computing the focus of investigation has been aimed at emotional experiences which can be consciously evaluated and described by individuals themselves. Therefore, generally speaking, applying an affective computing technique for capturing emotions of an individual is not a deeper or more precise way to project her experience into the symbolic form than asking this person to write down a description of her emotions on a piece of paper. One can say that so far the research in affective computing has aimed at delivering technology that could automate the projection but it has not considered the problem of improving the projection in order to preserve more of the multidimensional aspects of human experience.This dissertation examines whether human experience, which individuals are not able to consciously transpose into the symbolic representation, can still be captured using the techniques of affective computing.First, a theoretical framework for description of human experience which is not accessible for conscious awareness was formulated. This framework was based on the work of Carl Jung who introduced a model of a psyche that includes three levels: consciousness, the personal unconscious and the collective unconscious. Consciousness is the external layer of the psyche that consists of those thoughts and emotions which are available for one¿s conscious recollection. The personal unconscious represents a repository for all of an individual¿s feelings, memories, knowledge and thoughts that are not conscious at a given moment of time.The collective unconscious is a repository of universal modes and behaviors that are similar in all individuals. According to Jung, the collective unconscious is populated with archetypes. Archetypes are prototypical categories of objects, people and situations that existed across evolutionary time and in different cultures.
Esta tesis doctoral examina si la experiencia humana, que los individuos no pueden transponer conscientemente a la representación simbólica, aún puede capturarse utilizando las técnicas de computación afectiva. Primero, se formula un marco teórico para la descripción de la experiencia humana que no es accesible para la conciencia consciente. Este marco se basó en el trabajo de Carl Jung, quien introdujo un modelo de psique que incluye tres niveles: la conciencia, el inconsciente personal y el inconsciente colectivo. Habiendo definido nuestro marco teórico, realizamos un experimento en el que se mostraron a los sujetos estímulos visuales y auditivos de bases de datos estandarizadas para la obtención de emociones conscientes. Aparte de los estímulos para las emociones conscientes, los sujetos fueron expuestos a estímulos que representaban el arquetipo del yo. Durante la presentación de los estímulos cardiovasculares se registraron las señales de los sujetos. Los resultados experimentales indicaron que las respuestas de la frecuencia cardíaca de los participantes fueron únicas para cada categoría de estímulos, incluido el arquetípico. Estos hallazgos dieron impulso a realizar otro estudio en el que se examinó un espectro más amplio de experiencias arquetípicas. En nuestro segundo estudio, hicimos un cambio de estímulos visuales y auditivos a estímulos audiovisuales porque se esperaba que los videos fueran más eficientes en la obtención de emociones conscientes y experiencias arquetípicas que las imágenes fijas o los sonidos. La cantidad de arquetipos aumentó y los sujetos en general fueron estimulados a sentir ocho experiencias arquetípicas diferentes. También preparamos estímulos para emociones conscientes. En este experimento, las señales fisiológicas incluyeron actividades cardiovasculares, electrodérmicas, respiratorias y temperatura de la piel. El análisis estadístico sugirió que las experiencias arquetípicas podrían diferenciarse en función de las activaciones fisiológicas. Además, se construyeron varios modelos de predicción basados en los datos fisiológicos recopilados. Estos modelos demostraron la capacidad de clasificar los arquetipos con una precisión que era considerablemente más alta que el nivel de probabilidad. Como los resultados del segundo estudio sugirieron una relación positiva entre las experiencias arquetípicas y las activaciones de señales fisiológicas, parecía razonable realizar otro estudio para confirmar la generalización de nuestros hallazgos. Sin embargo, antes de comenzar un nuevo experimento, se decidió construir una herramienta que pudiera facilitar la recopilación de datos fisiológicos y el reconocimiento de experiencias arquetípicas, así como de emociones conscientes. Tal herramienta nos ayudaría a nosotros y a otros investigadores a realizar experimentos sobre la experiencia humana. Nuestra herramienta funciona en "tablets" y admite la recopilación y el análisis de datos de sensores fisiológicos. El último estudio se realizó utilizando una metodología similar al segundo experimento con varias modificaciones que tenían como objetivo obtener resultados más sólidos. El esfuerzo de realizar este estudio se redujo considerablemente al usar la herramienta desarrollada. Durante el experimento, sólo medimos las actividades cardiovasculares y electrodérmicas de los sujetos porque nuestros experimentos anteriores mostraron que estas dos señales contribuyeron significativamente a la clasificación de las emociones conscientes y las experiencias arquetípicas. El análisis estadístico indicó una relación significativa entre los arquetipos retratados en los videos y las respuestas fisiológicas de los sujetos. Además, utilizando métodos de minería de datos, creamos modelos de predicción que fueron capaces de reconocer las experiencias arquetípicas con una precisión menor que en el segundo estudio, pero todavía considerablemente...

Millions of people are spending billions of hours each week playing digital games. These astonishing numbers point to a vast reservoir of psychic material that has been relatively unexamined by the field of depth psychology. Yet, in a realm of virtual games where image is primary and fantasy is played out, soul (psyche) is clearly present in its various disguises.

Through play and fantasy, unconscious content of the psyche is able to express its deep longings. Hypnogogic landscapes of video games provide immersive realms in which players enact psychological dramas. However, to date most psychological research of game experiences has been primarily empirical analysis within cognitive behavioral psychology and neuroscience. The question of soul-making within games is rarely approached.

In this qualitative interdisciplinary study of game studies and depth psychology, the relationship between digital games and psyche is explored through the lens of archetypal psychology. The overarching goal is to address whether the constructs of archetypal psychology provide an adequate psychological framework for understanding the phenomena of digital game worlds.

This study looks primarily to archetypal psychologist and Jungian psychoanalyst James Hillman, to ground the research in depth psychological concepts of archetype, image, and soul. Hillman’s four concepts of personifying, pathologizing, psychologizing, and soul-making, as conveyed in Re-Visioning Psychology (1975/1992), provide the guideposts for the structure of interviews with four prominent game narrative designers, fieldwork discussions, and hermeneutic investigation of the literature.

The results of this dissertation demonstrate games as a virtual theater where psyche can play; the psychological necessity of personification and regression through fantasy; the role of archetypes in the creation process of game experiences; and the importance of archetypal influences within game realms for broader and richer context for soul’s participation. In addition, this study provides initial languaging allowing archetypal psychologists and game designers to enter into both game analysis and exploratory conversations, resulting in deeper meaning-making in gameplay. This work introduces depth psychologists to the important domain of digital games for soul and suggests to game designers a new access path as game designs evolve in new directions.

Keywords: Archetypal psychology, Jung, Hillman, videogames, pathology, soul.

The thesis introduces the Archetypal Market Hypothesis (AMH). Based on complex psychology and supported by insights from other (mind) sciences it describes the unconscious nature of investing and how it shapes price patterns. Specifically, it emphasises the central role of numerical archetypes in price discovery. Its ontological premise is the market’s mind, a complex adaptive system in the form of collective consciousness which originates from the collective unconscious. This premise suggests that investing involves more than cognition and reaches beyond rationality and logic. Among others, the thesis clarifies the affective impact of price discovery: it is not only what we can do with prices, but also what they can do with us. Numbers receive their affective powers from the numerical archetypes. They preconsciously create order in the mind by facilitating the dynamics of symbolic mapping as the mind attempts to make sense of what it senses, bridging the imaginative with the real. This autonomous and often dominating impact of the numerical archetypes manifests itself: • in individual consciousness via numerical intuition, and • in crowd consciousness via participation mystique which underlies intersubjectivity. The thesis will argue that both are supported cerebrally. The collective intersubjective nature of the market’s mind and its symbolic expression via prices make it an exemplary phenomenon to be researched because the archetypal dynamics are strongest in such spheres. The PhD’s goal, as part of the AMH proposition, is twofold. First, to formalise theoretically the concept of the market’s mind, in particular the collective experience of market states, generally known as market moods, and how these shift as a result of herd instinct. Second, to propose a framework for further empirical research to show that representing market data in a non-traditional way, based on Jung’s active imagination and similar techniques, can improve investors’ understanding of those states. If successful, the method (including bespoke software) can complement analytical investment research methods currently used by investors.

One of the primary pursuits of archetypal psychology has been to "unpack the backpack" of psychology—relying heavily on a methodological stance of via negativa, or description through negation, and deconstruction. This position has resulted in a wealth of critique that, while often controversial and even heretical, has had a significant impact on the field of psychology. It is important to note, however, that this deconstructive approach is also one fantasy amongst many. A move towards seeing through this methodology invokes an immediate encounter with the dismembering influence of Dionysus. It is the Dionysian presence that facilitates the radical re-visioning and tearing apart of stale, violently fixated, and dogmatic theory and practice. Through the work of archetypal psychology, Dionysus has presented as a dialectic partner to the abhorrent one-sidedness of Apollonian natural science psychology. As necessary as this deconstruction has been, James Hillman (2005) himself has noted, every archetypal image has its own excess and intensity. Without an explicitly constructive element, the clinical implications of archetypal psychology will remain largely dormant. Archetypal psychology has yet to produce a work that effectively encapsulates an archetypal approach to psychotherapy (Hillman, 2004). True to its Dionysian form, dismembered pieces of therapeutic method are strewn throughout the literature (Berry, 1982, 2008; Guggenbühl-Craig, 1971; Hartman, 1980; Hillman, 1972, 1975a, 1977a, 1978, 1979b, 1980b; Newman, 1980; Schenk, 2001a; Watkins, 1981, 1984). This study will attempt to gather the disparate pieces of archetypal method and weave them together with dreams, fantasy images, and clinical vignettes in an effort to depict the particular style taken up by archetypal psychotherapy. While respecting the importance of deconstruction and via negativa, the aim of this research is to re-construct and clearly describe the primary elements of a therapeutic method derived from the literature of archetypal psychology using a theoretical design complemented by the alchemical hermeneutic method resulting in a depiction of an archetypal approach to psychotherapy. The face of archetypal psychotherapy that has taken form throughout this study is one in which the phenomenal presentation of psychic image is given radical autonomy and privilege.

Keywords: Archetypal, Dream, Image, Myth, Psychotherapy.

The anima and animus are central concepts in Jungian psychology and play important roles in individuation, gender identity and presentation, and the experience and development of love and relationships. Although they are important concepts, the anima and animus (collectively called the syzygy) are limited in their capability to describe the psyche of many individuals who do not meet expectations set in place by current hegemonic normativity. Rather, the Jungian concept of the syzygy reflects a structured archetypal pattern that has emerged from a crystallization of archetypal constellations. This thesis uses hermeneutics to examine how emerging relationship configurations and dynamics in polyamorous relationships reflect and contribute to emergent archetypal patterns and dynamics. In doing so, this thesis suggests a reconceptualization of the syzygy drawing on concepts from polytheistic psychology, archetypal emergence, and other sources of knowledge.

This study was an empirical investigation to reveal the goddesses that women identify with over the life cycle. The approach was designed to reveal how women experience these images. Every subject was asked to indicate how much she experienced each goddess as representing herself or as representing something she has experienced in herself. The Coan Inventory of Masculine and Feminine Dimensions (1989) was utilized to assess: nurturance, emotional accessibility, aesthetic-imaginal orientation, piety, ascendance, concrete action, impulsivity, autonomy, orderliness, activity, expressiveness vs. reticence, and sensuality. The inventory scale scores indicated the qualities within each goddess that women were relating to. The study explored: (1) whether patterns of goddess identification varied with age, (2) whether dimensions of femininity and masculinity varied with age, and (3) how masculine and feminine dimensions related to goddess identification. The results indicated: Hestia and piety rose progressively with age; Demeter appeared in women of 30 and 40; Persephone and Aphrodite were repressed in the sample, although women wanted to develop Aphrodite more; Athena predominated in women of 30; and Artemis was the goddess women of 60 wanted to develop more. There is the suggestion from this research that the Women's movement with resulting cultural shifts in the 1970's and 1980's have produced strong Athenas. In the late 1980's, Hestia seemed to emerge as a spiritual archetype. A dawning archetype among women in the 1990's, as indicated by the subjects in this study, will be Aphrodite.

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This study aimed to seek an understanding of the meaning of the experience of R.P.G. games the light of Jungian Theory and as a secondary objective, list the steps of the hero journey of Joseph Campbell and the reports of the study subjects about the experience of R.P.G. games and try to understand what the exercise of heroic figure and the experience of the heroic journey with R.P.G. and bring developments to the study subjects in their real lives. It was used the theoretical framework of Analytical Psychology to contemplate the goals of this research through its concepts and the possibility of symbolic analysis of the phenomenon studied. It were made twenty semi-directed, through which it is noted that the main objective of the research was related to the construction and performance of a heroic character, and even identified content related to the stages of the heroic journey developed by Joseph Campbell, which gave rise to the secondary objectives of this research. The interviews also allowed up categories of analysis, subsequently submitted to a qualitative and quantitative analysis. These were called to the adventure, head to the unknown, apprehension of new content, physical prowess and / or spiritual, the uniqueness claim, sacrifice, otherness, refusing to return and return. These categories were correlated with the following data: age, sex, religion, professional area, playing time and favorite game. Only correlation was found between stage of the heroic journey and reached game. It was concluded that each type of game favors the experience, integration and overcoming certain stage of the heroic journey, because the focuses. By choosing the experience of a heroic character and then determined type game, the subjects respond to a need for a personal development as they choose a representative character of the expansion of consciousness and ego strength, and a game that allow you a stage of the journey heroic in what they are, so that they can evolve their processes of individuation. Thus, the choice and experience of the R.P.G. game be enable a gradual move towards himself
Essa pesquisa teve como objetivo principal buscar uma compreensão acerca do sentido da vivência dos jogos de R.P.G. à luz da Teoria Junguiana e como objetivos secundários, relacionar as etapas da jornada do herói de Joseph Campbell e os relatos dos sujeitos de pesquisa a respeito da vivência dos jogos de R.P.G. e buscar compreender o que o exercício da figura do herói e a vivência da jornada heróica, nos jogos de R.P.G., trazem como desdobramentos para os sujeitos de pesquisa em suas vidas reais. Utilizou-se o referencial teórico da Psicologia Analítica por contemplar os objetivos da presente pesquisa através de seus conceitos e pela possibilidade de análise simbólica do fenômeno estudado. Foram realizadas vinte entrevistas semi-dirigidas, através das quais foi possível perceber que o objetivo principal da pesquisa estava relacionado à construção e exercício de um personagem heróico, sendo, inclusive, identificados conteúdos referentes às etapas da jornada heróica elaborada por Joseph Campbell, o que deu origem aos objetivos secundários dessa pesquisa. As entrevistas, também, permitiram levantar categorias de análise, posteriormente, submetidas a uma análise quali-quantitativa. Essas foram: chamado à aventura, rumar ao desconhecido, apreensão de novos conteúdos, proezas físicas e/ou espirituais, reclamo pela singularidade, sacrifício, alteridade, recusa do retorno e retorno. Tais categorias foram correlacionadas com os seguintes dados: idade, sexo, religião, área de formação profissional, tempo de jogo e jogo preferido. Apenas foi encontrada correlação entre etapa da jornada heróica atingida e jogo preferido. Concluiu-se que cada tipo de jogo favorece a experiência, integração e superação de certa etapa da jornada heróica, pois a tem como foco. Ao escolherem a vivência de um personagem heróico e, então, determinado tipo jogo, os sujeitos respondem a uma necessidade pessoal de desenvolvimento, pois optam por um personagem representativo da ampliação de consciência e fortalecimento egóico, e um jogo que permite trabalhar a etapa da jornada heróica na qual se encontram, de modo a poderem evoluir em seus processos de individuação. Desse modo, a escolha e vivência de jogos de R.P.G. viabilizam o progressivo caminhar rumo a si mesmo

This hermeneutic and alchemical hermeneutic dissertation reviews Jungian literature related to body-based methods of practicing depth psychotherapy to address the problem of extremely limited body-based Jungian psychotherapeutic modalities. It goes on to offer explanations of the various psychological aspects of four of the five Elements within Chinese medicine. It then offers four sequences of Five Element Archetypal Qigong (FEAQ) related to the four Elements previously addressed: Wood, Fire, Metal and Water. It concludes with a discussion of findings and recommendations for future research and practice. Essentially, this dissertation uses the psychological concepts and insights contained in Chinese medicine to show how they can be applied to Jungian psychotherapy through the moving meditation of FEAQ. Body-based psychotherapies constitute a minuscule fraction of the literature and practice modalities within Jungian psychotherapy. This dissertation begins the process of increasing the validity and prevalence of body-based Jungian psychotherapy. It also implies the need for further research on the applicability of Chinese medical concepts to contemporary Western body oriented psychotherapies.

Our earth has begun its sixth extinction and our culture thrives in ideological third nature and the era of technology. Hardcore pornography demonstrates a fear-based split in the relationship between the Great Mother and Terrible Mother archetypes, and the consumption of violent sexual material is indicative of existential death-avoidance, or despair. The archetypes present in the Moms/Hot Mom/Mother/MILF, Youth/Teen, and 18 and Abused categories of porn evoke the fear of the feminine as related to Mother Earth, and elucidate the collective’s split feminine archetypes. This research uses heuristic and alchemical hermeneutic research methods to discern how these archetypes within hardcore pornography explicate our cultural complex regarding Mother Nature. What results is a call to consciousness and a clinical aim toward shadow integration, the assimilation of masculine and feminine parts of self, and a cohesive relationship toward imagery and imagination, lest they be altogether replaced by pornography.