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1
Farmer, Yanick. "Le concept de destin chez Carl Gustav Jung." Doctoral thesis, Université Laval, 1999. http://hdl.handle.net/20.500.11794/41544.
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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.
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Farmer, Yanick. "Le concept de destin chez Carl Gustav Jung." Paris 4, 1999. http://www.theses.fr/1999PA040184.
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L'objectif principal de cette thèse est de conceptualiser la notion de destin dans l'œuvre du psychiatre suisse C. G. Jung (1875-1961), à partir de l'analyse des différents déterminismes définis par la psychanalyse jungienne, ainsi que par la définition d'une conception de la liberté qui situe d'emblée cette pensée au cœur des enjeux philosophiques du vingtième siècle. Afin d'établir une structure des déterminismes qui soit la plus précise et la plus complète possible, nous procédons à une stratification de la réalité qui correspond aux différents ordres de déterminismes définis par la psychanalyse jungienne: le niveau physique, le niveau biologique, le niveau psychologique et le niveau spirituel. Le corps de notre thèse est divisé en six chapitres qui respectent l'ordre logique émanant de cette stratification de la réalité. Les quatre premiers chapitres s'attachent donc à tracer le schéma de ces déterminismes de différents ordres qui influencent la vie humaine et restreignent sa liberté. Le cinquième chapitre, qui complète l'analyse des déterminismes, se penche plutôt sur la problématique du rapport à l'autre manifeste par le processus de transfert, puis ouvre la voie à la définition de la liberté à travers la notion d'individuation. Le sixième et dernier chapitre, qui est la conclusion, tente de situer la position jungienne sur la liberté au sein de la tradition philosophique qui, depuis l'époque moderne, s'est penchée sur cette question, afin d'en faire voir l'originalité. Il en ressort que non seulement la position jungienne est d'une indiscutable pertinence philosophique, mais qu'au surplus, elle se révèle être d'une étonnante actualité par la place qu'elle fait, au cœur de sa réflexion, à des concepts novateurs, comme la synchronicité, qui sont inspirés par des découvertes majeures de la science du vingtième siècle.
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Gagné, Barbara. "L'androgynie psychique chez Carl Gustav Jung." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/50910.
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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.
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Moreaux-Carré, Sophie. "La philosophie de l'imaginaire chez Carl Gustav Jung." Reims, 2000. http://www.theses.fr/2000REIML008.
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Cette étude ne pouvait ignorer l'histoire du développement de la psychanalyse. C'est dans l'examen des difficultés de Jung face à la thérapie freudienne que se décèle l'origine de l'interprétation des concepts exposes dans sa psychologie analytique. L'idée philosophique d'un inconscient collectif situe dans une aire plus profonde et plus impersonnelle que l'inconscient individuel, s'inscrit dans le prolongement de la psychanalyse freudienne. Jung renforce les études empiriques de la psychologie par une introspection philosophique de ce que sont l'imaginaire et le symbolisme. L'inconscient collectif, constitue d'images primordiales, reflète la structure de la psyché de l'homme moderne. L'étude des rêves, les connaissances anthropologiques ou mythologiques, l’herméneutique expliquent le langage figuratif des pensées de l’âme et contribuent à l'élaboration d’une philosophie de l'imaginaire. Les figures mythiques de l'alchimie éclairent le fonctionnement de l'imagination active et expriment le processus d'individuation occidental. Si la confrontation avec l'ombre est la reconnaissance de l'existence des contenus obscurs ou inferieurs de l'ensemble de la personnalité du moi, la relation dialectique conduit aussi a la rencontre d'autres images archétypiques. Inconsciemment l'adepte se penche sur la synchronicité, sur une métaphysique des types psychologiques, sur la fonction religieuse, sur l'art. . . Mais l'introspection peut se poursuivre au-delà et créer une nouvelle synthèse de la personnalité réunissant les contraires dans une unité métaphysique. L'intérêt de la philosophie pour la pensée jungienne est justifie par l'originalité de son approche des concepts. Sa théorie, régie par l'idée que le but de la vie est la réalisation consciente du soi, offre a la philosophie une réelle réflexion ontologique.
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Perrone, Maria Paula Monteiro Silveira Bueno. "Complexo: conceito fundante na construção da psicologia de Carl Gustav Jung." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/47/47134/tde-30072009-135120/.
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A pesquisa investiga a história do conceito de complexo na obra de Carl Gustav Jung desde seu nascimento nos primeiros anos do século XX. Acompanha as etapas do trabalho experimental com o teste de associação de palavras adaptado por Jung no hospital psiquiátrico Burghölzli e a produção correspondente da escola de Zurique, notadamente os artigos que compõem os Estudos diagnósticos de associações, além de alguns outros estudos anteriores e posteriores. Então o estudo se volta para o desenvolvimento da noção de complexo no interior da teoria junguiana com ênfase nas principais alterações ocorridas; foram focados os seguintes marcos: de 1912, de 1919, de 1921 e de 1928. São abordados o perspectivismo e a complexidade como características epistemológicas do pensamento de Jung que não se compatibiliza com o paradigma da ciência moderna. No final são feitas reflexões teóricas e clínicas acerca do trabalho com os complexos, fenômeno psíquico universal.The present research investigates the history of the concept of complex in Carl Gustav Jungs work, since its birth in the first years of the twentieth century. It follows the steps of the experimental work with the words association test adapted by Jung in Burghölzli psychiatric hospital, and the related production from the school of Zurich, remarkably the articles that make up the Diagnostic Studies of Association, besides some other previous and later studies. The study then turns to the development of the notion of complex within Jungs theory, emphasizing the main changes; we focused on the hallmarks of 1912, 1919, 1921 and 1928. Perpectivism and complexity were approached as epistemological characteristics of Jungs thought that are not compatible with the paradigm of modern science. Finally we introduce clinical and theorical reflections about the work with complexes, universal psychic phenomena.
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Mignet, Mariette. "Le féminin inconscient dans la théorie de Carl Gustav Jung." Paris 7, 2010. http://www.theses.fr/2010PA070101.
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Jung, partant de son expérience clinique de la schizophrénie, élabore entre 1902 et 1911, la théorie d'une libido bisexuelle, dont la source se trouve dans un féminin archaïque, hermaphrodite des origines. Quelles conséquences cette position a-t-elle quant à la définition de l'inconscient? Considéré comme réalité première, celui-ci, animé de plusieurs instincts, est constitué d'images impersonnelles (archétypiques), qui en sont les représentations. Dans ce contexte, comment la sexualité infantile s'élabore-t-elle ? A partir des cas Schreber (Freud) et Schwyzer (Jung), cette thèse explore la théorie jungienne de l'inconscient, le féminin archaïque et sa symbolisation, ainsi que l'émergence du moi dans la confrontation à ce même féminin. L'altérité, intérieure et extérieure, concept jungien fondamental, se représente par des figures inconscientes, de l'ombre d'une part, ainsi que des figures complexes, féminines pour l'homme, masculines pour la femme. L'amour de transfert s'avère-t-il teinté de cette complexité et de quelle manière ? C'est la question qu'à partir du traitement de Sabina Spielrein, à l'origine des échanges sur ce sujet entre lui et Freud, Jung a longuement travailléeBased on his clinical experience of schizophrenia from 1902 to 1911, Jung developed his theory of a bisexual libido, the source of which is to be found within an archaic feminine, hermaphroditic in its origins. What are the implications of such definition of the unconscious ? Considered as a primal reality animated by many instincts, the unconscious manifests £ impersonal (archetypal) images, which are the representations of these instincts. In this context, how is the development c child sexuality theorized ? Working from the cases Schreber (Freud) and Schwyzer (Jung), this thesis investigates the Jungian theory of the unconscious, of the symbolizing of the archaic feminine as well as the emergence of the ego in confrontation with this feminine. The fundamental Jungian concept of Otherness, both inner and outer, finds representation in unconscious images, of the shadow on the one hand, and the complex images of the feminine for men, of the masculine for women, o the other hand. How is the erotic connection in transference enacted through such complexity ? This is the question which beginning with the treatment of Sabina Spielrein and his discussions of the case with Freud, Jung addressed for many years
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Reisdorfer, Ulianov. "Um momento perigoso : Jung e o nazismo." [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281629.
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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
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Pflieger-Maillard, Christine. "Les "Sept sermons aux morts" (1916) : explorations aux sources de l'œuvre de Carl-Gustav Jung (18751961)." Paris 4, 1990. http://www.theses.fr/1989PA040142.
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La thèse consiste en un commentaire détaillé d'un texte de Carl-Gustav Jung, les Sept sermons aux morts (Septem sermones ad mortuos, 1916). On se propose de montrer que ce texte bref (vingt pages) renferme in nuce tous les thèmes fondamentaux de l'œuvre psychologique ultérieure de Jung, et se révèle ainsi capital pour l'étude de la genèse de sa pensée. Dans le texte sont également discernables les traces des sources et influences diverses qui devaient marquer Jung tout au long de son activité de chercheur, en particulier des éléments issus des religions et des pensées orientales (Inde, Chine) ainsi que d'autres provenant des courants ésotériques occidentaux, que l'on a choisi de ramasser sous l'appellation de pensée traditionnelle. Il s'agit de montrer de quelle manière ces affinités structurent la pensée jungienne toute entière et participent à l'élaboration des notions essentielles de sa psychologie et de sa vision du monde. La thèse porte donc sur l'ensemble de l'œuvre de JungThis thesis consists of a detailed commentary on a text by Carl-Gustav Jung, the seven sermons to the dead (Septem sermones ad mortuos, 1916). We suggest that this short text of twenty pages includes in a nutshell all the fundamental themes of Jung’s later work and is thus seen to be essential to the study of his philosophy. In the text can also be found traces of diverse sources and influences which were to leave an impression on Jung throughout his career, particularly those elements which came from eastern religion and philosophy (India and China) and those which emerged from esoteric trends in the west which have been placed under the heading of traditional philosophy. We wish to demonstrate how these affinities provide a framework for Jung’s whole philosophy and contribute to the building of essential ideas in his vision of the world. This thesis consequently covers the whole of Jung’s work
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Insinna, Ezio M. "Synchronicité jungienne et morphogénèse biologique : application à l'étude des microtubules." Paris 10, 1989. http://www.theses.fr/1989PA100017.
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Application de la théorie de la synchronicité jungienne à la morphogenèse. Sur la base des champs morphogénétiques de Rupert Sheldrake, ainsi que des archétypes de C. G. G. Jung, une étude a été réalisée sur le rôle possible du réseau microtubulaire et des centrioles, comme centres morphogénétiques. Un mécanisme de conduction base sur des transferts d'électrons entre les tubulines des microtubules est proposé et les microtubules sont considérés comme les éléments synchronisant tout phénomène de motilité à l'intérieur de la celluleC. G. Jung's theory of synchronicity is applied to morphogenesis. On the basis of the morphogenetic fields theory of Rupert Sheldrake and of the Jungian archetypes, an inquiry is started into the possible function of the microtubule network, as well as of the centriole, as morphogenetic centers. A conduction mechanism, based on electron transfer between the tubulines constituting the microtubule lattice is postulated and the microtubules are thus considered to act as synchronizers in all motility related phenomena inside the cell
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Vechi, Luís Gustavo. "A psicologia analítica de Carl Gustav Jung no estudo de instituição : uma proposta teórico-metodológica." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-09062008-152737/.
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Nesta tese, faço uma proposta teórico-metodológica para o estudo de instituição segundo a Psicologia Analítica de C. G. Jung, além de demonstrar a sua aplicação, investigando um serviço de reabilitação psicossocial pelo trabalho para usuários de serviço de saúde mental. Defendo a hipótese de que a visão holográfica do mundo, delimitada mediante a articulação entre os conceitos de psique e de unus mundus, permite definir instituição e um modo para estudá-la que é capaz de valorizar possibilidades de desenvolvimento para essa formação sociocultural e para o indivíduo que nela se insere. Como resultados principais da proposta estabelecida com este trabalho, destaco cinco eixos relacionados à sistematização conceitual e quatro ao aspecto metodológico: Quanto à organização conceitual, o primeiro eixo expõe a visão holográfica do mundo, o segundo deles se refere à individuação como auto-regulação psíquica contextualizada pela experiência subjetiva na instituição, o terceiro corresponde ao conceito de instituição enriquecido pelo de psique institucional, o quarto à auto-organização desse tipo de formação sociocultural e o quinto articula autoregulação psíquica com auto-organização institucional, com vistas a ressaltar a propriedade autopoiética apontada por essas definições. Quanto ao aspecto metodológico, o primeiro eixo corresponde ao princípio esse in anima que introduz a visão holográfica no campo prático do estudo institucional, o segundo define o registro perceptivo contido no símbolo dos sujeitos como meio para realizar esta modalidade de pesquisa, o terceiro se refere aos três níveis de leitura da hermenêutica sintéticoconstrutiva, por meio dos quais os símbolos dos indivíduos são abordados sob três ângulos diferentes. O primeiro nível valoriza no símbolo o âmbito da vivência que estaria associado ao complexo individual, o segundo aquele que estaria relacionado ao complexo institucional, enquanto o terceiro se dedica a refletir a respeito das bases arquetípicas da produção simbólica contingenciada pela vivência na instituição. O quarto, e último eixo metodológico, deriva dessa leitura sugestões para o funcionamento institucional. Com esses eixos, este trabalho abre para a pesquisa institucional a possibilidade de cogitar, em relação de complementaridade, e não isolada e unilateralmente, os aspectos \"natureza\" e \"cultura\", \"indivíduo\" e \"sociedade\", \"arquetípico\" e \"adquirido\", \"invisível\" e \"visível\", \"transcendente\" e \"empírico\", entre outros que, indissociavelmente se conjugam, na integralidade da vivência psicológica e do funcionamento da instituição.This thesis proposes a theoretical and methodological approach to the study of institutions from the standpoint of the Analytical Psychology of Carl Gustav Jung, demonstrating its applicability in the investigation of a psychosocial work-oriented rehabilitation program for users of mental health services. It substantiates the hypothesis that the holographic vision of the world, delimited by the articulation between the concepts of psyche and unus mundus, allows a definition for institution and means of studying it which enable the valuing of developmental possibilities for this type of sociocultural organization. As a result of this academic research, five core conceptual and four methodological axes can be delineated: Regarding the conceptual framework, the first axis reveals the holographic vision of the world, the second refers to individuation as psychic self-regulation within the institution, the third corresponds to the concept of institution enriched by that of institutional psyche, the fourth to the selforganization of this type of sociocultural organization and the fifth articulates psychic self-regulation with institutional self- organization, aiming to emphasize the autopoietic properties indicated by these definitions. As to the methodological aspect, the first axis corresponds to the principle esse in anima which brings the holographic vision to the practical field of institutional study, the second defines the perception registered in the symbol of subjects as a means of carrying out this manner of research, the third refers to the three levels of synthetic and constructive hermeneutical readings, by which the symbols of individuals are studied from three different angles. The first level values in the symbol the scope of experience associated with the individual complex, the second that related to the institutional complex, while the third is dedicated to reflection on the archetypal bases of the symbolic production contingent on the institutional experience. The fourth and final methodological axis derives, from these readings, contributions for the functioning of the institution. With these core axes, this work opens for institutional research the possibility to cogitate, in a relation of complementarity, rather than isolated and unilaterally, the aspects \"nature\" and \"culture\", \"individual\" and \"society\", \"archetype\" and \"learned\", \"invisible\" and \"visible\", \"transcendent\" and \"empirical\", among others which are inextricably linked in the whole of the psychological experience and the functioning of the institution.
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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.
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Sapowicz, Philippe. "Carl Gustav Jung et la pensée indienne." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040150.
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Notre travail de thèse consiste à mettre en lumière les différents apports des pensées indiennes qui ont influencé l’œuvre de Carl Gustav Jung (1875-1961). Les sources orientales, en particulier, les philosophies indiennes classiques,eurent un écho considérable dans la pensée de Jung. Le psychiatre suisse porte un regard à la fois critique et admiratif sur la spiritualité indienne, il tient compte des complexités de l'univers philosophique indien. On s'interrogera sur la manière dont Jung interprète les textes indiens sous l'angle de la psychanalyse en montrant en quoi les sotériologies indiennes et le bouddhisme se rapprochent des médecines de l'âme occidentalesThe purpose of our thesis is to bring to light the various contributions of Indianphilosophies that have influenced the works of Carl Gustav Jung (1875-1961).Oriental sources, and Indian classical philosophies in particular, found asignificant echo in Jung's thought. The Swiss psychiatrist takes a look at Indianspirituality that is at once critical and admiring, taking into account thecomplexities of the Indian philosophical world. Our questions will revolvearound Jung's method of interpretation of Indian texts from a psychoanalyticalperspective, showing in the process the closeness of Indian soteriologies and ofBuddhism to the Western healing practices of the soul
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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.
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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.
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Andrade, Gustavo Monteiro Pessoa de. "A casa na cidade: uma leitura junguiana da experiência de jovens que moram sozinhos em São Paulo." Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-14082013-112143/.
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A consideração do espaço vivido na urbanidade contemporânea tem sido objeto de estudos de autores em diferentes áreas do conhecimento. Compreender como essa experiência ocorre e a individualidade se apresenta pode nos auxiliar a identificar dinâmicas, padrões e elementos simbólicos que sustentarão o desenvolvimento psíquico saudável em uma sociedade que, adensada na pedra da cidade, busca maneiras de conviver em harmonia no espaço público conquanto permita que o indivíduo desenvolva-se de maneira congruente com sua singularidade. Esta pesquisa dedicou-se ao estudo de jovens que passam pela experiência do habitar sozinho em sua fase inicial, na qual é possível apontarmos aspectos deste dinamismo psíquico com mais visibilidade. Ao entrevistá-los em relação à escolha e vivência da casa e sugerir que tomassem fotografias a respeito de sua morada, investigamos a constituição da individualidade a partir da separação dos pais e o início da vida adulta em sua dimensão poética, textual e imagética. Reconhecemos a juventude como etapa distinta da adolescência e adultez, a qual a psicologia poderá investir mais esforços para compreender. Verificamos a presença de polaridades arquetípicas comuns aos participantes, que podem ser representados pelas figuras míticas de Hermes e Héstia, em oposição, complementação e alternância, evocando, por um lado, os valores de velocidade, movimentação e energia vibrante, e, por outro, aqueles relacionados à concentração, à serenidade e ao foco. Pôde-se aventar que o equilíbrio entre a capacidade de estar presente na casa e ser recarregado por este momento e, de outra parte, a necessidade de aventurar-se na velocidade da cidade contemporânea favorecerá o desenvolvimento psíquico nessa etapa da vida e sedimentará base sólida na qual a individualidade poderá se sustentarThe consideration of the living space in the contemporary city has been object of study of authors from different fields of knowledge. The experience of living alone in the city must be understood from a psychological point of view in order to identify patterns and symbolic elements which sustains healthy psychic development in a society built upon the rocks and stones that make a city. This research was dedicated to investigate how young adults experience living alone in its first happening in ones life, a period in which the phenomenum becomes clearer and more visible. Interviews were conducted in order to understand how choices were made regarding the house selection, its building and furnishing, establishing a relation between this process and the constitution of individuality for each young adult. The most mentioned content was separation from the parents and the beginning of adult life in its poetic, imagetic and textual dimensions. It was possible to determine a singular development stage between adolescence and adulthood which we called youth, distinct from the other two. In a junguian reading, the presence of archetypal polarities common to all participants, represented by the mythical figures of Hermes and Hestia, in opposition, complementation and alternance, were verified. From one point of view, the experience of the house evokes velocity, vibration and change; on the other hand, it relates to focus, concentration and serenity. The balance between the two polarities and the need to have a safe place to go back to will allow individuals to adventure in the world and favor the psychic development in this stage of life, creating a solid founding on which individuality will be able to stand
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Peltier, Armelle Line. "Une pensée créatrice en science : l'élaboration de la connaissance chez Carl Gustav Jung (1875-1961) à travers l'étude du Livre Rouge (1913-1930)." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAB005/document.
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De 1913 à 1916, le psychiatre suisse C. G. Jung (1875-1961) vit des visions intenses qu’il décide de noter au brouillon dans les Cahiers noirs, puis au propre dans un codex moyenâgeux, calligraphié et peint, appelé Liber novus (1915-1930). Jung n’en achève jamais l’écriture et ne le publie pas mais témoigne à plusieurs reprises de son importance dans l’élaboration de ses connaissances sur la psyché. Il est publié en 2009 en allemand et anglais, et en 2011 en français sous le titre Le Livre Rouge. Notre travail consiste en l’analyse épistémologique de l’expérience de Jung, de la création du Livre Rouge et de son utilisation dans sa carrière, à travers le prisme d’outils épistémologiques variés dont les thèses de Paul Karl Feyerabend (1924-1994), tenant de l’anarchisme épistémologique. Nous tentons ainsi d’expliquer et de comprendre une science qui se créeFrom 1913 to 1916, the Swiss psychiatrist C. G. Jung (1875-1961) lived intense visions that he decided to note in drafts in the Black Books, then in a medieval codex, calligraphied and painted, called Liber novus (1915-1930). Jung never finished its writing and did not publish it but he testified at several times its importance in the development of his knowledge about the psyche. The book is published in 2009 in German and English and in 2011 in French under the title The Red Book. Our work consists of the epistemological analysis ot Jung’s experience of The Red Book’s creation and its use in his career, through the various epistemological tools, including the theories of Paul Karl Feyerabend (1924-1994), creator of the epistemological anarchism. We try to explain and understand a science that is being create
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Ritske, Rensma. "Understanding Joseph Campbell." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3386.
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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.
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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.
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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)
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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.
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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/.
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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
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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.
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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.
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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.
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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.
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Scandiucci, Guilherme. "Um muro para a alma: a cidade de São Paulo e suas pixações à luz da psicologia arquetípica." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-09102014-153431/.
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Esta tese realiza uma aproximação entre os campos individual, tradicionalmente pensado pela psicologia clínica, e coletivo, normalmente objeto da psicologia social. Partindo da psicologia analítica inaugurada por Carl Jung (1875-1961), e principalmente da psicologia arquetípica, vertente pós-junguiana cujo principal autor é James Hillman (1926-2011), chega-se a um ponto em que esta separação não se faz necessária ou produtiva para analisar o material coletado. A ideia de anima mundi (alma do mundo), de inspiração neoplatônica, e os conceitos hillmanianos de patologizar e psicologizar (ou ver através) formam a base de sustentação da presente construção. Ademais, contribuições da sociologia e da antropologia contemporâneas compuseram a estrutura necessária para sua feitura final. O objetivo da tese é analisar problemáticas da vida na cidade contemporânea, especificamente refletidas em certas intervenções urbanas de caráter transgressivo e ilegais, feitas com tinta sobre edificações variadas, conhecidas como grafite (ou graffiti) e pichação (ou pixação), muito comuns na Grande São Paulo. Foram examinadas, sobretudo, as pixações tipicamente paulistas, notórias pelo formato conhecido como tag reto. Concluiu-se que a prática da pixação, além de expressar simbolicamente a violência da vida urbana, agencia laços de amizade e convivência fundamentais para muitos jovens e adolescentes. Tais criações estão ao mesmo tempo intimamente ligadas aos polos de uma intensidade vital, de um lado, e de destruição e morte, de outro; denunciam uma faceta sombria da metrópole, sendo representações do patologizar, movimento in extremis e próprio da alma (psique). Ao marcarem o espaço, sobretudo central e mais nobre da cidade, os grupos de pixadores, quase sempre oriundos dos bairros periféricos e pobres, promovem a possibilidade de um fazer-alma desta psique coletiva. Além disso, movimentos mais recentes dentro do universo da pixação levantaram a hipótese: ao se engajarem em protestos políticos, sem deixar de lado a agressividade e a transgressão próprias da pixação, promovem a passagem do patologizar ao ver através. Deixando mensagens legíveis em locais simbólicos, os pixadores abrem uma possibilidade de diálogo entre a consciência coletiva e a psique inconsciente, trabalhando complexos culturais relevantes de São Paulo, ligados à opressãoThis thesis makes a rapprochement between the individual and collective fields the former traditionally developed by Clinical Psychology, and the latter by Social Psychology. Leaning on Carl Jungs (1875-1961) Analytical Psychology and on Archetypal Psychology, post- Jungian school whose main author is James Hillman (1926-2011), the material was analyzed without such separation, considered unnecessary and unproductive for the reflections achieved here. The idea of the anima mundi, inspired by the neo-platonic tradition, and Hillmans formulations of pathologizing and psychologizing (or seeing-through) form the basis of this construction. Moreover, contributions from contemporary Sociology and Anthropology compose the necessary bricks to its final workmanship. The object of study of the thesis is life in the contemporary city, specifically reflected on some transgressive and illegal urban interventions made with inks on varied edifications, known as graffiti and pixação, very common in the Great Sao Paulo. Above all, the paulista (from Sao Paulo) pixação, was examined: notorious by its specific calligraphy, called straight tag. It was concluded that the pixação, besides expressing symbolically the violence of urban life, promotes friendship and sociability fundamental for many adolescents and young people. Such creations are at the same time intimately connected to the poles of a vital intensity, on one hand, and destruction and death, on the other hand; they denounce a shadowy side of the metropolis, being representations of the pathologizing, a in extremis movement and particular from the soul (psyche). When the pixação activists (usually poor people from the outskirts) mark the space, mainly the center of the city and its noble areas, promote the possibility of a soul-making of such collective psyche. A hypothesis was also raised: as part of the pixação writers from Sao Paulo were recently involved in political manifests, they opened themselves up to a communication with a broader collectivity (including the metropolis inhabitants that are distant from this universe), without leaving aside aggression and transgression, both proper of the pixação. This would be a passage of the psyche from pathologizing to psychologizing in the present days. When they leave legible messages in symbolical sites of the city, the activists open a possibility of a dialogue between the collective consciousness and the unconscious psyche, working on relevant cultural complexes from Sao Paulo, connected to the oppression
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Miorim, Rinaldo. "Aprender com o corpo: estabelecendo relações entre a psicologia analítica e as técnicas corporais taoístas." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-14112006-010421/.
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O presente trabalho consiste em um estudo teórico que busca relacionar os princípios que norteiam as técnicas corporais fundamentadas na filosofia taoísta com alguns conceitos da psicologia analítica, tomando como eixo o processo de desenvolvimento da personalidade. Como método de trabalho, foi feita uma revisão bibliográfica, procurando sistematizar o assunto por meio da análise de alguns tópicos. A pesquisa começa com a apresentação da técnica corporal terapêutica taoísta chamada qigong (chi kun), situando-a em seus aspectos históricos, depois parte para as pesquisas clínicas que buscam validar seus efeitos terapêuticos, principalmente, explorando alguns conceitos filosóficos que fundamentam sua prática. Em seguida, foi destacada a perspectiva psicossomática como referencial de abordagem aos processos de saúde e doença, e, apresentadas algumas técnicas corporais da psicologia, destacando as técnicas de relaxamento. A partir desses elementos foram identificados nos estudos de C. G. Jung sobre as práticas corporais e meditativas taoístas, relações entre elas e o processo de individuação. O corpo, tomado como um instrumento de intervenção, por meio dos exercícios de relaxamento, alongamento, respiração e meditação, pode explicar as técnicas corporais taoístas no que diz respeito aos seus benefícios terapêuticos, concebidos nestes métodos como a busca da harmonização da energia, chamada de qi, e de seus aspectos yin e yang, o que culminaria tanto na saúde do corpo, quanto na harmonia psíquica resultante da experiência de identificação com um aspecto superior da consciência, nesta filosofia denominado Tao. Por outro lado a psicologia analítica dá mais atenção às manifestações corporais como expressões simbólicas, já que o trabalho corporal nessa abordagem busca facilitar o diálogo entre os aspectos conscientes e inconscientes da personalidade, tendo em vista uma integração maior entre os mesmos, o que corresponde a essência do processo de individuação. Assim foi observado que existe a possibilidade de convergência entre as duas propostas no que diz respeito ao cuidado com corpo e o desenvolvimento psíquico, desde que respeitando a especificidade de cada abordagem. Não existe somente um paralelismo, mas sobretudo uma complementaridade entre o conceito de processo de individuação descrito na psicologia analítica, e os objetivos e os métodos de desenvolvimento propostos pelos filósofos taoístas. A dissertação aponta ainda para a necessidade de futuros estudos que identifiquem com mais precisão até que ponto o trabalho teórico de Jung sofreu contribuição do pensamento oriental, particularmente da filosofia taoísta e, por outro lado, o quanto algumas interpretações ocidentais da filosofia taoísta, sofreram influência do pensamento de Jung.The present research consists of a theoretical study that intends to relate the principles which guide the body techniques based on taoist philosophy to some concepts of the analytical psychology. As a main point, it is centered on the process of the personality development. In order to systematize the subject through the analysis of some topics, a bibliographic review has been made. It begins with the taoist therapeutic body technique qigong (chi kun) being historically situated. Then, it approaches the clinical researches that intend to validate its therapeutic effects and, mainly, with the exploration of some philosophical concepts in which it is based. After that, the psychosomatic perspective is focused as a reference to the healthiness and illness processes, and some psychological body techniques, such as the relaxation, are emphasized. Beginning with those elements, relations between taoist body and meditative techniques and the individuation process have been identified in C.G. Jung´s studies. The body, considered as an intervention instrument, through the exercises of relaxation, stretching, breathing and meditation can explain the taoist body techniques regarding its therapeutic benefits as a way to pursuit the energy harmony, called qi, as well as the yin and yang aspects, which would culminate not only in the body health but also in the psychic harmony gained by the identification with a major consciousness called Tao in that philosophy. On the other hand, analytical psychology gives more attention to the body manifestations as symbolic expressions, since the body work in this approach intends to facilitate the dialogue between the conscious and the unconscious aspects of personality, aiming at increasing the integration between them, what meets the essence of the individuation process. Thus, it has been observed that, regarding body and psychic development, both approaches may converge, provided that their peculiarities are respected. There is not only a parallel, but also a complementarity between the individuation process concept described in the analytical psychology and the aims and methods of development proposed by taoist philosophers. Moreover, this research indicates the need for further studies which are able to identify more precisely the contribution of Eastern thoughts, mainly of the taoist philosophy, to Jung´s theorical work, as well as the influence of Jung´s thoughts in the Western interpretation of taoist philosophy.
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Sassenfeld, Jorquera André Michel. "El desarrollo humano en la psicología jungiana. Teoría e implicancias clínicas." Tesis, Universidad de Chile, 2004. http://www.repositorio.uchile.cl/handle/2250/113340.
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PsicólogoLa psicología transpersonal, establecida formalmente durante 1969 en los Estados Unidos, es una disciplina que, por un lado, se ha propuesto la dificultosa tarea de estudiar los fenómenos transpersonales desde el punto de vista psicológico y, por otro lado, busca encontrar una equilibrada integración y “fusión de la sabiduría de las tradiciones espirituales del mundo con el saber de la psicología moderna” (Cortright, 1997, p. 8). Así, está interesada en fomentar un diálogo hasta hace pocos años inexistente o, al menos, intermitente y asistemático entre las teorías, las prácticas y los representantes más destacados del campo de la psicología contemporánea y la profunda comprensión de la naturaleza y el funcionamiento del ser humano que yace en las enseñanzas y las prácticas que constituyen el núcleo esencial de las diferentes tradiciones contemplativas milenarias. En este sentido, la psicología transpersonal intenta unir “las perspectivas psicológicas occidentales sobre el desarrollo humano y la psicopatología y el entendimiento contemplativo oriental de la consciencia y los estados óptimos de salud” (Rubin, 2003, pp. 36-37). Esto significa que sus propósitos no se limitan a promover un enriquecimiento conceptual de la psicología moderna en base a la sabiduría contenida en las grandes tradiciones espirituales, sino que también abarcan la articulación sistemática de metodologías aplicadas −de carácter clínico y de otros tipos− que posibiliten y faciliten la transformación efectiva de la consciencia del individuo en la dirección de estados psicológicos más maduros y de mayor bienestar e integración. Las numerosas aplicaciones que, hasta ahora, se han desarrollado en este contexto han sido empleadas en y adaptadas a escenarios tan diversos como la medicina (Lawlis, 1996), la psiquiatría (Nelson, 1994; Scotton, Chinen & Battista, 1996), la psicoterapia y el psicoanálisis (Boorstein, 1996; Cortright, 1997; Epstein,1995; Rowan, 1993; Rubin, 1996; Vaughan, 1986), la metodología (Braud & Anderson, 1998), la antropología (Laughlin, McManus & Shearer, 1993), la ecología (Devall & Sessions, 1993; Fox, 1993), la educación (Roberts, 1980) e, incluso, han comenzado a extenderse a la política y los negocios (Wilber, 2000b). Los fenómenos transpersonales, que conforman la inquietud principal de esta corriente de la psicología, de acuerdo al uso actual del término son las “preocupaciones, motivaciones, experiencias, estadios evolutivos (cognitivo, moral, emocional, interpersonal, etc.), maneras de ser y otros fenómenos que incluyen pero trascienden la esfera de la personalidad, el self o el ego individuales” (Ferrer, 2002, p. 5). Desde el punto de vista de la psicología, son ocurrencias o hechos psicológicos que, de alguna u otra forma, trascienden (trans-) aquella dimensión que habitual e históricamente ha sido conceptualizada como ligada a la sensación subjetiva de la existencia de una identidad personal estable y continua sin poder ser explicados o entendidos, de manera exhaustiva y satisfactoria, en términos de los conocimientos actuales de la psicopatología. En consecuencia, deben ser distinguidos cuidadosamente de experiencias y procesos de naturaleza psicopatológica, una necesidad que ha dado lugar a la aparición del campo del diagnóstico diferencial en esta área (Grof & Grof, 1989, 1990; Jorquera, 2002; Lukoff, Lu & Turner, 1996; Nelson, 1994). En el medio latinoamericano profesional de la psicología y, particularmente, en el chileno, la psicología transpersonal y sus múltiples avances teóricos y clínicos han permanecido, sobre todo en el ámbito académico, como áreas de investigación más bien marginadas y desconocidas. Esta situación se mantiene a pesar de que, como disciplina formal, la psicología transpersonal existe desde hace más de treinta años y, en todo el mundo, se sigue desarrollando y es enseñada en contextos que incluyen el ámbito académico-universitario de pre- y postgrado (Anderson, 1998; Braud & Anderson, 1998; Sassenfeld, 2002).En consecuencia, en términos muy generales, la presente investigación teórica representa un intento de introducir algunas de las teorías de la psicología transpersonal en el ámbito académico chileno y, llenando un vacío existente, hacer sus contenidos accesibles a quien se encuentre interesado en conocer algunos de sus planteamientos específicos. Con ello, esta investigación puede ser considerada una continuación y ampliación de un esfuerzo que fue iniciado, entre otros, por los trabajos de Susana Bustos y Francisca Román (1981), Cecilia Severino (2002), Leila Jorquera (2002) y Fabiola Durán (2003). La distingue de estas tentativas previas el hecho de que, aunque la psicología transpersonal como tal o algunos de sus aspectos han sido abordados con anterioridad en estudios académicos, aún no existe un estudio que enfoque y explore específica y especialmente su faceta como teoría que da cuenta del desarrollo psíquico del ser humano.
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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.
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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...
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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.
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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
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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.
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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.
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Sassenfeld, Jorquera André. "El desarrollo humano en la psicología jungiana. Teoría e implicancias clínicas." Tesis, Universidad de Chile, 2004. http://www.repositorio.uchile.cl/handle/2250/106421.
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La presente investigación teórica representa un intento de introducir algunas de las teorías de la psicología transpersonal en el ámbito académico chileno y, llenando un vacío existente, hacer sus contenidos accesibles a quien se encuentre interesado en conocer algunos de sus planteamientos específicos. Con ello, esta investigación puede ser considerada una continuación y ampliación de un esfuerzo que fue iniciado, entre otros, por los trabajos de Susana Bustos y Francisca Román (1981), Cecilia Severino (2002), Leila Jorquera (2002) y Fabiola Durán (2003). La distingue de estas tentativas previas el hecho de que, aunque la psicología transpersonal como tal o algunos de sus aspectos han sido abordados con anterioridad en estudios académicos, aún no existe un estudio que enfoque y explore específica y especialmente su faceta como teoría que da cuenta del desarrollo psíquico del ser humano.
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Porter, Zoe. "How do Representations of Animal - Human Relationships in Contemporary Art Signify Current Crises?" Thesis, Griffith University, 2014. http://hdl.handle.net/10072/366669.
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My studio-‐based research consists of a cross-disciplinary body of work and textual analysis. The research focuses upon concepts associated with animal-human relationships in a contemporary art context and how these have implied a range of current crises occurring on a global scale.
This exegesis begins by outlining how animals have been perceived in both historical and cultural contexts. I begin by examining the ways in which animals and our relationship with them have been perceived in the areas of psychoanalysis, with particular attention to the theories of Sigmund Freud and Carl Jung and their research into the subconscious, unconscious and instinctual drives connected with the animal. I also consider the parallels between anthropology and psychoanalysis and the significance of post-colonial research to these disciplines. I explore how the psychoanalytical theories of Freud and Jung influenced the work of the Surrealists, resulting in much of their experimentation and depictions of animal-human relationships from the 1930s onwards. I also discuss a number of Surrealist artworks, demonstrating how the psychological has been historically connected to representations of animals as
well as their interest in non-Western cultures and art forms.Thesis (Professional Doctorate)
Doctor of Visual Arts (DVA)
Queensland College of Art
Arts, Education and Law
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Oglesby, Leslie Ellis. "God's involvement with evil : a dialogue between psychology and theology constructed from the works of Carl Gustav Jung and Hans Urs von Balthasar." Thesis, Lambeth Palace Library, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.734177.
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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.
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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)
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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.
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Reich, Michal. "Jungiánský archetyp v současné západní k inematografii aneb forma a obsah filmového vyprávění o archetypech." Master's thesis, Akademie múzických umění v Praze.Filmová a televizní fakulta. Knihovna, 2012. http://www.nusl.cz/ntk/nusl-155975.
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The main topic of this diploma thesis is the form and content of jungian shadow archetype in
contemporary western cinema. In the first chapters it introduces the basic concepts of
analytical psychology, which will be used as the principal method for analysis of the selected
films (Fight Club, Game, Black Swan, Fisher King). The key concept is that in the core of each
story are hidden archetypal contents. According to jungians these are the main force behind
emotional response of audience. In films they can be portrayed either directly ? by
personification into a film characters whose numinosity is supported by film language ? or
indirectly ? by narrative elements and character's functions. The thesis concentrates on both
options and analyzes formal means which express psychic nature of the selected film's
elements. It defines three phases of ego-shadow relationship which are vaguely similar to
three acts structure. It examines shadow archetype's function in the story and in human
psychology as well. The results are put into context of jungian concepts. Rather than creating
a complex system, the thesis outlines another option how to think about film and film
language, which is deeply rooted in human psychology.
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Van, Den Bergh Jean-Luc. "Le rêve chez C. G. Jung." Amiens, 2006. http://www.theses.fr/2006AMIE0023.
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Delaigue, Chrystel. "Problématisation de la question du Mal à partir de la Psychologie Analytique de Carl Gustav Jung." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3018.
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Le Mal retourne de ces questions qui préoccupèrent les hommes et les préoccupent toujours. En cela, et comme au cœur de nos vies, il est familier, presque quelconque. Pourtant, ô combien nombreux furent celles et ceux qui tentèrent de lui donner sens, en essayant, au moins, de le définir. La singularité des auteurs qui s’imposèrent de l’attaquer à la racine, le foisonnement des disciplines qui envisagèrent de le délimiter pour le dépasser peut-être, n’en rendirent pour autant aucune tentative définitivement fructueuse. Le Mal semble rétif à toute limite, quand bien même celle-ci n’en aurait été qu’une esquisse. La présence récente et développée des sciences humaines pourrait-elle, dès lors, se targuer d’un progrès de compréhension, sinon de résolution lorsque le Mal se présente ? La voie psychologique deviendrait-elle une aubaine ? Incarné sous les traits d’un patient défait, parfois terrassé chez son thérapeute, le Mal aurait-il trouvé un plus redoutable concurrent que ceux qu’il affronta par d’autres chemins, philosophique ou théologique ? En l’occurrence, la psychologie des profondeurs portée par Carl Gustav Jung, ne cessa, par son auteur, de s’y confronter. Plus encore, le Maître de Zürich sembla s’enquérir coûte que coûte de cette abyssale noirceur qui gît, on ne sait où, prise entre profondeur de l’âme, du monde ou de l’être. Aveu d’une exceptionnelle érudition ou d’un cuisant débordement, les références employées par Jung pour traiter de cette épine inextricable, sont nombreuses, presque indénombrables. Néanmoins des familles de pensées se dessinent et soutiennent les interrogations du psychologue, mêlées parfois confusément aux expériences et affres personnelles. Ainsi, et à partir de cette histoire, d’abord celle d’un homme, peut se reconstituer celle des hommes, et selon ce point de vue ; celui du Mal. Surtout, cela nous oblige à considérer la nécessaire rencontre, désormais, de disciplines, qui pour s’être croisées, se sont souvent disjointes. Les arcanes de la psyché pourraient bien être des arcanes justement. Elles ne donneraient à voir que ce qui, souterrain et secret, porterait pourtant l’expression de ce qui, loin de ne conduire qu’à des sources individuelles et passées, hisserait en sus, à une forme inconsciente collective et flirtant avec un aruspice. En cela, la problématisation de la question du Mal à partir de la psychologie des profondeurs permet un éclairage sur notre monde et qui, à défaut de résoudre et de dissoudre le mal présenterait au moins l’avantage de mieux saisir les raisons pour lesquelles Carl Gustav Jung sembla si effrayé par ce qu’il qualifia ponctuellement de « Mal absolu »Evil is part is those questions which have always preoccupied mankind. In this, and as if being in the heart of lives, Evil remains familar, amost ordinary. However, many are those who have tried to find meaning in Evil, or at least to define it. The singularity of those authors who sought to tackle Evil at its roots, or the multiplicity of the various fields which have tried to deliniate it, probably in order to reach beyound it, never resulted in a truly fruitfull or satisfactory outcome. In fact, Evil seems to be resitant to any type of limits, even tentative limits. In this context, could the recent developement of humain siences claim to have made progress in the understanding, if not the resolution of Evil when it is encountered? Could the psychological path represent an opportunity ? When embodied in a deranged patient, and sometimes conquered within his therapist, could we say that Evil has met a more potent opponent than other previous opponants encountered in the fields of philosophy or theology? Actually, depth psychology as developped by C.G. Jung has never ceased to seek confrontation with Evil. It seems that the Zurich master has been investigating the dark abysses in the depth of the world and the human soul, regardless of the cost of this investigation.Displaying exceptional scholarly qualities, Jung has used a great number of different references to treat this thorny topic. Particular lineages of traditions appear to support Jung's interrogations that are mixed with his personal experiences and torments. this brings us to take into consideration the encounter of various fields that have crossed but also remained separated Finally, Questioning Evil from the perspective of depth psychology brings a certain understanding of our world. If this understanding cannot in itself resolve or disolve the question of Evil, at least it presents the advantage of grasping the reasons why C.G.Jung seemed to be so frightened by what he named "Absolute Evil"
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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.
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Orientador: Joel Sales GiglioDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas
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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
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Wagner, Heinke. "La mission théâtrale de Peter Handke." Paris 8, 2001. http://www.theses.fr/2001PA081867.
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Cette étude du théâtre de Peter Handke de 1964-1992 est un essai d'interprétation inspiré des concepts de la psychologie de C. G Jung, concernant l'évolution des formes et des thèmes de son écriture théatrale. Cette approche permet de saisir des aspects de son esthétique à partir du questionnement de l'identité, telle que celle-ci se révèle dans le langage et dans les structures du théâtre de Handke. Depuis ses débuts avec les "pièces parlées", jusqu'aux pièces proches des tragédies et des mystères, son oeuvre apparaît du point de vue de la psychologie des profondeurs comme un processus "alchimique" : une oeuvre de transformationsThe study about Peter Handkes theatre from 1964 to 1992 is an essay of interpretation inspired by the psychological ideas of C. G. Jung, concerning the evolution of the forms and subjects of his theatre. This approach makes it possible to analyse several aesthetic characters by questionning his conception of identity expressed by language and stuctures in his art of dramatic writing. Beginning with the early work ("Sprechstücke" - the "speak-plays") and continuing with the forms corresponding to tragedies and mysteries, his theatre appears, following the depth psychology, like an alchemical work in progress : the work of transformations
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Cauville, Joëlle. "Féminin et fusionnel dans l'oeuvre de Jeanne Hyvrard." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28636.
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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
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Munro, Alison Mary. "Aspects of imagery in Catherine of Siena from a Jungian perspective." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1018216.
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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.
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Callot, Danielle. "Symboles et structures dans le cheminement vers une re-présentation de la totalité chez Jung : de l'oubli à la manifestation de la Nature dans les séries de rêves." Montpellier 3, 2000. http://www.theses.fr/2000MON30033.
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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.
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Maurin, Sylviane. "“Constellation des archétypes jungiens dans le destin et dans l'œuvre de Louis-Ferdinand Céline : idéologie, légendes, mystification ”." Montpellier 3, 2006. http://www.theses.fr/2006MON30043.
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Nous avons exploré le destin de Louis-Ferdinand Céline à la lueur des découvertes de Carl Gustav Jung, l’inconscient collectif les archétypes et la synchronicité acausale. C’est la vision du monde (Weltanschauung) païenne de Carl Gustav Jung dès lors que ses propres recherches renouaient avec les profondeurs de l’inconscient collectif païen qui s’est révélée dans notre approfondissement de l’œuvre de Louis-Ferdinand Céline. Dans les années 30, Carl Gustav Jung explorait les profondeurs de l’inconscient collectif à travers les bouleversements historiques de l’époque. En 1936, à travers les événements du IIIe Reich, il discernait dans l’inconscient collectif germanique la constellation de l’archétype de Wotan. Dans le destin de Louis-Ferdinand Céline, la constellation de l’ombre se manifestait dès lors qu’il préconisait une alliance avec l’Allemagne nationale-socialiste afin de ressourcer les racines celto-germaniques de la France du Nord dans l’objectif de faire renaître la civilisation dans la destruction. Ce fut la marque d’un néo-paganisme pré-chrétien. À la lueur de la synchronicité acausale, nous avons éclairé le bouleversement spatio-temporel de la trilogie allemande, D’un château l’autre, Nord, Rigodon. De même que nous avons étudié les hallucinations “ visuelles ” de l’auteur. Nous nous sommes penchés sur le caractère mystificateur, trickster de Louis-Ferdinand Céline. Dans la trilogie allemande, nous avons relevé la figure des entrelacs celtes comme celle de l’archétype du Nord dont la direction apparaît comme l’ultime croyance dans la traversée d’une Allemagne en proie à son Crépuscule des dieux (Götterdämmerung)We explored the destiny of Louis-Ferdinand Céline with the gleam of Carl Gustav Jung’s discoveries, the collective unconscious the archetypes and the (acausal) synchronicity. It’s the pagan vision of the world (Weltanschauung) of Carl Gustav Jung since its own research joined again with the depths of the unconscious pagan collective which appeared in our deepening of the work of Louis-Ferdinand Céline. In the thirties, Carl Gustav Jung explored the depths of the collective unconscious through the historical upheavals of the time. In 1936, through the events of the third Reich, in the germanic collective unconscious he distinguished the constellation of the archetype of Wotan. In the destiny of Louis-Ferdinand Celine, the constellation of the shadow appeared since he recommended an alliance with National Socialist Germany in order to ressourcer the celto-germanic roots of France of North in the objective make reappear civilization in the destruction. It was the mark of a pre-christian neo-paganism. With the gleam of the (acausal) synchronicity, we clarified the space-time upheaval of the german trilogy, Castle to castle, North, Rigodon. Just as we studied the "visual" hallucinations of the author. We are leaning on the mystifying character, trickster of Louis-Ferdinand Céline. In the german trilogy, we raised the figure of the celtic interlacings as that of the archetype of the North whose direction seems the ultimate belief in the crossing of Germany in prey with its Twilight of the gods (Götterdämmerung)
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Dumontel, Christian. "Autorévélation de l'Homme : lecture jungienne de l'oeuvre de Hermann Hesse." Nancy 2, 1998. http://www.theses.fr/1998NAN21006.
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L'oeuvre de Hermann Hesse connaît en 1917 un tournant important puisque la pensée du psychiatre et psychologue zurichois C. G. Jung apparaît dans le roman Demian. Le degré de précision de la reprise des théories jungiennes ainsi que l'ampleur de celle-ci amènent à reconsidérer la création littéraire de l'écrivain à l'aune du processus d'individualisation. Le héros "hessien" peut enfin franchir les portes de l'inconscient et se départir de la cécité mentale qui le caractérisait. L'Homme moderne doit comprendre que seules une relativisation des valeurs de la Raison, donc de la conscience psychologique, et sa propre reconstitution à l'aide des enseignements apportés par les mythes, les rites et les religions des sociétés primitives, ainsi que la prise en compte des messages indispensables à l'élaboration d'un équilibre entre conscient et inconscient livrés par les archétypes, lui permettront de parvenir au stade d'Homme individué. C. G. Jung permet donc indirectement aux personnages de Hermann Hesse de quitter la sphère individuelle et d'évoluer dans la strate collective de leur inconscient. Ainsi l'Homme d'aujourd'hui se trouve-t-il confronté, en lui-même, à l'Homme ancestral comme à l'Homme universel. Ce mécanisme intrapsychique induit la possibilité de donner naissance à soi-même, d'accéder au Soi jungien. Cette éventualité se meut en finalité, elle devient l'éthique personnelle des protagonistes. Ainsi le roman de formation dans la tradition "kellerienne" acquiert-il une dimension psychanalytique. Mais dans quels buts, pour quelles raisons Hermann Hesse a-t-il fait de son expérience de l'analyse une source d'inspiration ? Dans quelle mesure ses romans, contes et nouvelles s'en trouvent-ils modifiés ? Et qu'en est-il de l'intégrité intellectuelle de l'écrivain ?The year 1917 appears to be a watershed in the literary works of Hermann Hesse since the ideas of the Zurich psychiatrist and psychologist C. G. Jung appear in the novel Demian. The novelist has adopted Jung's theories on the literary plane and this is why a study of the artistic creation, which takes into account all his novels, tales and short stories and which is based on intertextuality, is not only jusitifed but necessary. After undergoing psychoanalysis under the direction of Dr Lang, a disciple of C. G. Jung, and afterwards by Jung himself, Hermann Hesse is able to give a new perspective to the hopeless situation of his protagonists, who in such tales as Peter Camenzind or Gertrud repeatedly hang into the door of their own unconscious mind and therefore cannot have a positive development. Due to his knowledge of C. G. Jung's discoveries, in particular those of the collective unconsciousness, Hermann Hesse invites the reader to accompany his "Hessian" characters along the path to initiation which is his "process of individualization". Thus the Keller-type novel of education takes on a psychoanalytical dimension. But why has Hermann Hesse used his personal experience of psychoanalysis as a source of inspiration ? What is the aiming at ? To what extent has this modified his writing and what can be said about the intellectual integrity of the writer ?
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Ribeiro, Ricardo Nogueira. "(Id)entidades: aspectos psicossociais das variedades da experiência mediúnica." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/47/47134/tde-15022016-121936/.
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O presente trabalho pretende unir-se aos estudos que tratam da experiência mediúnica a partir de uma compreensão propriamente psicológica, tendo como propósito a compreensão das vivências dos médiuns em três grupos religiosos Espiritismo Kardecista, Umbanda e Vale do Amanhecer. Por meio do método etnográfico e da observação participante ativa, tendo por base entrevistas semi-estruturadas e diários de campo, buscou-se compreender a relação do médium com os alegados espíritos e entidades e analisar a repercussão da vivência mediúnica na identidade e na vida do médium, identificando as características semelhantes e divergentes entre essas diferentes práticas sem desconsiderar seu contexto de ocorrência. Um total de quatro indivíduos homens e mulheres com pelo menos dezoito anos de idade por grupo religioso com pelo menos três anos de vinculação foram entrevistados. Tendo como apoio à interpretação mais livre do dado etnográfico, apresentou-se um modelo interpretativo baseado na Identidade Psicossocial, visando aliar a perspectiva da identidade social de H. Tajfel e J. C. Turner com aportes da Psicologia de C. G. Jung acerca da personalidade dos médiunsThis work aims to join the studies about the mediumistic experience from a strictly psychological perspective, with the purpose of understanding the experiences of mediums in three religious groups - Kardecist Spiritism, Umbanda and Vale do Amanhecer (Dawn of the Valley). Through the ethnographic method and active participant observation, based on semi-structured interviews and field diaries, it seeks to comprehend the medium\'s relationship with the alleged spirits and entities and to establish the role of possession on the identity of the medium by identifying the similar and differing aspects between these different religious practices without disregarding their occurrence context. Four individuals - men and women with at least eighteen years of age - by religious group with at least three years engaged on the specific religion were interviewed. In support of a freer interpretation of ethnographic data, it presents an interpretative model based on psychosocial identity (Paiva, 2007), aiming to combine the H. Tajfels and J. C. Turners social identity perspective with contributions of C. G. Jungs Analytical Psychologys on the personality of mediums
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Welman, Mark. "Death and gnosis: archetypal dream imagery in terminal illness." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002593.
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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.
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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.
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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
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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.
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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
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Barboza, Lívia Krassuski [UNESP]. "A santa, a prostituta e a amante infeliz: as imagens simbólicas do feminino de Edvard Munch, sob abordagem da psicologia analítica de C.G. Jung." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/86893.
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Tendo por principal referencial teórico os conceitos de Carl Gustav Jung (1875-1961) sobre os arquétipos e o inconsciente coletivo, neste trabalho proponho-me mostrar como o conteúdo simbólico universal se manifesta na expressão artística individual do pintor norueguês Edvard Munch (1863-1944). Coloco em foco imagens que retratam a mulher e as relações afetivas entre o homem e a mulher que o artista produziu na segunda fase de sua carreira, entre 1889 e 1908. Não obstante referirem-se à visão pessoal do artista, revelam simultaneamente a “nova mulher” que emergia na sociedade de seu tempo. Desta forma, ao contextualizar a produção artística de Munch e analisar seu conteúdo simbólico, proponho-me mostrar como a obra de arte pode expressar, muito além dos conflitos particulares de seu autor, o espírito da época em que foi criada, mediante temas universais.
Having as main theoretic reference the concepts of Carl Gustav Jung (1875-1961) on the archetypes and the collective unconscious, in this work I propose to demonstrate how the universal symbolic tenor is manifested in the individual artistic expression of the Norwegian painter Edvard Munch (1863- 1944). I put into perspective images that portray the woman and the relations of affection between man and woman, that the artist produced in the second phase of his career, between 1889 and 1908. Notwithstanding those refer to the personal view of the artist, they simultaneously bring forth the “new woman” that emerged in the society then. Thus, in contextualizing Munch´s artistic production and analyzing its symbolic content, I propose to show how the work of art can express, far beyond the private conflicts and idiosyncrasies of its author, the spirit of the time in which it was created, through universal themes.
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Zanatta, Maria Cecilia. "As metáforas alquímicas no cinema." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284950.
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Orientador: Elisabeth Bauch ZimmermannDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
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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
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Reisdorfer, Ulianov. "Ciencia, estetica, e mistica : modelos na psicologia analitica." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280144.
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Orientador: Amneris Angela MaroniTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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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
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Barros, Gewehr Rodrigo. "L'idée de Dieu dans les théories de Freud et de Jung : questions épistémologiques pour la psychanalyse." Paris 7, 2012. http://www.theses.fr/2012PA070001.
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Les frontières entre la recherche empirique et les constructions théoriques sont au centre de ce travail ; elles en constituent le point nodal. Nous cherchons à interroger, à travers l'idée de Dieu, les soubassements des théories de Freud et de Jung à fin de comprendre leurs présupposés sur la nature du psychisme. Malgré les siècles, voire millénaires de débat sur la psyché, ses fondements ne restent pas moins méconnus. En effet, la psychologie des profondeurs a dû faire face à cette difficulté, et aussi bien Freud que Jung a essayé d'y répondre. Néanmoins, les différences d'approche, parfois radicales, laissent entrevoir les obstacles pour cerner l'objet et créer un langage commun. Nous allons prendre l'idée de Dieu comme un cas de figure pour nous approcher des deux auteurs en question et faire valoir leurs approches de l'inconscient et de la psyché. Tous les deux se sont appropriés de cette notion et ont essayé de trouver une solution psychologique au vécu religieux. Leurs résultats ne sauraient être plus différents, même s'ils tiennent-" le discours du fondement empirique de leurs recherches. A quoi doit-on cela? Pourquoi la psychologie des profondeurs produit des positions si dissemblables ? Si la recherche empirique est la source de ces théories, comment se fait-il que l'on arrive à des données contradictoires, voire à des paradoxes sur le même objet ? Qu'est-ce que cela nous révèle sur la nature de la psyché ? Notre travail a essayé de montrer que la recherche en psychologie des profondeurs outrepasse souvent les limites de l'empirie, surtout quand il est question d'expériences radicales du sens, dont la psyché, et Dieu, en font partieThe limits between empirical research and theoretical speculation are in the core of this work. By using the idea of God, we tried to seize up the basic concepts of Freud and Jung theories, so as to understand their presupposition concerning psyche's nature. Despite centuries, even millennia of debates about the psyche, its foundations are still mostly unknown, and though the idea of unconscious enhances the complexity of the psychic System, it does not solve the problem. Actually, depth psychology faced this difficulty, as both Freud and Jung tried to propose some answers to it. Nevertheless, their different approaches to the unconscious, sometimes radical, suggest important difficulties to conceive the object and to set up a common language. We will discuss these questions starting from the notion of God - a problematic concept by its own nature - as our analytical paradigm, in order to get closer to Freud's and Jung's approaches to the psyche. Both authors worked on this notion, for different reasons and by distinct ways, but in both cases they were trying to find out a psychological solution to religious experience. Their results however could not be more different, even if they held an empirical discourse to shore up their conclusions. How depth psychology produces such unlike positions? If empirical research is at the base of this approach to the psyche, how is it possible to reach contradictory data or even paradoxes concerning the same object? What does it reveal about psyche's nature? This research tried to show that depth psychology goes often beyond the limits of empirical research, especially when radical experiences of meaning, as God, are concerned
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Quintana, Carlos Bein. "A gnose junguiana: estudo das noções de corpo e mente em Jung e suas raízes no gnosticismo." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2104.
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Previous issue date: 2009-06-01With this work we intend to show the links between the Jungian notions of body and mind with their corresponding in the Gnosticism. With this purpose, in the first part of this work we will develop a systematic exposition of the contemporary knowledge about Gnosticism, giving special attention to the body and mind. In the second part we will discuss the influences of Gnosticism upon the writings of C. G. Jung, as well as the adequacy of the expression Jungian Gnosis, discussing about its translation into the Jungian notions of body and mind. Finally, we will examine the supposed religious character of the Jungian theory and the possibilities to consider it a heretical doctrine
Com este trabalho pretendemos mostrar a conexão existente entre as noções junguianas de corpo e mente com suas correspondentes no gnosticismo. Com este objetivo, na primeira parte do trabalho faremos uma exposição sistemática sobre o conhecimento que se tem atualmente do gnosticismo, dando uma especial atenção ao corpo e a mente. Na segunda parte, com base no exposto na Parte I, discutiremos sobre as influências do gnosticismo nos escritos de C. G. Jung e a adequação da expressão gnose junguiana, discorrendo sobre como isso se traduz nas noções junguianas de corpo e mente. Finalmente, examinaremos o suposto caráter religioso da teoria Junguiana e as possibilidades de considerá-la uma doutrina herética