Relevant bibliographies by topics / Archetype (psychology)

Academic literature on the topic 'Archetype (psychology)'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 March 2023

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Journal articles on the topic "Archetype (psychology)":

1

Marie Mamchur, Carolyn. "IN THE ARMS OF AN ARCHETYPE." EPH - International Journal of Humanities and Social Science 3, no. 4 (November 10, 2018): 11–18. http://dx.doi.org/10.53555/eijhss.v3i4.59.

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Exploring the powerful nature of archetypes as they grab hold and thrust us, unaware, or release us into the conscious experience of their energy, In the arms of an archetype describes the author’s personal journey from one archetype, The Lover, to another, the Creator. Weaving narrative and poetry, psychological discourse and philosophy, the article examines the call and the shadow side of these two archetypes and the influences each had on the journey of a young girl into womanhood. The article presents a heartfelt reflection of Jung’s claim that “Our personal psychology is just a thin skin, a ripple on the ocean of collective psychology … and the archetypes are the real decisive forces, they decide the fate of man.”
2

Yerzhanova, S. B., and K. K. Baidetova. "PSYCHOLOGICAL AND PHILOLOGICAL ASPECTS OF THE ARCHETYPE." BULLETIN Series Psychology 64, no. 3 (September 20, 2020): 85–89. http://dx.doi.org/10.51889/2020-3.1728-7847.15.

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In our article, we paid attention to the history of the concept of archetype, studied and analyzed the concepts of archetypal plot, motive, and stopped at its place in literature, mythology, psychology, and culture. We paid special attention to the work of the Swiss scientist-psychologist C. G. Jung, who introduced the term archetype into science and studied it in psychological, philosophical, and cultural aspects. Having identified the first archetypal images shown by Jung, we made an analysis, giving importance to the role of the concept of" collective unconscious " in the archetype. In addition, we determined the scientific significance of philological research. The concepts of archetypal plot and archetypal motif introduced by the Russian scientist Meletensky were defined, and examples of archetypal motifs and plots in mythology were given. We have analyzed the concepts of myth and archetype, citing the scientific justifications in the literature. The development of the mythical motif in the works of modern Kazakh writers requires a detailed study of the concept of archetype. At all times, literature cannot separate itself from its original source –myth. Since the Archetype is closely related to mythology, we believe that the importance of this topic is very high today
3

Hordiienko, N. M. "Sociological archetypology: analysis of theoretical and methodological principles and postmodern practices in Ukraine." Ukrainian Society 81, no. 2 (June 28, 2022): 32–41. http://dx.doi.org/10.15407/socium2022.02.032.

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The author substantiates conceptual and methodological principles based on a comprehensive analysis of the theoretical and scientific status of sociological archetypology within the system of modern socio-humanitarian knowledge. These principles are represented in the conceptual system comprising the following central provisions: general orientation of scientific research in the area of sociological archetypology on society as a collective subject, whose vital activity at the implicit level of the collective unconscious is primarily determined by archetypes; the dialectic character of transformations within conceptual and methodological foundations of sociological archetypology through the integration of new components, among which the most significant innovative potential is displayed by the concept of G. Durand involving the need to update the traditional methodology (in particular, through substantiation of methodological psychology and the method of convergence) and introduce into the research discourse additional archetypal symbols (theriomorphic, nyctomorphic, catamorphic, diaeretic, inversion, light-visual and cyclic symbols); methodological parity of ontological and epistemological functions of archetypes; and methodological revision of key concepts and ideas of sociological archetypology from the standpoint of contemporary postmodern sociology, characterized by the actualization of research interest in traditional culture at a new theoretical level (M. Maffesoli). The paper explains theoretical and interpretive trends of modern sociological archetypes, among which the leading ones are the following: polysemy of “archetype” as a concept and debatable interpretation of its definition markers; broad functionality of the concept “archetype”, which represents the trend of research interest actualization in traditional culture; intensification of the national researchers’ interest in deep archetypal foundations of the Ukrainian culture and mentality and in sociological analysis of modernity, mainly to diagnose transformational changes in Ukrainian consciousness and study the psycho-social foundations of contemporary postmodern civilizational identity, which reflects the theoretical continuity of traditional and postmodern interpretation of the essence of the archetype, starting with the Jungian conceptual paradigm; the promotion in the scientific publications of an analytical approach based on the understanding the archetype as the name of a particular type of personality in personology.
4

Rozik, Eli. "Deconstruction of archetypal characterization: the case of Nina in Chekhov's The seagull." International Journal of Jungian Studies 3, no. 1 (March 1, 2011): 53–68. http://dx.doi.org/10.1080/19409052.2011.542372.

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This study explores the Jungian notions of ‘archetype’, ‘projection’ and ‘imago’, and suggests the distinction between ‘archetypal’ and ‘cognitive’ characterization on the level of intention, and its implications regarding dramatic creativity. Whereas archetypal characterization aims at matching archetypes in the spectators’ minds, cognitive characterization aims at saying something true on the nature of real people, in the spirit of naturalism. Archetypal characterization thus offers the opportunity for the spectators to confront suppressed contents of their psyches. This study also suggests a model for the transition from the archetypal mode of characterization to the cognitive one through a process of deconstruction, and applies this model to Nina's process of individuation from adolescence to maturity in Chekhov's The seagull.
5

Mills, Jon. "The Essence of Archetypes." International Journal of Jungian Studies 10, no. 3 (February 8, 2018): 199–220. http://dx.doi.org/10.1080/19409052.2018.1503808.

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Jung’s notion of the archetype remains an equivocal concept, so much so that Jungians and post-Jungians have failed to agree on its essential nature. In this essay, I wish to argue that an archetype may be understood as an unconscious schema that is self-constitutive and emerges into consciousness from its own a priori ground, hence an autonomous self-determinative act derived from archaic ontology. After offering an analysis of the archetype debate, I set out to philosophically investigate the essence of an archetype by examining its origins and dialectical reflections as a process system arising from its own autochthonous parameters. I offer a descriptive explication of the inner constitution and birth of an archetype based on internal rupture and the desire to project its universality, form, and patternings into psychic reality as self-instantiating replicators. Archetypal content is the appearance of essence as the products of self-manifestation, for an archetype must appear in order to be made actual. Here we must seriously question that, in the beginning, if an archetype is self-constituted and self-generative, the notion and validity of a collective unconscious becomes rather dubious, if not superfluous. I conclude by sketching out an archetypal theory of alterity based on dialectical logic.
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Akca, Uljana. "The Archetype as Form of Ontological Difference." International Journal of Jungian Studies 12, no. 2 (October 12, 2020): 180–200. http://dx.doi.org/10.1163/19409060-bja10004.

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Abstract It has often been argued that Jung failed to explain and ground his theory of the archetypes sufficiently, as he remained caught between a psychological, a biological, and a transcendent model of explanation. Inspired by Martin Heidegger’s methodology in Being and Time, this paper will combine an ontological inquiry with a phenomenological analysis of the archetype, to re-interpret it beyond the Jungian psychology and its inherent paradoxes. I will outline a distinction between a psychological appropriation of the archetype, and one that approaches its numinosity as such. According to my argument, this twofold phenomenology of the archetype reveals it to be a form through which we become aware of an ontological difference within our being. The argument will mainly be unfolded through an interpretation of the nymph-maiden in Lucas Cranach’s 16th century painting series Nymph of the Spring, followed by an assessment of our contemporary relation to the same archetype.
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Liu, Yingwei, Tao Wang, Ling Zhou, and Chunyan Nie. "Study on Chinese Brand cultural archetype: theory building and cross-cultural comparison." Journal of Contemporary Marketing Science 3, no. 1 (April 14, 2020): 57–80. http://dx.doi.org/10.1108/jcmars-12-2019-0050.

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PurposeThe essence of “Chinese element” has been pinpointed as the representation of national cultural archetype resource of China, which reflects to the overall power enhancement of China. Applying the Chinese national cultural archetype resource, which will be used for promoting the Chinese Brand internationalization, aims for the consumers' approval with the hope of integrating and spreading the unique cultural advantage of Chinese brand. The recognizing of Chinese brand's cultural archetype in this paper has constituted the basis of Chinese brand's cultural archetype strategy.Design/methodology/approachBased on the Grounded Theory, this paper has collected and analyzed the value symbols, character images and theme stories of Chinese narrative advertisements and constructed the cultural archetype framework of Chinese brands. This paper makes a comprehensive application of Charmaz's constructivist analysis and the main axis analysis and inspection method advocated by Strauss, with the aim of building a more objective and systematic theoretical framework for the Chinese brand cultural archetype.FindingsIn this framework, it revealed: (1) Chinese brand's cultural archetype can be divided into 12 concrete archetypes according to individual's relationship with self, the other, community and nature; (2) Consumers' different ways of self-categorization are attributed as the essential difference among various archetypes. This paper also compared and analyzed the differences between Chinese and Western cultural archetypes from three perspectives, formation of social structure, pedigree of myth and character's feature.Originality/valueThis paper has certain innovative significance to the theoretical construction of the archetype of Chinese brand culture. First, based on the cultural perspective, this paper applied the cultural psychological connotation of archetype to the brand research across culture, which is more conducive to the researchers' investigation of the cultural psychology of consumers in the cross-cultural context? Second, based on the identification and comparative study of Chinese brand culture archetype, it provides a new expansion and supplement for the research on brand internationalization and globalization in emerging countries.
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Ghaffarinejad, A., and F. Estilai. "Persian talismans and psychology." European Psychiatry 26, S2 (March 2011): 1054. http://dx.doi.org/10.1016/s0924-9338(11)72759-6.

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Talisman is writing on metal, paper or animals skin which is a collection of diagrams, words, numbers and amazing patterns. Talismans usually are an illegible writings and not comprehensible for everyone.Talismans have had an important role in ordinary life and interpersonal relations of Iranians since the years.These talismans have used for making kindness, removing the evil eye effect, marriage, birth and…Despite, these are not studied scientifically and this question that talismans actually are archetype has no answer yet.Archetypes are a collection of perception and over perception which a group inherits. They are simple pictures and have dynamic process of collective unconscious.In this view, the talismans are a type of archetypes; they are natural process frequently repeat and have relation with inner and outer events of human's life.Major archetypes are Self, Shadow, Anima and Animus. In this article we try finding some of these archetypes in texts and pictures of ancient Iranian talismans base on Carl Gustav Jung psychology by using images and explain them.
9

Khair, Rahimal. "Arketipe Ketaksadaran Tokoh Faris dan Inayah dalam Novel Lail wa Qudbhan Karya Najib Al-Kailani." Arabiyatuna : Jurnal Bahasa Arab 4, no. 1 (May 8, 2020): 49. http://dx.doi.org/10.29240/jba.v4i1.1359.

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This research aims to describe the psychological conflict that can impact the changes of Faris and Inayah attitudes when acting on novel Lail wa Qudbhan by Najib al-Kailani. The approach of this research is the psychology of literature that discusses of the psychology aspects of figures in the work or is called the textual approach. The theory used to study the psychology of figures in this research is Carl Gustav Jung’s psychology theory and focused on the archetypes of the character’s unconsciousness. The research method used is a qualitative method, documentation technic with descriptive analysis of data analysis. There is also the result of this study found that the cause of the change in attitude of Faris and Inayah figures is their unconscious archetype. Faris’s archetype consists of a persona obstinacy, a shadow of killing and copulation, his anima is uncontrolled emotional, a great mother who brings destruction, wise old man who advise and teach patience, and Self want freedom of life and happiness. While Inayah’s archetype consists of a persona of a happy wife, a shadow of murder an indidelity, an animus of rational and stubborn thinking, a great mother who loves, wise old man who teaches patience, and Self want freedom and happiness.
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Hart, David W., and F. Neil Brady. "Spirituality and Archetype in Organizational Life." Business Ethics Quarterly 15, no. 3 (July 2005): 409–28. http://dx.doi.org/10.5840/beq200515327.

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Abstract:Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but alsowhywe have them. We present three common archetypes and their implications in a management context. That is followed by an application of the archetypal approach to some of the more spiritually corrosive aspects of organizational life and a discussion of the implications of archetypes as a source of motivation.
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Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Archetype (psychology)":

1

You, Xiao. "Archetype and archetypal image in Chinese myths, legends and tales." Thesis, University of Essex, 2018. http://repository.essex.ac.uk/23484/.

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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.
2

Tran, Minh. "Toward a Theo Psychology| Theotherapy and the Poeticdynamics of the Archetype of Opposites." Thesis, Pacifica Graduate Institute, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10257436.

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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.

3

Hunt, John Jung C. G. "Jung and his archetypes : an extrapolation on polarity /." [Richmond, N.S.W.] : University of Western Sydney, Hawkesbury, Faculty of Social Inquiry, 1999. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030519.100731/index.html.

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Smith, Vanessa N. "The Archetype of Initiation| A Physical Manifestation Through Psychically Co-created Trauma." Thesis, Pacifica Graduate Institute, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10748084.

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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.

5

Bodisch, Anja Maria. "Tracking spoor of the wild woman archetype during a university merger." Thesis, Nelson Mandela Metropolitan University, 2006. http://hdl.handle.net/10948/477.

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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.
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Caps, Annie. "Fuzzy robots utopian ideals, immortalization of youth, and the innocence of childhood /." Orlando, Fla. : University of Central Florida, 2009. http://purl.fcla.edu/fcla/etd/CFE0002543.

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Faber, Phillip A. "An experimental and qualitative investigation of the relationship between archetypal imagery in waking fantasies and nocturnal dreams." Doctoral thesis, University of Cape Town, 1987. http://hdl.handle.net/11427/15864.

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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.
8

Curra, Audrey D. "Body and Dream| Authentic Movement and Dream Work Evoking the Great Mother Archetype Within Psyche." Thesis, Pacifica Graduate Institute, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10076219.

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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.

9

Chalk, Beryl. "Empowered narratives : drama praxis and the archetype as a means to authentic voice for women." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 1997. https://ro.ecu.edu.au/theses/897.

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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".
10

Shendow, William. "Regionalism and community archetypes: filling the analysis gap." Diss., Virginia Tech, 1991. http://hdl.handle.net/10919/39448.

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Books on the topic "Archetype (psychology)":

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Hillman, James. Archetypal psychology. Putnam, Conn: Spring Publications, Inc., 2013.

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Marshall, McLuhan. From cliché to archetype. Berkeley, CA: Gingko Press, 2011.

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Pearson, Carol. Introduction to archetypes: The guide to interpreting results from the Pearson-Marr Archetype Indicator Instrument. Gainesville, Fla: Center for Applications of Psychological Type, 2002.

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James, Hillman. Archetypal psychology. 3rd ed. Putnam, Conn: Spring Publications, 2004.

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S, Larson James, ed. The theory of archetypes. New York: Nova Science Publishers, 2004.

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Larson, James S. The theory of archetypes revisited. Hauppauge, NY: Nova Science Publishers, 2009.

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Kostera, Monika. Organizations and Archetypes. Cheltenham, UK: Edward Elgar, 2012.

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Silcott, Mireille. Archetypes: Social animals in our midst. Toronto: McClelland & Stewart, 2006.

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Malenko, S. A. Arkheologii︠a︡ Samosti: Arkhetipicheskie obrazy osushchestvlenii︠a︡ Chelovecheskogo i formy ego sot︠s︡ialʹnogo oborotnichestva : monografii︠a︡. Velikiĭ Novgorod: Novgorodskiĭ gos. universitet im. I︠A︡roslava Mudrogo, 2008.

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Lundquist, Suzanne Evertsen. The trickster: A transformation archetype. San Francisco: Mellen Research University Press, 1991.

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Book chapters on the topic "Archetype (psychology)":

1

Casement, Ann. "Archetype." In Encyclopedia of Psychology and Religion, 134–37. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_45.

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Casement, Ann. "Archetype." In Encyclopedia of Psychology and Religion, 109–13. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_45.

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Spitzer, Anais N., Kathryn Madden, Leon Schlamm, Stuart Z. Charmé, Melissa K. Smothers, Ronald Katz, Jo Nash, et al. "Archetype." In Encyclopedia of Psychology and Religion, 67–70. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_45.

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Casement, Ann. "Archetype." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2016. http://dx.doi.org/10.1007/978-3-642-27771-9_45-4.

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Skogemann, Pia. "The Daughter Archetype." In Anthology of Contemporary Clinical Classics in Analytical Psychology, 212–20. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003148968-14.

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Sotirova-Kohli, Milena. "Experimental approaches to the study of the archetype." In Research in Analytical Psychology, 41–54. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315527178-4.

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Dobbins, James E., Brigitte Beale, Amber Thornton, and Tiffany G. Porter. "Exploring the Intersection of Parenting, Ethnicity, Race, and Gender in the Deconstruction of the Nuclear Family Archetype." In Handbook of Race-Ethnicity and Gender in Psychology, 131–49. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-8860-6_7.

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Dobbins, James E., Brigitte Beale, Amber Thornton, and Tiffany G. Porter. "ERRATUM TO: Exploring the Intersection of Parenting, Ethnicity, Race, and Gender in the Deconstruction of the Nuclear Family Archetype." In Handbook of Race-Ethnicity and Gender in Psychology, E1. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-8860-6_19.

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Feinstein, David. "Archetypes." In Encyclopedia of psychology, Vol. 1., 232–34. Washington: American Psychological Association, 2000. http://dx.doi.org/10.1037/10516-083.

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Bailey, Lee W. "Archetypal Cultural Psychology." In Encyclopedia of Psychology and Religion, 128–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9100.

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Conference papers on the topic "Archetype (psychology)":

1

Савкина, С. Б. "ABOUT THE APPLICATION OF THE ANALYTICAL AMPLIFICATION METHOD IN THE THERAPY OF A PATIENT WITH BORDERLINE MENTAL DISORDER BASED ON THE FAIRY TALE «GO THERE — I DON'T KNOW WHERE, BRING THAT — I DON'T KNOW WHAT»." In Антология российской психотерапии и психологии. Crossref, 2021. http://dx.doi.org/10.54775/ppl.2021.98.50.017.

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В данной статье описан фрагмент психотерапевтической работы в парадигме юнгианского анализа с использованием метода амплификации с пациентом, имеющим пограничное расстройство психики. Амплификация — инструмент аналитической работы, введенный в практику К.Г. Юнгом, позволяющий исследовать и интерпретировать явные и скрытые психодинамические процессы через символический язык. По сути процесс амплификации — осмысление индивидуальной психической жизни индивида посредством использования коллективного опыта знаний: мифов, легенд, сказок и т.п. Современная психология, считал Юнг, так или иначе, имеет дело с продуктами бессознательной фантазии - мифологическими и сказочными мотивами, наиболее объективно отражающими динамику психической жизни. «Пользуясь методом мифологической амплификации, мы выбираем те или иные аналогии потому, что их смысловое ядро идентично содержанию исследуемых процессов или в каком-то отношении походит на него. Принимая в качестве данности, что все, когда-либо выраженное человеком в словесной или образной форме, обладает абсолютной психической реальностью, мы можем утверждать, что любая аналогия помогает уточнить, объяснить и подтвердить наше толкование мотивов бессознательных процессов» [4]. В случае с данным пациентом универсально подошла русская народная сказка «Пойди туда — не знаю куда, принеси то — не знаю что» [22]. Опираясь на исследования признанных авторов психоанализа и аналитической психологии, амплификацию этой сказки можно рассматривать как абрис мужского пути индивидуации, «синтетического процесса», описанного К.Г.Юнгом [12]. «Возможной целью, здоровым предназначением ассимилирующих процессов является путь индивидуации, подразумевающий самоосуществление, становление человека самим собой. Индивидуация от лат. in-dividuus означает «неделимый», «неразделенный», «неразведенный», «нерасщепленный» [19]. Индивидуация предполагает достижение психически нового интегрированного состояния, установление устойчивой связи между эго (осознаваемый идентифицированный образ «Я») и архетипом Самости (сложный центр психической жизни, соединяющий бессознательные и сознательные знания человека о себе самом и трансформирующий личность,). Амплификация данной сказки позволяет исследовать внутрипсихическое взаимодействие архетипической пары — маскулинного начала в сознательном поле мужчины и женского в его бессознательном — на разных этапах развития. Подобное взаимодействие отражает реальные отношения с противоположным полом, отзеркаливая внутреннюю/внешнюю мужскую/женскую часть личности. Также данная амплификация дает возможность предположить, что является основным фактором, «запускающим» процесс индивидуации у мужчин. This article describes a fragment of psychotherapeutic work in the paradigm of Jungian analysis using the amplification method with a patient with borderline mental disorder. Amplification is a tool of analytical work introduced into practice by C.G. Jung, which allows to investigate and interpret explicit and hidden psychodynamic processes through symbolic language. In essence, the amplification process is the comprehension of an individual's individual mental life through the use of collective experience of knowledge: myths, legends, fairy tales, etc. «In myths and fairy tales, as in dreams, the soul tells its own story, and the interaction of archetypes is revealed in its natural frame: "creation, re-creation, eternal spirit eternal entertainment»[13]. In the case of this patient, the Russian folk tale «Go there — I don't know where, bring that — I don't know what» was universally suitable [22]. Based on the research of recognized authors of psychoanalysis and analytical psychology, the amplification of this fairy tale can be considered as an outline of the male path of individuation, a «synthetic process» described by C.G. Jung[12]. «A possible goal, a healthy purpose of assimilating processes is the path of individuation, implying self-fulfillment, becoming a person himself. Individuation from Lat. in-dividuus means «indivisible», «undivided» [19]. Individuation presupposes the achievement of a psychically new integrated state, the establishment of a stable connection between the ego (a conscious identified image of the «I») and the archetype of the Self (a complex center of mental life that connects the unconscious and conscious knowledge of a person about himself and transforms the personality). The amplification of this fairy tale allows us to explore the intrapsychic interaction of the archetypal pair — the masculine principle in the conscious field of a man and the female in his unconscious — at different stages of development. Such interaction reflects a real relationship with the opposite sex, mirroring the inner/outer male/female part of the personality. Also, this amplification makes it possible to assume that it is the main factor «triggering» the process of individuation in men.
2

Pervak, V. E. "РОЛЬ ИГРОПРАКТИКИ КАК ПСИХОЛОГИЧЕСКОГО ИНСТРУМЕНТА В КОНСУЛЬТИРОВАНИИ СПЕЦИЛИСТА (НА ПРИМЕРЕ ИГРОТРЕНИНГА ИроКом)." In ПЕРВЫЙ МЕЖКОНТИНЕНТАЛЬНЫЙ ЭКСТЕРРИТОРИАЛЬНЫЙ КОНГРЕСС «ПЛАНЕТА ПСИХОТЕРАПИИ 2022: ДЕТИ. СЕМЬЯ. ОБЩЕСТВО. БУДУЩЕЕ». Crossref, 2022. http://dx.doi.org/10.54775/ppl.2022.47.34.001.

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The present time in the midst of the current situation in the world, many professions are experiencing physical and psychological changes. Game practice also goes through its own psychological path of development, because it has been introduced into our lives as an effective psychological method of helping the people through various transformational board and online games. The psychological game "IgroCom" (authors: V. Pervak, M. Kovaleva, E. Danko, A. Muravyeva) is a simulator to train specialists in the field of game practice under the development program "Game practice for specialists of helping professions". It includes modern therapeutic and transformational gaming technologies that improve the quality of services and qualified assistance to the people. The 179 theoretical basis of the game includes the basic concepts: archetypes of C. Jung; stages of effective communication according to M. Forverg; coaching; resource psychology. The basic principles of coaching are orientation to the goal, future, result; directed questions in the game as a technique for modeling the future; search for the best strategies and solutions. The task for the specialist through the transformational game "IgroCom" is to help the participants of game training to realize what internal resources are necessary to achieve the goal; to find out which archetype is the most resourceful for the client, and what it can give them; to restore the participant's current state, to improve communication and negotiation skills; to explore the situation and to feel like to be a part of the team; to realize how this game reflects the events of life and what resource it gives. The game invites you to an exciting journey for the effective communication and resources. The motto of the game is The Fire of Life wants you to start the way! На современном этапе, в разгар сложившейся ситуации в мире, многие профессии переживают физические и психологические изменения. Игропрактика также проходит свой собственный психологический путь развития и устойчиво внедрилась в нашу жизнь как эффективный психологический метод помощи клиентам через трансформационные настольные и онлайн-игры. Психологическая игра "ИгроКом" (авторы: В. Первак, М. Ковалева, Е. Данько, А. Муравьева) является тренажером для обучения специалистов в сфере игропрактики по программе повышения кввалификации «Игропрактика для специалистов помогающих профессий». Она включает в себя современные терапевтические и трансформационные игровые технологии, позволяющие повысить качество оказания услуг и квалифицированной помощи населению. Теоретическая основа игры включает в себя основные концепции: архетипы К. Юнга; этапы эффективного общения по М. Форвергу; коучинг; ресурсную психологию. Основные принципы коучинга: ориентация на цель, будущее, результат; направленные вопросы в игре как техника моделирования будущего; поиск наилучших стратегий и решений. Задача специалиста через трансформационную игру «ИгроКом» помочь участникам игротренинга: осознать, какие внутренние ресурсы необходимы для достижения поставленной цели; выяснить, какой архетип самый ресурсный для клиента в данной ситуации, и что он может дать; восстановить текущее состояние участника; совершенствовать навыки общения, ведения переговоров; исследовать ситуацию и почувствовать себя частью команды; осознать, как эта игра отражает события жизни и какой ресурс это даёт. Игротренинг «ИгроКом» приглашает в увлекательное путешествие в горы за эффективным общением и ресурсами. Девиз игры: «Огонь Жизни» зовёт тебя в путь!
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Andronnikova, O. O. "ПСИХОЛОГИЧЕСКИЕ АРХЕТИПЫ В ПСИХОТЕРАПИИ ЖЕРТВЕННОСТИ." In ПЕРВЫЙ МЕЖКОНТИНЕНТАЛЬНЫЙ ЭКСТЕРРИТОРИАЛЬНЫЙ КОНГРЕСС «ПЛАНЕТА ПСИХОТЕРАПИИ 2022: ДЕТИ. СЕМЬЯ. ОБЩЕСТВО. БУДУЩЕЕ». Crossref, 2022. http://dx.doi.org/10.54775/ppl.2022.25.88.001.

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Archetypical approach in modern psychology is considered to be effective enough to solve the problem of human study in the context of its interaction with the outside world. Turning to the psychic essence of the phenomena of the world, Carl Gustav Yung considered the central archetypes of personality as endowed with universal qualities far beyond the boundaries of the individual human being. The modern view on archetypes involves understanding archetypes as «emergent» principles [4] arising from early experience common to all the people [1]. Архетипический подход в современной психологии рассматривается как достаточно эффективный для разрешения проблемы изучения человека в контексте его взаимодействия с внешним миром. Обращаясь к психической сущности явлений мира К.Г. Юнг, рассматривал центральные архетипы личности как наделённые универсальными качествами, значительно выходящими за рамки отдельной человеческой личности. Современный взгляд на архетипы состоит в том, чтобы понимать архетипы как «эмерджентные» принципы [4], возникающие из переживаний раннего опыта, общего для всех людей [1].
4

Porcu, Daniela. "Trust, Mystery, Love and The Search for Wholeness Stories of Transference and Countertransference in The Gospels." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.012.

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Abstract The purpose of this presentation is to contribute to the archetypal aspects of the transference and the countertransference through an exploration of the Christian imagery, strengthening the relationship between religion and analytical psychology. C.G. Jung thought that the transference had a key role in the healing process, allowing the doctor to take over the patient’s suffering, so it can be shared, explored creatively, and integrated into consciousness. He believed that this type of relationship could also have archetypal aspects beside personal ones, triggering projections such as the saviour complex on the side of the patient and identifications with the wounded-healer on the side of the therapist. Building on Jung’s and the post-Jungians’ insightful remarks, this presentation will investigate the transference dynamics in the stories of the Gospel, drawing parallels between the analytic couple on the one hand and Christ and his community on the other. In particular, it will focus on aspects such as trust and mystery, love that heals and the endless search for wholeness, considering both episodes of healing and spiritual rebirth, like The Bleeding Woman, and of preaching and revelation, like The Road to Emmaus. KEYWORDS: gospel, transference, analytical psychology

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