Dissertations / Theses on the topic 'Jung, C. G. (Carl Gustav), 1875-1961'
To see the other types of publications on this topic, follow the link: Jung, C. G. (Carl Gustav), 1875-1961.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 45 dissertations / theses for your research on the topic 'Jung, C. G. (Carl Gustav), 1875-1961.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Gagné, Barbara. "L'androgynie psychique chez Carl Gustav Jung." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/50910.
Full textAbstract:
Survol et description de ce que l'on entend par «psyché androgyne» ou «bisexualité psychique», pour répondre à la question suivante: est-ce qu'au bout du processus d'individuation, (définition du processus d'individuation: processus de formation et de particularisation de l'individu; plus spécialement de l'individu psychologique comme être distinct de l'ensemble, de la psychologie collective) présenté par Jung, après l'intégration du principe féminin chez l'homme que l'on appelle «anima» et inversement pour la femme, c'est-à-dire l'intégration du principe masculin qui se nomme «animus », nous en arrivons à une psyché androgyne? Présentation du processus d'individuation chez Jung et l'apport du néo-jungien, James Hillman.
2
Farmer, Yanick. "Le concept de destin chez Carl Gustav Jung." Doctoral thesis, Université Laval, 1999. http://hdl.handle.net/20.500.11794/41544.
Full textAbstract:
L'objectif général de cette thèse est de conceptualiser la notion de destin dans l'œuvre du psychiatre suisse C. G. Jung (1875-1961). Puisque la force du destin se révélé à travers la tension entre la volonté consciente, véritable moteur de la liberté Individuelle, et les déterminismes divers qui restreignent cette liberté, notre travail comporte deux volets. Le premier consiste en une analyse qui vise à établir la structure des déterminismes définis par la psychanalyse Jungienne. Ce volet de notre travail couvre les cinq premiers chapitres de cette thèse. Le deuxième volet s'attache ensuite à définir une conception Jungienne de la liberté qui prend en compte la structure des déterminismes établie dans les cinq premiers chapitres. Ce deuxième volet, qui est l'objet du sixième et dernier chapitre, sert aussi à marquer la place de la pensée Jungienne dans l’univers philosophique du vingtième siècle, ce qui est le deuxième grand objectif de notre thèse.
3
Reisdorfer, Ulianov. "Um momento perigoso : Jung e o nazismo." [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281629.
Full textAbstract:
Orientador: Amneris Angela MaroniDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-03T16:41:28Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_M.pdf: 11065602 bytes, checksum: bd6b1497189b368cfd3e0e1c634091da (MD5) Previous issue date: 2003
Resumo: o envolvimentode Jung com o Nazismo na década de 30 é um tema que não encontra respostas definitivas. Numa tentativa de interpretação desta relação, no que diz respeito aos aspectos teóricos da psicologia junguiana, procuraremos analisar uma possível conexão teórica entre a psicologia analítica e a ideologia nazista. Para tal fim, analisaremos o que acreditamos ser uma dupla filiação filosófica dos aspectos da psicologia junguiana que se referem à relação entre indivíduo e sociedade: filiam-se por um lado aos filósofos românticos alemães, e por outro lado a Nietzsche. Cremos que uma análise desta relação nos fornecerá elementos suficientes para compararmos teoricamente Jung e a ideologia nazista. A relação orgânica entre indivíduo e comunidade presente na teoria psicológica de Jung (expressa em idéias como "participação mística", libido familiar e relação mente-corpo-terra) constitui-se em um traço romântico de seu pensamento; mas acreditamos que esta tendência, que poderia vinculá-lo, de certa forma, ao Nazismo, é contrabalançada por uma tendência ainda mais forte de diferenciação do indivíduo em relação ao todo social (seja família, nação, Estado, povo, etc.), a qual manifesta-se por meio de um processo de autodesenvolvimento e auto-educação denominado processo de individuação (e aqui Jung recebe influências de Nietzsche)
Abstract: Jung's involvement with the Nazism in the Thirties is a theme that doesn't find conclusive answers. In an attempt to interpret this relation, concerning the theoretical aspects of the jungian psychology, we will try to analyze a possible theoretical connection between the analytical psychology and the Nazi ideology. For such an end, we are going to analyze what was believed to be a double philosophical filiations of the jungian psychology aspects which make reference to the relationship between individual and society: both join the German romantic philosophers at one hand, and to Nietzsche on the other. We believe an analysis of this relationship wiIl supply us with enough elements to compare theoreticaIly the jungian psychology and the Nazi ideology. The organic relationship between individual and community presents in Jung's psychological theory (expressed in ideas as "mystic participation", family libido and relationship mind-body-earth) is a romantic line of his thought; but we believe that this tendency, that could link him, in a certain way, to the Nazism, is counterbalanced by a tendency still stronger of the individual's differentiation in relation to the social whole (family, nation, State, people, etc.), which is shown as a self development and self educational process called individuation process (and at this point Jung is influenced by Nietzsche)
Mestrado
Mestre em Ciência Política
4
Beaubien, Luc. "L'expérience mystique selon C.G. Jung : la voie de l'individuation ou la réalisation du soi." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26182/26182.pdf.
Full text
5
Van, Den Bergh Jean-Luc. "Le rêve chez C. G. Jung." Amiens, 2006. http://www.theses.fr/2006AMIE0023.
Full text
6
Ritske, Rensma. "Understanding Joseph Campbell." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3386.
Full textAbstract:
In this thesis I will be offering an analysis of C.G. Jung’s influence on the theoretical framework of the American comparative mythologist Joseph Campbell. My first main argument will be that Campbell underwent what I am calling a ‘Jungian turn’ around 1968: before this date he was vague and sometimes even dismissive about Jung, while after that date he became suddenly highly positive about Jung’s ideas (particularly about his concept of the archetype). My second main argument will be that this shift in attitude towards Jung occurred because Campbell’s interpretation of Jung changed. Before 1968 Campbell thought of Jung’s concept of the archetype as a ‘closed system’: a completely innate psychological structure that isn’t open to ‘imprinting’ by the environment in any way whatsoever. From 1968 onwards, however, he came to think of the archetype as the equivalent of a so-called ‘open innate-releasing mechanism’, which is the ethologist Konrad Lorenz’s term for a psychological structure that, although it has an innate component as well, is nevertheless open to ‘imprinting’ by the environment. As Campbell’s ideas prior to 1968 had been based on this concept, he realised that his own theoretical framework was compatible with Jung’s to a large extent. My final argument will be that the theoretical position which Campbell arrived at in the final phase of his career (which revolves around the concept of the open innate-releasing mechanism, but which has several other specific characteristics) is the same as the interpretation of Jung put forward by the scholar Anthony Stevens. As Stevens’ work is indisputably Jungian in nature, we might therefore draw the conclusion that it is possible to think of Campbell’s work as ‘Jungian’ in nature as well. However, as there are also some important differences between Campbell and Jung, I am arguing instead that we think of Campbell’s work in the final phase of his career as ‘post-Jungian’: this is the scholar Andrew Samuel’s term for a thinker who may not agree with Jung about every single issue, but whose work is still firmly rooted in his core ideas.
7
Enia, Cézar. "Job : la souffrance et le mal dans sa relation au divin selon Carl Gustav Jung." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100358.
Full textAbstract:
This study is a critical analysis of Carl Gustav Jung's interpretation of the book of Job. It presents first the methodological approach adopted in Jung's reading of the book of Job and the epistemology at the basis of his enterprise. It then explores the biographical context of Jung's writings on the book of Job followed by the reconstruction of Jung's interpretation of it with reference not only to Antwort auf Hiob ( Answer to Job) published in 1952, but also to other writings. A series of critiques addressed to Jung's reading of the book of Job are analyzed and followed by a careful study of key concepts of Jung's psychology necessary to properly situate his understanding of the book of Job. The latter is the bulk of this study and emphasizes the relevance of the notion of the self and of the individuation process. All this provides the background for an exploration of the positive aspect of the unconscious. Doing so is necessary to put in a new light the experience of Job, and thus the suffering of the righteous or the innocent. The conclusion widens the issue concerning the reality of evil and suffering in its relation to the divine according to Jung, and it suggests some possible research topics for further examination.
8
Ribeiro, Patrícia Oliveira. "Primeiras crises psíquicas graves e a tipologia de Jung : um estudo exploratório." reponame:Repositório Institucional da UnB, 2011. http://repositorio.unb.br/handle/10482/13665.
Full textAbstract:
Dissertação (mestrado)—Universidade de Brasília, Instituto de Psicologia, Departamento de Psicologia Clínica, Programa de Pós-Graduação em Psicologia Clínica e Cultura, 2011.Submitted by Luiza Silva Almeida (luizaalmeida@bce.unb.br) on 2013-07-23T17:59:32Z No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Approved for entry into archive by Leandro Silva Borges(leandroborges@bce.unb.br) on 2013-07-23T20:40:57Z (GMT) No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Made available in DSpace on 2013-07-23T20:40:57Z (GMT). No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Este trabalho teve como objetivo principal investigar, a partir das Teorias dos Tipos Psicológicos e dos Complexos de C. G. Jung, a existência de relação entre as manifestações dos fenômenos da função inferior e dos complexos com sofrimento psíquico grave e crises psíquicas do tipo psicótico. Como instrumentos de pesquisa para a identificação do tipo psicológico e da função inferior dos 10 (dez) sujeitos participantes, clientes atendidos pelo Grupo de Intervenção Precoce nas Primeiras Crises do Tipo Psicótico (GIPSI), foi utilizado o inventário psicológico do teste QUATI (Questionário de Avaliação Tipológica). Para a correção do teste usou-se o crivo de respostas e manual que o acompanham e para interpretação e discussão dos resultados nos apoiamos na teoria de C. G. Jung em combinação os métodos prospectivo sintético e de amplificação desenvolvidos por este autor. O tipo psicológico predominante encontrado na amostra foi o tipo sensação introvertido que se apresentou em 6 (seis) sujeitos e a função inferior intuição extrovertida destes seis sujeitos pode ser considerada como indicativo um de fator predisponente para crises psíquicas. Há indicação de que o tipo sensação introvertido tenha necessidade de vivenciar o sintoma psíquico para tomar consciência dos fatores inconscientes e que isso seja um recurso extremo do Self para integrar a função inferior com as demais funções e com o todo psíquico e direcionar o sujeito para o processo de individuação. ______________________________________________________________________________ ABSTRACT
This work aimed to investigate, based on the Theory of Psychological Types and Complexes of C. G. Jung, the existence of a relationship between the manifestations of the inferior function, the complex phenomena and the severe psychological suffering or psychological psychotic-like crises. The psychological inventory of QUATI (Typological Assessment Questionnaire) was used as a research tool for the identification of the psychological type and inferior function of ten participants of the Early Intervention in Psychotic-type First Crisis Group (GIPSI). For the evaluation of the test, the manual and answers of the QUATI psychological inventory were used and the interpretation and discussion of the results were based in the theory of C. G. Jung in combination with the prospective synthetic and amplification methods established by this author. The predominant psychological type in the group sampled was the introverted sensation type, which was represented by six clients. The inferior function extroverted intuition in this group could be considered as an indicative factor that predisposes the clients to psychological crisis. There is indication that the introverted sensation type has a need to experience psychic crises symptoms to be aware of unconscious factors and that this could be an extreme resource of the Self to integrate the inferior function with the other functions and to the psychic whole and also to direct the person to process of individuation.
9
Hamer, Bruna Laselva [UNESP]. "Amoras e jabuticabas: raízes e frutos de uma Pedagogia Profunda para todos." Universidade Estadual Paulista (UNESP), 2014. http://hdl.handle.net/11449/110914.
Full textAbstract:
Made available in DSpace on 2014-12-02T11:16:44Z (GMT). No. of bitstreams: 0
Previous issue date: 2014-05-09Bitstream added on 2014-12-02T11:21:43Z : No. of bitstreams: 1
000797983.pdf: 2454787 bytes, checksum: 99f695b48529330fd9c69a2489b17ce4 (MD5)Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A presente investigação se delineou a necessidade de reconsideração dos propósitos da educação e do sentido do processo de escolarização. Os debates atuais sobre a educação apontam grande dificuldade dos sistemas educativos em proporcionar um ensino de qualidade, respeitando a heterogeneidade e a individualidade na comunidade escolar. A razão, o conhecimento científico e técnico, e a especialidade, são fortemente valorizadas em nossa cultura, o que se reflete na área da educação. Assim, são oferecidos à criança estímulos intelectuais desde muito cedo, enquanto seu corpo, suas emoções, sua intuição vão sendo silenciadas. A Psicologia Junguiana, ao considerar, além do inconsciente pessoal do ser humano, a existência de um inconsciente coletivo, permite ir muito além da visão do homem como ser apenas racional. A observação da criança sob essa ótica, justifica a atenção ao seu corpo, seus sonhos, suas emoções, seu intelecto, sua espiritualidade e quantas outras dimensões se apresentem. A educação deve então atender todas as suas necessidades, visando uma formação integral. Com esse objetivo nasceu a Pedagogia Profunda, a qual considera a criança com suas múltiplas dimensões. Seu eixo teórico se baseia na Psicologia Profunda, integrando ainda princípios e práticas das Danças Circulares Sagradas e dos Toques Sutis. A Pedagogia Profunda não propõe uma metodologia de ensino, mas um aprimoramento do educador, de sua personalidade, de sua visão de ser humano e do seu conhecimento da criança. Além da dança e dos trabalhos corporais citados acima, ela inclui o trabalho com a matéria, por meio de técnicas artesanais e trabalhos manuais, assim como brincadeiras, jogos e confeção de brinquedos. Dessa forma, este estudo teve como objetivo analisar a aplicação dos pressupostos da Pedagogia Profunda na prática de uma docente de Educação Infantil e avaliar se a prática desenvolvida favorece o...
The present study was outline from the need to reconsider the purposes of education and the meaning of the schooling process. Current debates about education indicate great difficulty of educational systems to provide a quality educaiton, respecting the diversity and individuality in the school community. The reason, the scientific and technical knowledge, and specialty are highly valued in our culture, which is reflected in education. Thus, are offered to the child intellectual stimuli very early, while their body, their emotions, their intuition are silenced. Jungian Psychology, by considering, in addition to the personal unconscious of the human being, the existence of a collective unconscious, allows expanding the vision of man a rational only. The observation of the child from this perspective, justifies attention to their body, their dreams, their emotions, their intellect, their spirituality and how many other dimensions are presented. Education must then attend all their needs, aiming at a comprehensive education. With this goal was born Profound Pedagogy, which considers the child with its multiple dimensions. Its theoretical axis is based on Profound Psychology, still integrating the principles and practices of Sacred Circle Dances and Subtle Touches. The Profound Pedagogy does not propose a teaching methodology, but an enhancement of the educator, his personality, his vision of the human being and his knowledge of the child. Besides dancing and body works cited above, it includes working with matter, through artisan techniques and handwork, as well as jokes, games and toys confection. In this way, this study aimed to analyze the application of Profound Pedagogy's assumptions in a early childhood teacher's practice and evaluate whether the practice developed promotes service to diversity. It is featured as a case study, based on qualitative clinical methodology used in the methods of Life History, Narratives and Content Analysis...
10
Vieira, André Guirland. "Imagem, símbolo e narrativa na psicologia analítica de C.G. Jung." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2003. http://hdl.handle.net/10183/2897.
Full textAbstract:
O presente trabalho estuda a narrativa e a imagem como elementos da linguagem do brincar simbólico. Para isto, três crianças foram acompanhadas em um processo de psicoterapia por um período aproximado de um ano. O brincar simbólico das crianças na caixa de areia - sandplay - foi analisado em termos da organização narrativa e da construção de significado a partir da teoria e do método de Psicologia Analítica de C. G. Jung e da teoria narrativa de J. Bruner. Nosso estudo demonstra que o brincar simbólico é uma forma de linguagem e que através dele a criança constrói um texto o qual apresenta-se como uma narrativa ou como uma imagem; que este texto está repleto de elementos os quais aparecem como outras narrativas ou imagens que se interpõem às narrativas construídas pelas crianças. Mostra também que a criança organiza a sua experiência do mundo e a sua experiência da vida através deste texto. Finalmente, indica que o brincar simbólico tem uma função cognitiva de organizar a experiência de vida da criança.
11
Dion, Nicholas Marc. "Worshipping the dark : the manifestations of Carl Gustav Jung's archetype of the shadow in contemporary Wicca." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99367.
Full textAbstract:
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.
12
Brooke, Roger 1953. "Towards an existential phenomenological interpretation of C.G. Jung's analytical psychology." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1011983.
Full textAbstract:
The central aim of this study was to interpret the psychology of C.G . Jung in the light of existential phenomenology, thereby to lay the foundations for an integrated phenomenological analytical psychology. It was recognised that although Jung introduced a poetic understanding of psychological life he tended to adhere theoretically to a Cartesian and natural scientific epistemology and ontology, in which the knower is separated from the known, and psychological life is encapsulated inside the human subject. Thus the main task, which defined generally the study's scope and limitations, was to undercut the lingering Cartesianism in Jung's thought, thereby to recover the world in which one lives as intrinsically and authentically psychological, and one's psychological life as irreducibly world-related. The ontological guidelines for this endeavour were taken primarily from Heidegger and Merleau-Ponty, but it was consistently argued that this hermeneutic movement towards an existential understanding is given within Jung's work itself. Thus: Jung's method is primarily hermeneutic-phenomenological; the psyche is not "mind" or an inner realm more or less linked to the body, but is the embodied life-world, and Jung's descriptions of it - of its autonomy, spatiality and bodiliness, for instance - achieve ontological clarity when it is articulated as Dasein; the self as the totality of the psyche is interpretated in terms of Dasein, and individuation involves differentiation, personalisation and appropriation within existence itself; the complexes, archetypally grounded, are the vital densities of incarnate life, ambiguously conscious and unconscious, known and lived; the archetypes are the fundamental necessities of psychological life, autonomous imaginal structures within which both body and world are founded. Imaginal autonomy is revealed ontically as the metaphorical reality of things, but since imaginal autonomy has no ground thought about psychological life is ultimately poetic. Where relevant, recent theoretical developments in analytical psychology were discussed, particularly the Developmental and Archetypal movements. A clinical study was presented to illustrate some of the main themes of the thesis. In conclusion, the main themes of an integrated phenomenological analytical psychology were outlined, and the central contributions of analytical psychology and existential phenomenology were highlighted.
13
Fodale, Vargas Luis Ernesto. "El concepto proyección en el marco de la colaboración entre Freud y Jung." Master's thesis, Pontificia Universidad Católica del Perú, 2016. http://tesis.pucp.edu.pe/repositorio/handle/123456789/7680.
Full textAbstract:
El presente trabajo explora el desarrollo del concepto freudiano “proyección” en el marco de la mutua colaboración entre Sigmund Freud y Carl Jung. La investigación se inscribe en la línea conceptual histórica y de determinantes inconscientes en el desarrollo de conceptos. En ella, se pretende dar cuenta de diferencias teóricas y metodológicas entre Freud y Jung desde sus inicios que puedan ayudar a dar sentido a la colaboración mutua en el desarrollo del concepto proyección. Para este fin, se revisó críticamente la correspondencia entre ambos, así como las obras de cada uno en las que se pueda evidenciar el trabajo con el conceptoThe following work explores the development of the freudian concept “projection” in the framework of the mutual collaboration between Sigmund Freud and Carl Jung. This research is framed in the line of historical-conceptual research and unconscious determinants in the concept’s development. We intend to explain, the theoretical and methodological differences between Freud and Jung from the beginning that make sense on the mutual collaboration in the development of that concept. With this purpose, we reviewed critically the correspondence between both authors, as well as each one’s works referred to the concept
Tesis
14
Brito, Marcelo Gustavo Costa de. "Representações do onírico na modernidade : ressonâncias dos discursos de Freud e Jung sobre os sonhos." reponame:Repositório Institucional da UnB, 2007. http://repositorio.unb.br/handle/10482/2843.
Full textAbstract:
Dissertação (mestrado)—Universidade de Brasília, Instituto de Psicologia, 2007.Submitted by Rosane Cossich Furtado (rosanecossich@gmail.com) on 2009-12-20T16:00:31Z No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5)
Approved for entry into archive by Lucila Saraiva(lucilasaraiva1@gmail.com) on 2009-12-22T00:54:40Z (GMT) No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5)
Made available in DSpace on 2009-12-22T00:54:40Z (GMT). No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5) Previous issue date: 2007-06-26
Esta dissertação consiste em um esforço interdisciplinar que tem na psicologia seu campo privilegiado de investigação. Nela, assume-se dois eixos de pesquisa: o primeiro é a exposição, em linhas gerais, dos discursos de Sigmund Freud e Carl Gustav Jung acerca dos fenômenos oníricos. No outro, consideramos tais discursos como objetos que produzem sentidos, e assim os perpassamos, em movimentos que os atravessam e circundam, em busca de perceber a polifonia que deles emerge, tentando expressá-la ao menos em parte. Tais discursos tiveram profundas ressonâncias na psicologia nascente, na cultura e na história do pensamento ocidental. _________________________________________________________________________________________ ABSTRACT
This dissertation presents an interdisciplinary study, with a main investigative focus on the field of psychology. It assumes two research axes: The first consists of a general exposition of Sigmund Freud’s and Carl Gustav Jung’s discourses on oniric phenomena. The second one considers and attempts to express these discourses as objects that create meaning, and, in so doing, assist in surpassing the polyphony that emerges from them. Both of these discourses have profoundly resounded with early psychology, culture, and the history of Western thinking.
15
Melli, Rosana A. "Crianças com dificuldades escolares : uma abordagem terapeutica com contos de fada." [s.n.], 2001. http://repositorio.unicamp.br/jspui/handle/REPOSIP/309894.
Full textAbstract:
Orientador: Joel Sales GiglioDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas
Made available in DSpace on 2018-07-27T09:19:36Z (GMT). No. of bitstreams: 1 Melli_RosanaA_M.pdf: 60694211 bytes, checksum: e84b17657a302dd577ddf7eeca9798aa (MD5) Previous issue date: 2001
Resumo: o conto de fada tem sido usado há séculos não só como entretenimento, mas também na educação de crianças e jovens e no tratamento de certos transtornos fisicos e mentais, em diversas culturas. No âmbito da psicologia Analítica, de C.G. JUNG, os contos de fada representam uma expressão simples e pura dos conteúdos inconscientes. Como tal, são interpretados e utilizados na prática clúrica, no atendimento de crianças, jovens e adultos. Dentro desse referencia!, foram utilizados, em um ambulatório público de saúde mental, 20 contos de fada no atendimento grupal de 7 crianças, na faixa etária de 8 a 11 anos, com queixas de dificuldades de aprendizagem, associadas a outros sintomas de regressão psíquica, tais como: uso de mamadeira, baixa tolerância à ftustração, fixação nas figuras parentais, entre outros. As crianças foram avaliadas através de instrumentos formais de avaliação psicológica, nas áreas cognitiva e afetiva, antes do início do tratamento e ao encerramento deste, após um ano de atendimento. O tratamento consistiu da narrativa de contos de fada, durante 33 sessões semanais, no período de março de 1998 a março de 1999. Após as narrativas, as crianças eram solicitadas a representar plasticamente, através de diversos recursos, a parte da história de que mais gostavam, qual o personagem de que mais gostavam ou que gostariam de ser. No final do atendimento, um conto foi escolhido para ser representado teatralmente, sendo os personagens sorteados entre os participantes que apresentaram a peça aos pais, na penúltima sessão de atendimento. As representações e identificações dos participantes, durante as sessões psicoterapêuticas, foram analisadas, amplificadas e interpretadas em uma perspectiva junguiana. Os resultados das avaliações iniciais e finais são apresentados e discutidos. Quatro das crianças receberam alta clúricano encerramento do atendimento psicoterapêutico proposto e três foram orientadas a buscar prosseguimento do processo terapêutico no serviço de psicologia do ambulatório
Abstract: Fairy-tales have been used for centuries not only as entertainrnent but also in children and youngsters education and in treatment of some physical and mental disorders in many cultures. In the field of Ana1yticalPsychology of C.G. JUNG, fairy.;.talesare apure and simple expression of unconscious contents and are interpreted and used in clinical practice, supporting children, teenagers and adults. Assuming this approach, we used 20 fairy-tales in grupal attendance of seven children, from 8 to 11 years old, in a public ambulatory of mental health. These children's parents had reported complaints of learning difficulties associated with other symptoms of psychic regression, such as: the use of feeding bottle, low tolerance of frustration, fixation in parental figures, among others. They were submitted to psychological assessment of cognitive and affective areas, before and after treatment, approximately after one-year interval between pre and post-test. Treatment consisted of narratives of fairy-tales along 33 weekly sessions, in the period between march 1998 and march 1999. After narrative children were asked to represent plastically, using different resources, the most appreciated part or the fairy-tale listened, the character most appreciated or the one they would like to be. At the end of treatment, the group chose one fairy-tale to be represented dramatically, and the characters were sorted among the participants who played it for their parents at the penultimate session of treatment. The representations and identifications of the participants during therapeutical session were analyzed, amplified and interpreted in a jungian perspective. The results of initial and final assessment are presented and discussed. Four children had clinical discharge at the end of the psychotherapeutic work proposed and three of them were oriented to continue the therapeutical process at the psychology service in the ambulatory
Mestrado
Mestre em Ciências Médicas
16
Penna, Eloisa Marques Damasco. "Um estudo sobre o método de investigação da psique na obra de C. G. Jung." Pontifícia Universidade Católica de São Paulo, 2003. https://tede2.pucsp.br/handle/handle/15789.
Full textAbstract:
Made available in DSpace on 2016-04-28T20:39:59Z (GMT). No. of bitstreams: 1
Eloisa Marques Damasco Penna.pdf: 13602347 bytes, checksum: 433a03e7fb0ff9f43be9b27307709f86 (MD5)
Previous issue date: 2003-11-30The question of method in the works of C.G. Jung was not an area neglected by Jungians or by Jung himself, but the systematization of such provoked IiUle interest in the Jungian community. Some reasons for this gap in Jungian literatura have been identified in this study, which aims to systematize the method for investigating the psyche in the works of C. G. Jung. This systematization, has been undertaken in light of the existing concept of the paradigm that stresses the inter-connection of ontological, epistemological and methodological perspectivas in the composition of a paradigm. Based on a chronological approach to the construction of Jung's method, an evolutionary line can be drawn for defining the methodological concepts and assumptions, from the Word association test to the concept of synchronicity and formulation of symbolic amplification to approach psychic phenomena. The conception of unconscious and conscious psychic totality that integrates the internal and external worlds and includes personal and collective aspects within a archetypal symbolic dimension, constituias the ontological base for the Jungian paradigm. The epistemological perspectiva concentrates on the possibility of accessing the collective and personal unconscious through its manifestations - symbols - which are the epistemological bridge between unconscious, conscious and culture. Knowledge and self-knowledge are inseparable. Knowledge is produced through the constant forrnation and transformation of consciousness in search for integration and elaboration of symbols - the individuation process - the individual's continuous movement toward differentiation and complexity. The distinctive mark of Jung's method for investigating the psyche is his archetypal symbolic perspectiva in understanding psychic phenomena. This perspectiva approaches phenomena based on the parameters of causality, purpose and synchronicity and understanding is achieved by archetypal symbolic thought that flows by means of comparisons and analogias that enrich and amplify the unconscious meanings contained in the symbol amplification. Until the middle of the twentieth century, the ideas of C. G. Jung received severa criticism trem the scientific community, since they were considered to be toa general and not scientific enough for the scientific standards of the time. Today, one can observe a growing acceptance of analytical psychology in the existing scientific panorama. Certain approximations between the Jungian paradigm and the characteristics of post-modern science are becoming evident
A questão do método na obra de C.G. Jung, não foi um tema negligenciado pelos junguianos, nem pelo próprio Jung, mas sua sistematização despertou pouco interesse na comunidade junguiana. Alguns motivos são apontados a esse respeito. Este estudo apresenta uma sistematização do método de investigação da psique na obra de C.G.Jung, à luz do conceito atual de paradigma, destacando as perspectivas ontológicas, epistemológicas e metodológicas como aspectos que se articulam na composição de um paradigma. A partir de um eixo cronológico, é traçada uma linha evolutiva da formulação dos conceitos e dos pressupostos metodológicos na obra de Jung, desde o teste de associação de palavras até o conceito de sincronicidade, e a formulação da amplificação simbólica como forma de abordar os fenômenos psíquicos. A concepção de totalidade psíquica (consciente e inconsciente) integrando mundo interno e mundo externo e abarcando aspectos pessoais e coletivos numa dimensão simbólica arquetípica, constitui a base ontológica do paradigma junguiano. A perspectiva epistemológica focaliza a possibilidade de acessar o inconsciente coletivo e pessoal por suas manifestações - os símbolos - que são a ponte epistemológica entre inconsciente, consciente e cultura. Conhecimento e autoconhecimento são indissociáveis. A produção de conhecimento é resultante da constante formação e transformação da consciência em busca de integração e elaboração dos símbolos - processo de individuação - um movimento incessante de diferenciação e complexificação da psique. A marca distintiva do método de investigação da psique na obra de C.G.Jung é a abordagem simbólica arquetípica dos fenômenos psíquicos, a partir dos parâmetros da causalidade, finalidade e sincronicidade. A compreensão é alcançada por meio do pensamento simbólico. o pensamento de C.G.Jung foi criticado pela comunidade científica, sendo considerado muito abrangente e pouco racional para os padrões científicos da época. Hoje, o paradigma junguiano desponta no panorama científico,e apresenta alguns pontos de aproximação com as características da ciência pós-moderna
17
Zanatta, Maria Cecilia. "As metáforas alquímicas no cinema." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284950.
Full textAbstract:
Orientador: Elisabeth Bauch ZimmermannDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
Made available in DSpace on 2018-08-16T23:07:36Z (GMT). No. of bitstreams: 1 Zanatta_MariaCecilia_M.pdf: 1501616 bytes, checksum: 734e8edc11754f019e326f0e22610e78 (MD5) Previous issue date: 2010
Resumo: Dentre os teóricos que buscaram uma visão mais abrangente de ser humano em relação às manifestações culturais de todos os tempos, C. G. Jung (1875-1961), foi quem se dedicou ao estudo da alma humana através de imagens de sonhos, mitos e símbolos da cultura, por acreditar que a atuação do inconsciente se dá através de várias formas de expressão. O processo de criação segundo Jung diz respeito à tradução feita pelo artista de imagens primordiais, vindas espontaneamente do inconsciente, para a linguagem do presente. Ao criar uma obra de arte, o artista transforma sua conexão com o inconsciente em algo acessível a todos, possibilitando que cada um de nós possa também estar reconectando consigo mesmo. Desta forma é que é considerado que o cinema pode atuar como fonte de projeção e transformação interna do indivíduo. O cinema, como qualquer forma de expressão humana, oferece total condição para que elementos culturais se expressem, mesmo quando utiliza elementos arcaicos da cultura que não se alinham aos transmitidos pela tradição corrente. Este é o caso da alquimia e por este motivo ela foi escolhida como foco do trabalho. O desafio proposto foi olhar para o cinema procurando por estes elementos e o resultado foi uma forma de resgate da antiga alquimia em produções humanas atuais. Nesta dissertação analiso quatro filmes como ilustração da discussão principal: A Festa de Babette, Navigator, uma Odisséia no Tempo, Um Beijo Roubado e Stalker. Foi utilizada uma abordagem que, ao mesmo tempo em que procura identificar uma imagem dentro do imaginário tradicional, pretende ser respeitosa no que diz respeito à dimensão simbólica inatingível da obra de arte
Abstract: Among the theoreticians that sought a wider view of the human being in relation to worldwide cultural manifestations, C. G. Jung (1875-1961), chose the study of the human soul through dreams, myths and cultural symbols, because he believed the unconscious acted through several expression forms. The Cinema, as other forms of human expression, offers a good medium for the expression of cultural elements, even when it uses archaic elements that are dissimilar to those transmitted through tradition. This is also the case of Alchemy, which therefore was chosen as the focal point of this Dissertation. We revisited, thus, alchemy through moving pictures. According to Jung, the creative process is related to the translation, made by the artist, of primordial images, spontaneously originated in the unconscious, to the contemporary language. When an artist creates a work of art, she transforms her connection to the unconscious into something accessible to everyone, making it possible for us to also reconnect to our own selves. In that way, we can consider the cinema as a source of projection and internal transformation of the individual. In this dissertation I discuss alchemy through the illustrative analysis of four movies: "Bebette's Feast", "Navigator, a Medieval Odissey", "My Blueberry Nights" and "Stalker". The approach used was to search for images of the movie within the traditional imaginary at the same time as due respect was paid to the unattainable symbolic dimension of the works of art
Mestrado
Mestre em Multimeios
18
Cauville, Joëlle. "Féminin et fusionnel dans l'oeuvre de Jeanne Hyvrard." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28636.
Full textAbstract:
The primary consideration of this study is to show that Jeanne Hyvrard's work is "une litterature sacree" (a sacred literature). The author has chosen myths and symbolism from ancient mythology and from the Bible, and reinterprets these in order to fit feminine imagination. This reinterpretation testifies that she is undergoing an initiatory quest, which corresponds in Jungian terminology to the "individuation process".
The first chapter concerns itself with the difficulty of using a methodological system to study a work which is, by definition, against systems. A Jungian approach, revised by a feminist archetypal theory, was chosen because of its emphasis on the non-rational notion of symbol which is also stressed by the Hyvrardian "langue symbolique du marais" (the language of marshes). Also, Jeanne Hyvrard and Jung have in common an eclectic view of the world, in order to account for its wholeness
(the Hyvrardian "fusionnel"). Both share the idea that in order to establish a balance within oneself and in the world, the feminine principle has to be fully restored.
The second chapter analyzes the elementary aspect of the feminine principle, i.e., the ambivalent mother archetype, sometimes devouring, sometimes nurturing. It includes the negative images of the Gorgon (Medusa), the Moirai, the octopus, as well as the analysis of the metaphor of "engulfing" with the biblical parable of Jonas and the myth of Cronus. The positive elementary character of the Great Mother figure is illustrated by the Cretean snake and dove goddess, and the myths of Noah and Demeter. Those symbolical choices, conscious and/or unconscious,
are part of the "Collective Unconscious" and link Jeanne Hyvrard with the Universal.
The third chapter examines the dynamic aspect of the feminine principle. Here again, there is a negative element to it which leads to madness, and the problem of expressing insanity in the language of reason is raised. In its positive expression, the transformational feminine is achieved through "la langue du marais," a symbolical language, rather inclusive than exclusive. This "language" is close to the controversial notion of feminine writing, in the way it emphasizes difference rather than separation, the language of the body, and the symbol of the "spiral" to convey a new feminine way of thinking as well as writing.
In order to illustrate, symbolically, the importance of the feminine in her search for a new language, Jeanne Hyvrard has chosen three biblical stories: the parable of the fig tree (the champion of the feminine) and the vine (the plant of the patriarchal god); the myth of Abel and Cain (respectively the feminine
and the masculine principles) and the one of Genesis (with an emphasis on the irreducible character of Lilith).
Nevertheless, the ultimate goal of Jeanne Hvyrard's quest is not the feminine but the "fusionnel" (a world of fusion, of totality) which corresponds to the Jungian concept of "self".
The fourth chapter shows how similar Jungian and Hyvrardian symbolisms are, when it comes to the illustration of the self/ "fusionnel." Alchemy and its complex network of symbols (the biblical flood, "le jeu de l'oie," the Tarot) are shown to be an outstanding example of their affinity.
The conclusion underlines the fact that the "individuation process" is a lifelong adventure and in her longing for totality, Jeanne Hyvrard's next landmark stage is "la pensee-corps" (the body-mind).Arts, Faculty of
French, Hispanic, and Italian Studies, Department of
Graduate
19
Munro, Alison Mary. "Aspects of imagery in Catherine of Siena from a Jungian perspective." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1018216.
Full textAbstract:
This study investigates whether or nor not the imagery of Catherine of Siena can be interpreted from a Jungian perspective. It takes a lead from other studies, notably one on Teresa of Avila and Jung. Reading of medieval literature suggests that medievals applied the use of symbols and imagery in ways that are at times baffling to people of our time. Carl Jung was no stranger to imagery and symbol. In our current age with its renewed emphasis on the insights of spirituality, and to some extent its disenchantment with aspects of traditional psychology, there is room for a dialogue between the two disciplines of mysticism and psychology across a six-hundred year divide. The use of imagery, as a window to the soul, in the Christian tradition is examined. Catherine of Siena is situated within her own medieval context, one of upheaval in the church, but also an age of mysticism and spiritual/religious phenomena strange to our own time. Catherine is introduced against the background of her world and against the backdrop of the Dominican tradition. A discussion of some of her major imagery demonstrates her aim of union with God. An understanding of conscious aspects and of unconscious aspects of the self is shown as key to Jung ' s view of the psyche. Elucidation of some archetypes and a discussion of Jung's dream analysis demonstrates how Jung believed the unconscious becomes conscious, and how individuation becomes a possibility. Key Catherinian images are examined from a Jungian perspective. Catherine has relevance for the twenty first century, and we are invited to be challenged by the mysteries and truths to which her images point us.
20
Silva, Maldonado Brian. "El inconsciente colectivo en la pintura moderna. La exaltación del "objeto" y la animalidad : aportes desde la psicología de Jung." Bachelor's thesis, Pontificia Universidad Católica del Perú, 2012. http://tesis.pucp.edu.pe/repositorio/handle/123456789/4576.
Full text
21
Welman, Mark. "Death and gnosis: archetypal dream imagery in terminal illness." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002593.
Full textAbstract:
The central aim of this study was to explore the meaning of death as both a literal and an imaginative reality, and to elucidate the fundamental tensions between these meanings of death in modern existence. Recognition was given to the need for a poetic rather than a scientific approach to thanatology, and an epistemological foundation for a poetics of death was sought in the tradition of gnosis. Theoretically, the study was grounded in the analytical psychology of C.G. Jung. It was argued that despite Jung's erratic allegiance to a Cartesian ontology and epistemology, his approach to death was nevertheless fundamentally poetic. The poetic parameters of death and dying were explored in the context of Jung's understanding of the dialectical tension between the ego and the self, and it was concluded that while death represents an opening to the imaginative possibilities of existence, these potentialities can come to the fore only when there is a corresponding willingness to die. In these terms, it was concluded that the tension between life and death forms a pivotal dynamic of human existence. These considerations led to the Question of whether the poetic parameters of death and dying are applicable to the encounter with death as a concrete actuality. It was hypothesised that the approach of death would be met at two levels of reality, that of the ego and that of the self. The expectation was that while death would be seen as a literal ending from the perspective of the former, it may represent the fulfilment of Being from the viewpoint of the self. It was also assumed that the tension between these images of death would be mediated by way of archetypal symbols, which represent the bearers of gnosis in modern culture. To address these issues at an empirical level, a hermeneutically grounded thematic analysis of 108 dreams reported by dying persons was undertaken. Twenty initial themes emerged from the data. Each of these themes was in turn elucidated by way of Jung's method of amplification. This exercise yielded five concise themes, these being (a) death, (b) transformation, (c) the self (d) the Feminine, and (e) the Masculine. It was concluded that dreams manifesting during the dying process reveal a fundamental tension between literal and metaphoric possibilities of death. Dream symbols were also found to mediate between this tension, and to orchestrate the individuation process. It was concluded that in the context of dying, dreams may reflect and facilitate the emergence of a meaningful gnosis of death. The clinical implications of these findings were onsidered, and indications for further research were provided.
22
Reisdorfer, Ulianov. "Ciencia, estetica, e mistica : modelos na psicologia analitica." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280144.
Full textAbstract:
Orientador: Amneris Angela MaroniTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-13T03:13:37Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_D.pdf: 1253557 bytes, checksum: c46a228570afff2ae7d613441dd01712 (MD5) Previous issue date: 2009
Resumo: Esta Tese pretende analisar a psicologia junguiana sob a ótica dos modelos epistemológicos de Bion. É possível identificar na psicologia junguiana o desenvolvimento de pelo menos três modelos epistemológicos análogos aos modelos bionianos: modelo científico, modelo estético-artístico e modelo místico-religioso. A aproximação entre os modelos bionianos e os modelos junguianos pode ser realizada por meio da análise do perspectivismo junguiano e de suas conseqüências em relação a uma abordagem científica de caráter generalizador e nivelador. Na origem da construção de diversos modelos estaria, em ambos, o caráter inacessível e desconhecido do inconsciente, portador de um excesso de sentido que ultrapassaria as diversas formas de abordá-lo
Abstract: This Thesis intends to analyze the junguian psychology under the optics of the Bion's epistemological models. It is possible to identify in the junguian psychology the development of at least three epistemological models similar to the bionian models: scientific model, aesthetic-artistic model and mystic-religious model. The approximation between the bionian models and the junguian models can be accomplished through the analysis of the junguian perspectivism and of their consequences in relation to a scientific approach of generalizing and leveling character. In the origin of the construction of several models it would be, in both, the inaccessible and unknown character of the unconscious, bearer of a meaning excess that would exceed the several forms of approaching it
Doutorado
Doutor em Ciências Sociais
23
Stevens, John. "A Flower with Many Petals: Contemporary Implications of C.G. Jung and Jane Roberts." Honors in the Major Thesis, University of Central Florida, 2004. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/728.
Full textAbstract:
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucfB.S.
Bachelors
Arts and Sciences
Liberal Studies
24
Hockley, Luke James. "Detecting the myth : an application of C.G. Jung's analytical psychology to film analysis." Thesis, University of Stirling, 1988. http://hdl.handle.net/1893/2149.
Full textAbstract:
This thesis applies the analytical psychology of C. G. Jung to the study of films. The thesis is in three parts. Part One forms an introduction to the theory of analytical psychology and makes the initial links to film theory. Part Two involves the development of a model for systematically applying the theory and Part Three is a detailed analysis of one film. Part One: In Chapter One Jung's theories about conscious behaviour are explored, some initial points of contact are made with film analysis, and a variety of films are used to illustrate the relevance of the theory. Chapter Two finds areas of correspondance between Jung's theories of the unconscious and film theory. This is a bridging of what had previously been regarded as separate critical traditions. Chapter Three is a detailed analysis of Tightrope (Dir. R. Tuggle, Warner Brothers, 1984) which demonstrates the applicability of analytical psychology n the analysis of films. Part Two: Chapter Four presents more theory about the nature of archetypes, and from this a model is derived. This model enables the central tenets of analytical psychology to be used for the analysis of films. This is demonstrated in Chapter Five which is an analysis of the detective film Blade Runner (Dir. R. Scott, Columbia, 1982). Chapter Six explores the function of the symbol in film, especially how it relates to the development of the narrative and to the psychological growth of the film's central characters. Chapter Seven is the last of the theoretical chapters and indicates how the individuation process can be applied to films. The figures of the shadow and the femme fatale are regarded as having a particular generic and cultural importance. Part Three: The remaining chapters are a detailed examination of Trancers (Dir. C. Band, Lexyen Productions, 1984), in which the model established in Chapter Four is used to facilitate the analysis of the film. This reveals that beneath the visual and narrative surface of the film there exists a series of mythological and psychological structures. Ultimately the film is regarded as an expression of collective latent unconscious psychological needs.
25
Picard, Claude. "L'analyse psychanalytique de la symbolique du Zarathoustra de Nietzsche." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24803/24803.pdf.
Full text
26
Boucher, Micheline. "L'art et la recherche du sens." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23735/23735.pdf.
Full text
27
Chittock, Rae. "Through the transference keyhole and into Jung's world : crystals and compost : Jung's alchemical transference." Thesis, View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/41411.
Full textAbstract:
This research investigates psychological transference through a lens constructed by Carl Gustav Jung (1875 – 1961). He links transference inextricably to alchemy. I explore his ideas of transference as a phenomenon that exists inside the analytical dyad and in the world of relationships generally. Transference is an unconscious phenomenon made evident through the way the self is experienced in the presence of another. The implication is that self and other create a field of unconscious expectations, positive and negative, loving and hateful. Contents in the self appear first in projected form onto the object/other. In the entangled relationship the two create, each has the opportunity to sort out who owns which components, and how they construct a personal world through which the wider world is viewed. Self needs the other to reveal, in projected form, contents of which the self is unaware. These components might then be recognised and reclaimed by the self which grows in scope and complexity in the process. More specifically, the research investigates its topic with the assistance of data drawn from two sources: one theoretical, one experiential. The theoretical source is a guide which is applied and critiqued. The guide is an essay published by Jung in 1946. Jung’s relatively brief essay is The Psychology of the Transference. Considered his major work on the subject of transference, it is notable in two ways: it presents transference through the metaphor and filter of alchemy; and it is organised around a series of alchemical woodcuts, from 1550, called Rosarium philosophorum. These place the sexual and erotic energies of the transference centrally within the discourse. Jung writes that only by associating his ideas with alchemical ones could he think about transference and construct a phenomenology of the unconscious process and its outcomes. The second and practical data source is my own position as a Jungian analyst in training. In this document I think about and experience transference as analysand and as person living in the world. My relationships, as analysand working with four analysts, in four analytical relationships, have formed data, experienced and thought, as has my exposure to other training analysts and the Jungian world in general. These influences operate in the essay as the bases for discussion and departure points. The thesis is an application of The Psychology of the Transference, and assumes that transference exists inside the analytical setting and outside of it. The research records my intellectual and experiential relationship with Jung’s essay as my own guide to the psychology of the transference in the way that Jung presents it, and in the way I have come to understand it for myself.
28
Bezinelli, João. "Imago Dei: da proto-imagem ao conceito: um estudo da formação do conceito da Imago Dei nas Obras de C. G. Jung." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/15596.
Full textAbstract:
Made available in DSpace on 2016-04-28T20:39:29Z (GMT). No. of bitstreams: 1
Joao Bezinelli.pdf: 440281 bytes, checksum: b1ceb953ea47f556598be6eb2b2b8581 (MD5)
Previous issue date: 2007-06-22The aim of this work is an understanding of C. G. Jung s concept of the Imago Dei, throughout its development, since Jung s first ideas expressed in The Zofingia Lectures in 1896, to the publication of the book Psychology of the Unconscious in 1912. The study of Jung s thought during this period of time allows the observation of the development of the concept of the unconscious and of the libido, as well as its constructive dynamics through religious symbols, which points to the epistemological need for a later concept of Self and its representation on the Imago Dei. The following of these ideas that contributed and led to the formation of the Imago Dei, demonstrates that it is, by its very nature, conceptual and necessarily paradoxical from its beginning
Este trabalho tem como objetivo apresentar uma compreensão do conceito de Imago Dei em C. G. Jung através da trajetória de sua formação, desde as suas idéias iniciais recolhidas nas palestras proferidas na Sociedade Estudantil de Zofíngia , em 1896, até a publicação do seu livro Transformações e Símbolos da Libido , em 1912. O estudo do pensamento de Jung deste período permite observar o desenvolvimento dos conceitos de inconsciente e libido bem como a dinâmica construtiva da libido através dos símbolos religiosos que apontam a necessidade epistemológica do ulterior conceito de Self e sua representação na Imago Dei. O acompanhamento dessas idéias que contribuíram e confluíram para a formação da Imago Dei demonstra também que esta é conceitual e necessariamente paradoxal desde sua origem
29
Smuts, Tanja. "The potential of claywork to facilitate the integration of the self in psychotherapy with an adult survivor of childhood trauma: a Jungian perspective." Thesis, Rhodes University, 2005. http://hdl.handle.net/10962/d1002571.
Full textAbstract:
The aim of this thesis was to explore the experience of “self” within the clinical context of adult survivors of childhood trauma. Childhood trauma in this study referred to a range of childhood experiences of emotional and physical assault, including encounters with various kinds of abuse and neglect. The focus was on the experience of a sense of disintegration and dislocation, associated to aspects of self being in conflict. This was explored from theoretical perspectives of Jungian analytic psychology, as well as art therapy.Answers were sought to the questions of how claywork, as a form of art therapy, may facilitate the integration of the self and contribute to the development of a healing dialogue with feared and hated aspects of self. Grounded in Jungian theory, integration of the self was conceptualised as a movement towards “differentiating wholeness”. The study took the form of a phenomenological-hermeneutic case study. One participant’s experience of making and discussing a clay sculpture in a therapeutic setting according to Edwards’ method, was analysed thematically. It was concluded that the potential of claywork in therapy to facilitate the integration of the self is related to three aspects. Firstly, claywork in therapy may promote a concrete personification of feared and hated aspects of self, which may enable the maker to view these aspects from a distance, and learn to understand them in a new way. Secondly, claywork in therapy may facilitate the safe ‘unearthing’ of repressed feelings as well as hidden aspects of the personality. Thirdly, claywork’s potential to mediate symbolic functioning was shown to be an important aspect of the integration process. These findings confirmed and extended existing theory regarding the usefulness of claywork in psychotherapy with adult survivors of childhood trauma. Brief recommendations for future research were provided.
30
JESUINO, Filipe de Menezes. "O delírio paranóico nos sistemas de Freud e Jung: contribuições mútuas e contrastes." http://www.teses.ufc.br, 2008. http://www.repositorio.ufc.br/handle/riufc/1534.
Full textAbstract:
JESUINO, Filipe de Menezes. O delírio paranóico nos sistemas de Freud e Jung: contribuições mútuas e contrastes. 2008. 177 f. Dissertação (Mestrado em Psicologia) – Universidade Federal do Ceará, Departamento de Psicologia, Programa de Pós-Graduação em Psicologia, Fortaleza-CE, 2008.Submitted by moises gomes (celtinha_malvado@hotmail.com) on 2012-01-09T13:23:06Z No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5)
Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-01-12T13:39:09Z (GMT) No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5)
Made available in DSpace on 2012-01-12T13:39:09Z (GMT). No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5) Previous issue date: 2008-07-10
This thesis was made on the purpose of demonstrate the fundamental contributions and contrasts between Freud’s and Jung’s theories on the problem of the paranoiac delusions. To persecute this goal we have chosen to discuss the developments of both theories individually and, in doing so, demonstrate the primary conceits that were associated with them and then, finally, distinguish the main contributions between the two psychological systems. Afterwards we have shown how those influences were made possible and by which means they came to be. The main contributions verified were the inspiration of Freud’s theory of libido to Jung’s own, the importance of Jung’s complexes theory to Freud and their mutual interest in the archaic inheritances verified in the delusions of the paranoiac patients. We have found that the differences in the context, and the inevitable presuppositions did not cripple a dialogue and some significant contributions between them. Notwithstanding, these contributions were made possible only by a recreation of the ideas according to the internal context of the system which, of course, is modified in the process.
Esta dissertação tem por objetivo demonstrar as contribuições mútuas e contrastes fundamentais entre as teorias de Freud e Jung quanto ao delírio paranóico. Para alcançar esse objetivo, decidimos abordar individualmente as teorias e, por essa via, demonstrar os principais conceitos associados a elas para, apenas então, distinguir as principais contribuições entre os dois sistemas psicológicos a respeito do delírio. Em seguida, elucidamos como essas influências foram possíveis e de que maneira elas se originaram. As principais contribuições verificadas foram: a influência da noção freudiana de libido para a teoria de Jung, a importância da teoria junguiana dos complexos para a Psicanálise freudiana e seu interesse mútuo sobre as heranças arcaicas verificadas nos delírios. Constatamos que as diferenças no contexto e os inevitáveis pressupostos não impediram o diálogo e algumas contribuições importantes entre os dois pontos de vista. Os aportes, entretanto, somente foram possíveis com a recriação das noções de acordo com o contexto interno de cada sistema que, decerto, também se modifica no processo em sentido amplo.
31
Hunt, John V. "A phenomenological study of the dream-ego in Jungian practice." Thesis, View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/32090.
Full textAbstract:
This study is textual in its resource rather than empirical, and is applied to the experiential nature of the dream-ego. It is conceptual in its application, and its domain of inquiry is focussed on redescribing and reinterpreting the Jungian literature in order to further inform the understanding of the role of the dream-ego in analytical psychological practice. The major underlying assumption which forms the primary foundation for this study is that ‘mind is the subjective experience of brain’ and this statement serves the purpose of positioning the study as being anchored in biological science but not biological in scope. The statement also implies there is no conflict in the conclusions of neurobiological studies and phenomenological studies and positions these realms as correlates of each other. The subjective experience of brain is the realm in which our lives are lived and in which all our perceptions, ideas and feelings are experienced and so the phenomenological approach of the study is a consequence of that fact. The focus is on the dream-ego itself, using a selection of Jung’s own recorded dreams as vehicles to support, describe and reinterpret concepts from the literature in order to elucidate the dream-ego’s function in psychological health.
If the dreaming state were exclusively an innocuous epiphenomenon of neurological processes with no experiential function, then it would be expected that the images generated would be quarantined from consciousness entirely, for reasons of psychic stability and hence then cease to be images, but the commonality and regularity of the dream-ego experience indicates an evolved psychic phenomenon with a definite relationship to the waking-ego.
The remarkable images and associations experienced in dreams are expressions of the psyche’s uncompromising experiential authenticity and although these dream experiences may be profoundly complex, the dream-ego is seen to have an underlying naivety whose nature is captured by the title of Charles Rycroft’s (1981) book “The Innocence of Dreams”.
When the dream-ego is contrasted to the waking-ego it becomes clear that the major difference is in this ‘innocence’ which is a consequence of the attenuation of rationality and volition for the dream-ego. This weaker rationality and volition prevents the dream-ego from talking or walking its way out of confrontation with unconscious content which manifests before it. The dream-ego experience is based on feelings and emotions which were the original reasons and criteria driving the censorship of the ‘feeling toned complexes’, as Jung describes them. The experience of unconscious material by the vulnerable dream-ego and the subsequent transfer to the waking-ego provides the option for the waking-ego to ‘reconsider’ or to make decisions based on the authentic feelings of the psyche. The fact that mammals exhibit REM sleep, and the strong case for mammals dreaming during that period, complicates the understanding of human dream function. In non dreaming sleep the ego is annihilated but is underwritten by the neural networks which constitute the ego when ‘active����. Since neural networks are known to atrophy with disuse, the sequestered ego is at risk of loss of fidelity on manifestation, and therefore may mismatch the environmental context. The study presents the dreaming state as the periodic partial activation of the ����neural ego���� to prevent atrophy and to maintain ego retrieval fidelity. This concept has applicability also to the animal case, since they must maintain their behavioural fluency and environmental congruence. Once the evolved dreaming state is established in mammals it may be subject to further evolutionary possibilities and subtleties in the human case. A consequence of this study is the presentation of the dream-ego as the partial arousal of the waking-ego, rather than the normal wording of the dream-ego as the half asleep waking-ego, since the dream-ego is seen as the psyche rehearsing its ego. The defining phenomenology of the dream-ego is found in its vulnerability to the feelings and emotions of the psyche, but paradoxically this vulnerability is its strength in its role as the feeling nexus between the unconscious and conscious mind.
The waking-ego which may misconstrue its role in the psyche’s scheme of things and become aloof in its mentations believing all problems are intellectual, has the innocence of the dream-ego experience as its lifeline to the psyche’s authenticity. It is the intent of this study to contribute to the understanding of the role of the dream-ego experience in therapeutic practice, and placing the dream-ego as the protagonist of the study, to be attentive to the power of its innocence.
32
Stewart, Richard M. (Richard Matthew). "Intellectuals and National Socialism: The Cases of Jung, Heidegger, and Fischer." Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc279245/.
Full textAbstract:
This thesis discusses three intellectuals, each from a distinct academic background, and their relationship with National Socialism. Persons covered are Carl Gustav Jung, Martin Heidegger, and Eugen Fischer. This thesis aims at discovering something common and fundamental about the intellectuals' relationship to politics as such. The relationship each had with National Socialism is evaluated with an eye to their distinct academic backgrounds. The conclusion of this thesis is that intellectuals succumb all too easily to political and cultural extremism; none of these three scholars saw themselves as National Socialists, yet each through his anti-Semitism and willingness to cooperate assisted the regime.
33
Jonker, Christine. "The self in the thought of Kierkegaard, Sartre and Jung." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52575.
Full textAbstract:
Thesis (MA)--Stellenbosch University, 2001.ENGLISH ABSTRACT: The problem explored in this study concerns authenticity, and can be formulated as the question: 'How does one become oneself? In order to answer this query, related issues must be addressed, for example: the nature of consciousness/ self-awareness; the individual's relationship to society; the meaning of existence, and so forth. The reply's of three thinkers, Kierkegaard, Sartre and Jung, will be discussed in this investigation. They have been selected for several reasons: Each of their respective theories addresses issues that are generally pertinent in contemporary society, such as: the alienation and dissociation of individuals from each other and themselves through mass-mindedness and the impersonal nature of state and religious institutions; the anxiety that many experience due to, firstly, a lack of confidence in the abovementioned institutions and, secondly, a loss of trust in existing (political, religious, moral, social) life-strategies, because these often fail to give a convincing sense of meaning and purpose to life. Each of the three thinkers places the 'self at the center of their philosophy, and addresses many similar themes which share between them a family resemblance that admits of comparison. The theories are presented in an order that · allows for a dialectical approach to the problem of self: Kierkegaard's fundamentally Christian theory is presented as thesis, and Sartre's atheistic position as anti-thesis. Jung's theory of the psyche is presented as synthesis, because it is antimetaphysical, but nevertheless claims to prove empirically that a convincing religious/ spiritual experience is the key ingredient for authenticity. The outcome of the enquiry will show that the three thinkers point from different directions towards the same basic conceptualization of the 'self: The self is both a project and a goal or, to put it differently, a journey and a destination, the goal/destination being the synthesis of the various disparate and conflicting elements that influence or make up the personality. The study as a whole echoes the three individual approaches in describing the condition of modem man as a malady or sickness, which is the lack of authenticity, of which the symptoms are falsehood, anxiety, alienation, crippled relationships, lack of responsibility and adaptibility, and perhaps, on a larger scale, issues such as social/ political injustice and conflict. The cure for this malady is an enhancement of consciousness/ awareness that is known as 'the self. The self is seen as a 'becoming' and a choice, a dynamic synthesis, something which is not given and cannot be taken for granted, but must be actively striven for. The study outlines and explores the nature and value of such a project towards the self.
AFRIKAANSE OPSOMMING: Hierdie studie beskou die probleem van outentisiteit, wat as die vraag, 'Hoe word ek myself?', gestel kan word. Om hierdie vraag te beantwoord, moet verdere kwessies, soos byvoorbeeld die aard van (self)bewussyn, die verhouding waarin die indivudu tot die samelewing staan, en die betekenis van 'bestaan' ( eksistensie ), ook aangespreek word. Die voorstelle van drie denkers, Kierkegaard, Sartre and Jung, word bespreek in hierdie tesis. Die drie is vir verskeie redes uitgesoek: Elkeen van hulle spreek pertinente kwessies rondom die modeme samelewing aan, byvoorbeeld: individue se vervreemding en verwydering van hulself en ander weens die massa-mentaliteit en onpersoonlike aard van staats- en godsdienstige instellings; die angs en spanning wat baie ervaar as gevolg van 'n gebrek aan vertroue in bogenoemde instellings, asook 'n gebrekkige geloof in bestaande (politiese, godsdienstige, more le, so si ale) lewensstrategiee wat nie meer daarin slaag om sin of rede aan die lewe te gee nie. Elkeen van die drie denkers plaas die 'self sentraal tot hulle filosofie, en spreek temas aan wat onderling familie-ooreenkomste vertoon, en daarom onderlinge vergelyking toelaat. Die teoriee word aangebied in 'n volgorde wat 'n dialekti~se aanslag tot die probleem moontlik maak: Kierkegaard se Christelike teorie word as tese aangebied, en Sartre se ateistiese posisie as anti-tese. Jung se teorie van die psige word as sintese voorgehou, want, alhoewel dit geen metafisiese aansprake maak nie, beskou dit 'n oortuigende religieuse/ geestelike ervaring as die hoofbestandeel vir outentisiteit. Die gevolgtrekking van die ondersoek sal wys dat die drie denkers vanuit verskillende rigtings na dieselfde konsepsie van die 'self wys: Die self is sowel 'n projek as 'n doel, of, anders gestel, 'n reis en 'n bestemming. Die doel/ bestemming is 'n sintese van die verskillende, onderling botsend~ elemente waaruit die self bestaan en waardeur dit beinvloed word. Die studie in geheel volg die voorbeeld van die drie denkers deur die modeme mens se 'toestand' as 'n soort siekte te beskryf. Die simptome van hierdie siekte, of gebrek aan outentisiteit, is valsheid, angs, vervreemding, gebrekkige verhoudings, die afwesigheid van persoonlike verantwoordelikheid en aanpasbaarheid, en ook miskien kwessies soos sosiale en politiese onreg en konflik. Die remedie vir so 'n siekte is die 'self: 'n verheldering en intensifisering van bewussyn, wat gesien kan word as 'n 'wording' en 'n keuse, 'n dinamiese sintese, iets wat nie as voor-die-hand-liggend beskou kan word nie, maar wat aktief nagestreef moet word. Hierdie studie ondersoek die aard en waarde van so 'n projek gerig op die self
34
Rossouw, Theresa Marie. "A dialectical interpretation of the history of Western medicine : perspectives, problems and possibilities." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53240.
Full textAbstract:
Thesis (MPhil)--University of Stellenbosch, 2003.ENGLISH ABSTRACT: The health of the medical profession hangs in the balance. Scepticism, mistrust and legal restraints have entered its hallowed corridors and are threatening its integrity and independence. There are myriad seemingly intractable moral dilemmas that doctors, ethicists and judges are trying to resolve with the aid of available principles and rules of ethical discourse; yet, the answers remain elusive. Hegel, the eighteenth century philosopher, postulated that perplexity only exists because we do not look at the world correctly: because we tend to think in an oppositional way, we abstract from the complex interrelation of things. He therefore suggested that one should step back and think reflectively about the problem and seek the one-sided assumptions that led to the impasse. My proposition is that at the heart of many of the current medical dilemmas lies the opposition between paternalism and autonomy. These two fundamental concepts arose out of two different traditions, and now, because they have been abstracted from the contexts and histories that inform them, seem to be diametrically opposed. Paternalism arose out of the ethics of competence that originated in ancient Greece. The art of medicine was still in its infancy and physicians had to prove their ability and benevolence to a mistrustful public. Demonstration of competence became a necessary component of any successful practice. As the power of medicine grew with the scientific and technological advances of the Enlightenment, professionals' authority and competence were reinforced and systematically fostered a paternalistic attitude at the expense of adequate protection of the individual. In response to the power differential found in the political and social arena, individual human rights were promulgated in the eighteenth century. In the medical sphere, the culture of rights was translated into, among others, the fundamental right to autonomy. Patients now have the right to decide on interventions and treatment in accordance with their own conception of a good life. Paternalism thus developed out of a societal system that embraced the virtues and communal responsibility within the bounds of the polis of antiquity; autonomy arose out of the designs of the Enlightenment where the individual was hailed supreme. Remnants of both traditions are evident in contemporary medicine, but they have been abstracted from their original purpose and meaning, leading to perplexity and antagonism. Following the Hegelian method of dialectic, I postulate a thesis of paternalism, and in response to this, an antithesis of autonomy. I attempt to show that an intransigent insistence on one side or the other will only serve to strengthen the paradox and fail to lead to an acceptable solution. I aim to develop a synthesis where both concepts are embraced with the help ofa better understanding of human nature and the inevitable limits of human knowledge. Influenced by the work of the psychoanalyst Carl Jung, I firstly argue for the existence of a biological human need for compassion and thus the importance of virtue ethics, which embraces this need. Secondly, focusing on the ethics of futurity developed by Hans Jonas, I delineate the altered nature of human action and the derivative need for an ethics of responsibility. I propose possibilities for the future based on the ideas of compassion, virtue and responsibility and argue that they can only be reconciled in a pluralistic ethic.
AFRIKAANSE OPSOMMING: Die mediese professie het'n dokter nodig. Een wat kan sin maak van die wantroue en vyandigheid wat te bespeur is in die pasient-dokter verhouding en wat toepaslike terapie kan voorskryf Al die pogings tot behandeling deur middel van reëls, regulasies en etiese kodes het tot dusver misluk en het vele skynbaar-onoplosbare morele dilemmas agtergelaat. Die Duitse filosoof, Hegel, het in die agtiende eeu aangevoer dat verwarring onstaan bloot omdat ons die wêreld op die verkeerde wyse beskou: die mens is geneig tot opposisionele denke en neem daarom nie die komplekse onderlinge verbintenisse van die onderskeie elemente in ag nie. Hegel het dus voorgestel dat wanneer ons met sulke hardnekkige situasies gekonfronteer word, ons 'n tree terug neem en die situasie reflektiewelik ondersoek vir eensydige veronderstellings. My hipotese is dat baie van die etiese dilemmas wat op die oomblik in medisyne voorkom, voortvloei uit die opposisie tussen paternalisme en outonomitiet. Hierdie twee fundamentele beginsels het uit twee verskillende tradisies ontstaan en nou, omdat hulle nie meer in hulle oorspronklike konteks voorkom nie, vertoon hulle skynbaar teenstellend. Paternalisme het onstaan vanuit die etiek van bevoegdheid wat teruggevoer kan word na die tyd van Hippocrates. Medisyne was 'n nuwe professie wat nog sy eerbaarheid en welwillendheid aan 'n wantrouige publiek moes bewys. Bevoegdheid was dus 'n essensiële komponent van enige suksesvolle praktyk. Indrukwekkende vooruitgang in die dissiplines van wetenskap en tegnologie sedert die agtiende eeu het dokters se gesag en bevoegdheid bevorder en stelselmatig 'n paternalistiese houding gekweek ten koste van toepaslike beskerming van die individu. In respons tot die magsverskil in die politieke en sosiale sfeer het 'n beweging in hierdie tyd ontstaan om universêle mensseregte te bewerkstellig. In medisyne het hierdie regsbeweging gekulmineer in, onder andere, die fundamentele reg tot self-beskikking - in ander woorde, outonomiteit. Die pasient is dus nou geregtig daarop om selfte besluit oor ingrepe en behandeling op grond van sylhaar konsep van 'n goeie en sinvolle lewe. Paternalisme het dus ontstaan uit 'n samelewing waar die deugte en gemeenskapsverantwoordelikhede integraal was tot die funksionering van die polis; outonomie aan die ander kant, het ontstaan uit die idees van Die Verligting waar die individu as belangriker as die gemeenskap geag is. Volgens die Hegeliaanse dialektiese metode, postuleer ek dus 'n tesis van paternalisme en in respons daartoe, 'n antitese van outonomiteit. Ek voer aan dat 'n eiewillige aandrang op een of die ander die dilemma net sal verdiep. Ek poog dus om 'n sintese te ontwikkel wat albei konsepte inkorporeer met behulp van 'n analise van die aard van die mens en die noodwendige beperkinge van sy kennis. Geskool op die werk van die psigoanalis Carl Jung, bespreek ek die mens se biologiese behoefte aan medelye en stel dus die saak vir die belang van 'n etiek van deugte wat hierdie behoefte onderskraag. Tweedens, beinvloed deur die etiek van die toekoms, soos beskryf deur Hans Jonas, ontwikkel ek die idee van die gewysigde skaal van menslike dade en gevolglik die noodsaklikheid van 'n etiek van verantwoordelikheid. Ek postuleer dus 'n benadering wat wentel om die konsepte van medelye, deug en verantwoordelikheid wat slegs in die vorm van 'n pluralistiese etiek tot uiting kan kom.
35
Perera, Margarita. "El paisatge surrealista: una interpretació junguiana. Comparació entre Cap de Creus de Dalí i Montserrat de Masson." Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/132677.
Full textAbstract:
Del surrealisme se n’ha parlat tant —i de Dalí, també— que sembla que ja no pugui dir-se res més de nou. Però l’interès que pot tenir aquest treball està en l’aportació d’un punt de vista diferent per fer-ne una nova interpretació allunyant-se dels tòpics que s’han anat repetint i proposant una nova lectura, en clau junguiana. Si el surrealisme és tan important no és pels complexos personals dels seus creadors, sinó perquè van aconseguir un llenguatge universal. I per accedir-hi és necessari fer la interpretació segons el sistema elaborat per C. G. Jung, que permet passar dels complexos personals freudians —dels que tant se n’ha parlat en el cas de Dalí, per exemple— als arquetipus, que són les imatges que ens connecten amb el llenguatge universal. Jung també permet explicar el desig de reconciliació dels contraris, una de les principals preocupacions dels surrealistes, i les suposades incoherències surrealistes.
El surrealisme va néixer a la ciutat, però els parcs de París van ser un escenari per reflexionar sobre el sentiment de la natura, com veurem en les reflexions de Louis Aragon al Parc des Buttes-Chaumont. Dalí, en canvi, el sentiment de la natura el va tenir integrat des de petit, quan passava els estius a Cadaqués, un paisatge que va arribar a estimar fins a sentir-s’hi totalment integrat. Al llarg del treball s’ha remarcat la importància de la cosmogonia elaborada per Dalí a partir de la seva identificació, fins a l’òsmosi, amb el paisatge de Portlligat i de Cap de Creus, que el converteix en un representant contemporani del que els alemanys denominen la ˝filosofia de la Natura˝ (Die Naturphilosophie). Per això és necessari buscar en les seves pintures els arquetipus que donen forma als seus pensaments i sentiments davant la natura, i per això és necessari recórrer a Jung.
És a destacar també la importància de la muntanya de Montserrat, presentada aquí com a vincle geofísic que permet lligar novament el surrealisme amb el Romanticisme alemany, ja que va ser la muntanya on Goethe i Schiller hi van trobar la grandesa del paisatge interior. En aquest treball es fa també un estudi comparatiu de la visió surrealista del Cap de Creus, amb Cadaqués i Portlligat, i de la muntanya de Montserrat, dos dels paisatges més màgics de Catalunya, la força misteriosa dels quals va captivar l’esperit poètic dels artistes surrealistes Salvador Dalí i André Masson respectivament.
Així doncs, la hipòtesi desglossada d'aquest treball és que:
1. El pensament i el sentiment de Dalí el converteixen en un representant contemporani de la filosofia de la Natura. Per això aquí es presenta el misticisme de Dalí en relació a la natura independentment de la seva etapa religiosa.
2. El sentiment romàntic que genera la Natura no és només un sentiment propi del Romanticisme històric, sinó que ha existit sempre, que és inherent a la naturalesa humana i per tant, ha d’explicar-se per l’inconscient col•lectiu.
3. En el Romanticisme hi ha una constant preocupació: la consciència de la fragmentació de l’home, l’escissió de l’home de l’Univers i la intuïció d’unes forces inconscients que, com un abisme, s’oposaven a les conscients. Aquest abisme desconegut Freud el va anomenar inconscient quan va proposar una estructura i funcionament per a l’aparell psíquic, i els surrealistes van utilitzar les aportacions de Freud per tractar d’arribar al fons del desconegut, i poder alliberar-se del seu material reprimit. Pel que fa a la poesia onírica i la reconciliació dels contraris, s’ha de recórrer a Jung, per les seves tesis d’integració dels oposats.Surrealism has been so discussed – and Dali as well – that it seems nothing new can be said about it. But the interest of this work lies in the contribution of a different point of view with a new interpretation far from the clichés which have been repeated over and over and offering a new reading, from a Jungian perspective. The system developed by C.G. Jung allows the passage from Freudian personal complexes to archetypes, which are the images that connect us to the universal language. Surrealism was born in the city, but the parks in Paris were a suitable setting to reflect about the feeling of nature. Dali, on the other hand, had integrated the feeling of nature since childhood, when he spent summers at Cadaqués, a landscape which he loved so much that he felt completely integrated into it. Throughout this work the importance of the cosmogony developed by Dali from his identification, even osmosis, with the landscape of Portlligat and Cap de Creus has been emphasized. The mountain of Montserrat is presented here as a geophysical bond which allows the linking of surrealism with German romanticism again, since the mountainside is the place where Goethe and Schiller found the beauty of inner landscape. Therefore, the broken down hypothesis of this work is that: 1. The thought and feeling of Dali make him a contemporary representative of the “Nature philosophy” (Die Naturphilosophie) 2. The romantic feeling generated by Nature is not just a feeling proper of historic Romanticism; moreover, it has always existed and it must be explained by means of the unconscious collective. 3. In Romanticism there is a constant worry: the conscience of the fragmentation of man, the scission of man from the Universe and the intuition of unconscious forces, like an abyss which, later, Freud called the unconscious and surrealists used Freud’s contribution in order to try to reach the bottom of the unknown. As regards oneiric poetry, the reconciling of opposites and the feeling of Nature, Jung has to be resorted to.
36
Larocque, Ronald. "L'espoir est dans les arbres : suivi de Le mythème de l'illumination : lumière dans les ténèbres." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26529/26529.pdf.
Full text
37
Targino, Renata Fernandez. "A educação e o professor polivalente: considerações a partir de Carl G. Jung e Hannah Arendt." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-03102014-104333/.
Full textAbstract:
A educação de crianças e jovens é um pré-requisito para a continuação do mundo humano. Sem ela, nenhuma sociedade sobreviveria a mais de uma geração. Nesse contexto, o professor ocupa um papel central, sendo um representante do mundo dos adultos frente a seus alunos. Esta pesquisa teceu um diálogo entre a Psicologia Analítica de Carl G. Jung, sobretudo em suas concepções sobre a educação e o arquétipo do Mestre-Aprendiz, e as reflexões de Hannah Arendt sobre o compromisso da escola com o mundo público. A partir da aproximação entre estes dois autores, buscou-se ampliar a compreensão de como os professores polivalentes significam a própria experiência docente atualmente e como a relacionam com seu papel dentro do contexto educacional. Para tal, foram realizadas seis entrevistas semi-dirigidas com professoras do Ensino Fundamental I, sendo que cinco atuavam em escolas particulares e uma na rede pública. Além disso, no final de cada entrevista foi solicitada a elaboração de um desenho relativo à profissão. O material coletado foi agrupado e analisado sob inspiração do método de processamento simbólico. Verificamos que a educação, como toda situação típica humana, é regida por um campo simbólico: o do Mestre-Aprendiz. Nesse campo, encontramos a influência de quatro polaridades arquetípicas significativas: Curador-Ferido, Puer-Senex, Narciso-Eco e Sísifo-Criança Divina. Um dos resultados obtidos foi que algumas polaridades, embora estivessem presentes, não se mostraram tão expressivas, como por exemplo, o simbolismo de Sísifo. Os dados sugeriram que, atualmente, alguns professores polivalentes têm dificuldade em desenvolver uma persona profissional adequada, o que parece estar atrelado a uma deficiente responsabilização pelo mundo e por sua função frente às novas gerações, tal como coloca Arendt. Tal fato pode influenciar negativamente os impasses escolares atuais. Por último, inferiu-se que as professoras que conseguem transitar pelas polaridades arquetípicas presentes no campo simbólico que permeia a relação professor-aluno, tendo clara sua função de professora e seu papel dentro do contexto educacional, têm na profissão docente um elemento significativo para o próprio processo de individuação e, possivelmente contribuem de forma efetiva na criação de um espaço compartilhado propício ao aprendizado de seus alunosEducation of children and juveniles is a requirement to the human world perpetuation as it is. Without it, societies would find a hard time getting to the next generation. In that scenario, the role of the teacher is central, being a representative of all adult inhabitants. This research draws a dialog between Carl G. Jung´s Analytical Psychology, especially his understanding of education and the Master-Apprentice archetype, and Hannah Arendt´s reflections over the school´s compromise due to the world. By dragging theses authors together, seeks to understand how elementary school teachers give meaning to their very own experience nowadays and how they relate to the educational sphere. A total of six semi-structured interviews were made to Elementary School female teachers, being one of them from the public system. At the end of these interviews they were asked to draw something related to their profession. All data was analyzed using symbolic interaction approach. We noticed that education, as with other typical human situations, is conducted by a symbolic field: the Master-Apprentice. Moreover, we found four distinct archetypal polarities: Wounded-Healer, Puer-Senex, Narcissus-Echo and Sisyphus-Divine child. However, the importance of these polarities differs significantly; for example, Sisyphus symbolism is not so decisive. Data suggests that elementary school teachers are having difficulties to develop the right persona on work, which might be related their lacking of responsibility with the world and with the future generation, as Arendt pointed out. That alone might have negative impact on modern schools challenges. In addition, our research also observed that some teachers are able to move along the different polarities of the symbolic field of teacher-students relations, clearly understanding of their role in educational system, they find in their career impactful points on their own individuation, and they might create a proper learning-environment to their students
38
Botha, Jacqueline. "The myth is with us : Star Wars, Jung's archetypes, and the journey of the mythic hero." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019/506.
Full text
39
Hunt, John V., University of Western Sydney, and Faculty of Social Inquiry. "Jung and his archetypes : an extrapolation on polarity." 1999. http://handle.uws.edu.au:8081/1959.7/26074.
Full textAbstract:
This thesis looks at the Jungian concept of the archetypes and the connection between the process of individuation and social ecology. An unnatural split between thinking and feeling is seen to be entrenched in society and to be a cause for conflict. It is argued that this split has its origins in the individual 's unresolved inner conflict of ego and shadow. The idea of the archetype is examined in the context of Jung's observations about psychic features which he made throughout his lifetime. While it is true the psychic archetypes have an immense significance for a society in general, it is also true that archetypes are absolutely central in the life of the individual. The central part played by mythology and fairy tale in Jungian psychology is explored using a North American Indian myth as a vehicle for an exposition for some major concepts. Inheritance of archetypes is perhaps the central feature of controversy surrounding the Jungian concept of psychic archetypes and a possible mechanism of inheritance based on the idea of the 'meme' and its relationship to the gene, is examined. The ancient story of Aladdin and the Lamp, is found to contain inherent psychic features or artefacts, which elucidate the concept of the ego/shadow polarity, and so can be seen to constitute an example of an 'archaeology' of archetypes. The apparent dual nature of the archetype is further explored by comparing and contrasting the archetypes of the 'wise old man' and the 'wicked magician', and this dual nature exploration is seen to be in essence an examination of the ego/shadow equilibrium, which exerts its influence on all manifestations at the moment of expression. This unexpected influence on the archetype, despite the archetype's collective nature, explains the positive and negative faces of the archetypes and seems to resolve some questions about their moral, amoral and/or polar nature. The resolution of psychic conflict in the context of Jungian individuation and how the individuation process may influence the expression of collective features, is also found to have the ego/shadow equilibrium as the central psychic structure.Master of Science (Hons) (Social Ecology)
40
Hunt, John V. "Jung and his archetypes : an extrapolation on polarity." Thesis, 1999. http://handle.uws.edu.au:8081/1959.7/26074.
Full textAbstract:
This thesis looks at the Jungian concept of the archetypes and the connection between the process of individuation and social ecology. An unnatural split between thinking and feeling is seen to be entrenched in society and to be a cause for conflict. It is argued that this split has its origins in the individual 's unresolved inner conflict of ego and shadow. The idea of the archetype is examined in the context of Jung's observations about psychic features which he made throughout his lifetime. While it is true the psychic archetypes have an immense significance for a society in general, it is also true that archetypes are absolutely central in the life of the individual. The central part played by mythology and fairy tale in Jungian psychology is explored using a North American Indian myth as a vehicle for an exposition for some major concepts. Inheritance of archetypes is perhaps the central feature of controversy surrounding the Jungian concept of psychic archetypes and a possible mechanism of inheritance based on the idea of the 'meme' and its relationship to the gene, is examined. The ancient story of Aladdin and the Lamp, is found to contain inherent psychic features or artefacts, which elucidate the concept of the ego/shadow polarity, and so can be seen to constitute an example of an 'archaeology' of archetypes. The apparent dual nature of the archetype is further explored by comparing and contrasting the archetypes of the 'wise old man' and the 'wicked magician', and this dual nature exploration is seen to be in essence an examination of the ego/shadow equilibrium, which exerts its influence on all manifestations at the moment of expression. This unexpected influence on the archetype, despite the archetype's collective nature, explains the positive and negative faces of the archetypes and seems to resolve some questions about their moral, amoral and/or polar nature. The resolution of psychic conflict in the context of Jungian individuation and how the individuation process may influence the expression of collective features, is also found to have the ego/shadow equilibrium as the central psychic structure.
41
Hunt, John V., University of Western Sydney, College of Arts, and School of Psychology. "A phenomenological study of the dream-ego in Jungian practice." 2008. http://handle.uws.edu.au:8081/1959.7/32090.
Full textAbstract:
This study is textual in its resource rather than empirical, and is applied to the experiential nature of the dream-ego. It is conceptual in its application, and its domain of inquiry is focussed on redescribing and reinterpreting the Jungian literature in order to further inform the understanding of the role of the dream-ego in analytical psychological practice. The major underlying assumption which forms the primary foundation for this study is that ‘mind is the subjective experience of brain’ and this statement serves the purpose of positioning the study as being anchored in biological science but not biological in scope. The statement also implies there is no conflict in the conclusions of neurobiological studies and phenomenological studies and positions these realms as correlates of each other. The subjective experience of brain is the realm in which our lives are lived and in which all our perceptions, ideas and feelings are experienced and so the phenomenological approach of the study is a consequence of that fact. The focus is on the dream-ego itself, using a selection of Jung’s own recorded dreams as vehicles to support, describe and reinterpret concepts from the literature in order to elucidate the dream-ego’s function in psychological health. If the dreaming state were exclusively an innocuous epiphenomenon of neurological processes with no experiential function, then it would be expected that the images generated would be quarantined from consciousness entirely, for reasons of psychic stability and hence then cease to be images, but the commonality and regularity of the dream-ego experience indicates an evolved psychic phenomenon with a definite relationship to the waking-ego. The remarkable images and associations experienced in dreams are expressions of the psyche’s uncompromising experiential authenticity and although these dream experiences may be profoundly complex, the dream-ego is seen to have an underlying naivety whose nature is captured by the title of Charles Rycroft’s (1981) book “The Innocence of Dreams”. When the dream-ego is contrasted to the waking-ego it becomes clear that the major difference is in this ‘innocence’ which is a consequence of the attenuation of rationality and volition for the dream-ego. This weaker rationality and volition prevents the dream-ego from talking or walking its way out of confrontation with unconscious content which manifests before it. The dream-ego experience is based on feelings and emotions which were the original reasons and criteria driving the censorship of the ‘feeling toned complexes’, as Jung describes them. The experience of unconscious material by the vulnerable dream-ego and the subsequent transfer to the waking-ego provides the option for the waking-ego to ‘reconsider’ or to make decisions based on the authentic feelings of the psyche. The fact that mammals exhibit REM sleep, and the strong case for mammals dreaming during that period, complicates the understanding of human dream function. In non dreaming sleep the ego is annihilated but is underwritten by the neural networks which constitute the ego when ‘active����. Since neural networks are known to atrophy with disuse, the sequestered ego is at risk of loss of fidelity on manifestation, and therefore may mismatch the environmental context. The study presents the dreaming state as the periodic partial activation of the ����neural ego���� to prevent atrophy and to maintain ego retrieval fidelity. This concept has applicability also to the animal case, since they must maintain their behavioural fluency and environmental congruence. Once the evolved dreaming state is established in mammals it may be subject to further evolutionary possibilities and subtleties in the human case. A consequence of this study is the presentation of the dream-ego as the partial arousal of the waking-ego, rather than the normal wording of the dream-ego as the half asleep waking-ego, since the dream-ego is seen as the psyche rehearsing its ego. The defining phenomenology of the dream-ego is found in its vulnerability to the feelings and emotions of the psyche, but paradoxically this vulnerability is its strength in its role as the feeling nexus between the unconscious and conscious mind. The waking-ego which may misconstrue its role in the psyche’s scheme of things and become aloof in its mentations believing all problems are intellectual, has the innocence of the dream-ego experience as its lifeline to the psyche’s authenticity. It is the intent of this study to contribute to the understanding of the role of the dream-ego experience in therapeutic practice, and placing the dream-ego as the protagonist of the study, to be attentive to the power of its innocence.Doctor of Philosophy (PhD)
42
Pressault, David. "Éros et pouvoir : regard jungien sur les situations d'abus de pouvoir entre chorégraphes et danseurs contemporains." Mémoire, 2011. http://www.archipel.uqam.ca/3822/1/M11912.pdf.
Full textAbstract:
Cette étude de type qualitatif a pour but de mieux comprendre, selon une perspective jungienne, les abus de pouvoir dans les relations entre chorégraphes et interprètes ainsi que la relation entretenue par les danseurs avec leur propre pouvoir. Un examen des écrits a ciblé le harcèlement psychologique de même que la culture du travail et de la formation professionnelle en danse contemporaine. Afin d'examiner les mécanismes inconscients agissant dans la relation entre danseurs et chorégraphes, le cadre théorique s'inspire principalement des écrits de C. G. Jung, fondateur de la psychologie analytique. Des entrevues individuelles semi-dirigées ont été menées de juin à septembre 2008 avec trois danseuses professionnelles ayant entre dix et vingt-cinq années d'expérience et œuvrant dans le domaine de la danse contemporaine. Chaque participante a été rencontrée à deux reprises.
Les résultats obtenus nous permettent d'affirmer que des situations d'abus de pouvoir sont présentes entre chorégraphes et danseurs et que l'exercice du pouvoir est réprimé chez ces derniers. La relation presque «amoureuse» entre chorégraphe et danseur est inéquitable, teintée de désir de plaire et d'idéalisation. Dans une perspective jungienne, le pouvoir réprimé chez les danseurs a des effets sur la relation que ces derniers entretiennent avec le chorégraphe et tout le milieu de la danse. À cet égard, ils contribuent eux-mêmes de manière inconsciente au déséquilibre de pouvoir du milieu. Par ailleurs, les résultats de cette étude rejoignent ceux d'études antérieures qui identifient trois facteurs importants pour le développement de situations d'abus de pouvoir et de harcèlement psychologique. D'abord, il existe un important déséquilibre de pouvoir entre les danseurs, pour qui cette notion est ambiguë, et les chorégraphes - ces derniers n'ont pas les outils pour exercer leur pouvoir de façon saine. Ensuite, le faible risque ou l'absence de risque de réprimande prévaut dans ce milieu car aucune des situations de harcèlement n'a été dénoncée; en outre, peu de moyens organisationnels sont mis en place pour aider les danseurs victimes d'abus. Enfin, une culture du silence, un stress élevé et une communication déficiente entraînent des rapports humains souvent émotifs. Ce mémoire souhaite participer à l'ouverture d'une conscience plus éclairée des rapports de pouvoir entre chorégraphes et interprètes car les problématiques de déséquilibre de pouvoir existant dans le milieu de la danse sont la responsabilité de tous ses acteurs. Il est souhaitable que la communauté de la danse définisse ce qui constitue un abus de pouvoir en danse et qu'elle développe des moyens pour mieux encadrer les relations de travail.
______________________________________________________________________________
MOTS-CLÉS DE L’AUTEUR : Pouvoir, Éros, Danseur, Chorégraphe, Abus, Harcèlement psychologique, C. G. Jung, Danse.
43
Ahmadi, Mohamad Javad. "How Active Engagement in Art Assists the Artist in the Process of Self-awareness." Thesis, 2021. https://doi.org/10.7916/d8-w0qm-mh80.
Full textAbstract:
This dissertation is a phenomenological study on the origin of expressive arts as an innate human need rooted deeply in the psyche in order to grasp and relate to the human condition. Carl Gustav Jung said, “Life has no rules and that is its mystery.” Art compensates for the chaos that originates and often rules life.
The history of art and its evolution in society was explored to paint a picture of the experiences that dominate and leave permanent etchings of the complexities, attachments, and traumas on the psyche. I explored the history of art and its ability to stimulate curiosities, discoveries, and learning.
Additionally, I followed the birth of art education and its crossroads within the discovery of the unconscious mind and Jungian psychology. I followed the effects of the unconscious mind and psychology on art and art education, the ecological agents of the Industrial Revolution, the birth of the middle class, and the new accessibility of art. I also discussed the Industrial Revolution and its impact on pushing the artist to new interior boundaries of altered states and the birth of abstract art.
Moreover, I looked at expressive art, painting, poetry, and sculpture as the foreground to discover the psychic energy and complexes that stimulate and inspire the artist. I presented eight artist interviews randomly chosen from different backgrounds, specialties, and age. The data analysis process allowed me to gain insights into the artists’ perceptions of how art has enriched the development of their psyches and their lives.
44
Razdow, Kari Adelaide. "Enchanted Pedagogy: Archetypal Forms, Magic, and the Transmission of Knowledge in Fantasy Literature." Thesis, 2020. https://doi.org/10.7916/d8-mkn7-2460.
Full textAbstract:
This study examines pedagogical patterns associated with wizard, witch, and fairy archetypes in fantasy literature. The fact that magic exists in fantasy literature as a mysterious and elusive element allows narratives to maintain and validate various means of knowledge acquisition – one archetypal form, such as a wizard, pursues a radically different mode of pedagogical engagement with magic than another archetypal form, such as a fairy. According to Carl Jung, archetypes are anchored by ancient elements of mythological lore, yet continuously shape-shift in the present day. My qualitative research process involved close readings of selected passages in popular works of fantasy literature, selected for analysis based on their salient educational themes as well as a presence of witches, wizards, and fairies. I examine how archetypes in fantasy literature frame various approaches to education, investigating whether these pedagogical multiplicities tend to re-codify magic itself. I investigate how these archetypes acquire, dispel, manipulate, and embody magic with opposing or unique tactics, while considering how each archetype confronts the unknown. I also reflect on the relevant folkloric and mythic dimensions of each archetype, examining the extent in which the magical discourse surrounding each archetype relates to ideas about teaching and learning. Each archetype presents pedagogic nuances, subtle parallels, layers, and metaphorical veins of meaning. How does education in fantasy literature establish broad and vexing challenges to the realities that we are familiar with or conscious of in the everyday contemporary educational field? Are there idiosyncratic pedagogical possibilities (and impossibilities) through archetypal representations in fantasy literature, allowing for multifaceted and meaningful representations of teaching and learning? I find that each archetype’s distinct pedagogical model includes variations as well as overlapping representations of creative agency, amplified possibilities, enhanced notions of growth, radical receptivity, calls for empathy, and visions of transformation. After examining each archetype in consecutive chapters, my conclusion summarizes the prismatic meaning of their pedagogical engagements, while reflecting on the implications and cross-pollination of education and magic. The intersection of praxis and knowledge for each archetype induces a mythopoeic imagination in relation to education, as each reconciles and renews significant transformational elements of pedagogy.
45
Landman, Mario. "Dream of a thousand heroes: the archetypal hero in contemporary mythology, with reference to The sandman by Neil Gaiman." Diss., 2006. http://hdl.handle.net/10500/2444.
Full textAbstract:
Twentieth century American fiction assimilates archetypes of traditional mythologies, in particular the hero archetype, to create a contemporary mythology which relays social issues relevant to its age. This is first approached by creating a theoretical framework, which primarily consists of both Jungian theories of the collective unconscious and the model on which Joseph Campbell based his conception of the archetype in what is known as myth criticism. The theoretical framework also introduces and describes the graphic novel and its use of characterisation distinctive to post-modern fiction.
The Sandman, which is the subject of this study, is then contextualised against the backdrop of the evolution of the American comic book, with its influence of folklore, mythology and visual presentation. Through an overview and analysis of The Sandman series as a whole, as well as a reading of its pivotal narrative, The Kindly Ones, this thesis explores the way in which The Sandman fulfils its purpose of integrating an archetypal hero into contemporary mythology. This is achieved by validating claims proposing the existence of a contemporary mythology through an analysis of Morpheus, The Sandman's protagonist and his unique heroic journey. The conclusion reached is that The Sandman indeed represents a contemporary mythology that contains a new form of social commentary, incorporating archetypes from traditional mythology and re-evaluating the role of the hero in this day and age.Afrikaans & Theory of Literature
M. A. (Theory of Literature)