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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.
Pełny tekst źródłaSapowicz, Philippe. "Carl Gustav Jung et la pensée indienne". Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040150.
Pełny tekst źródłaThe 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
Häse, Anja. "Carl Gustav Carus : zur Konstruktion bürgerlicher Lebenskunst /". Dresden : Thelem, 2001. http://catalogue.bnf.fr/ark:/12148/cb39073086b.
Pełny tekst źródłaSchwarz, Ingo. "Carl Gustav Carus und Alexander von Humboldt - Briefwechsel". Universität Potsdam, 2009. http://opus.kobv.de/ubp/volltexte/2010/4254/.
Pełny tekst źródłaFarmer, Yanick. "Le concept de destin chez Carl Gustav Jung". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq54011.pdf.
Pełny tekst źródłaSherry, Jay [Verfasser]. "Carl Gustav Jung, Avant-garde Conservative / Jay Sherry". Berlin : Freie Universität Berlin, 2008. http://d-nb.info/1022912569/34.
Pełny tekst źródłaPeres, Sílvio Lopes. "O protestantismo no pensamento de Carl Gustav Jung". Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2480.
Pełny tekst źródłaThis present research deals with the thought of Carl Gustav Jung, concerning the Protestantism as religion. Pronouncing himself protestant, Jung does pertinent considerations regarding the influences that the Protestantism suffered and carried out in the history of the Christianity, and the results that its followers achieve, for belonging to it, since the periods previous to the Reform of the century XVI, focusing its attention in the Enlightenment of the ends of the century XVII and the whole century XVIII, arriving at his days, in the century XX. The objective of this work is to present how Jung understood the Protestantism as " risk and religious possibility ", that is, its negative and positive aspects. For this, we report to somes cientific concepts elaborated by Jung, with the objective of understanding the basis of his observations about the Protestant faith, since his personal experiences is the main point of his scientific analyses , with regard to the Protestantism.
A presente pesquisa trata do pensamento de Carl Gustav Jung, acerca do Protestantismo como religião. Declarando-se protestante, Jung faz considerações pertinentes quanto às influências que o Protestantismo sofreu e desempenhou na história do Cristianismo, e os resultados que seus fiéis logram, por pertencer a ele, desde os períodos anteriores à Reforma do século XVI, focalizando sua atenção no Iluminismo dos finais do século XVII e todo o século XVIII, chegando aos seus dias, no século XX. O objetivo desse trabalho é apresentar como Jung entendeu o Protestantismo como risco e possibilidade religiosa, isto é, seus aspectos negativos e positivos. Para isto nos reportamos a alguns conceitos científicos elaborados por Jung, com o objetivo de compreender os fundamentos de suas observações quanto à fé protestante, visto serem suas experiências pessoais, o ponto principal de suas análises científicas, quanto ao Protestantismo.
Moreaux-Carré, Sophie. "La philosophie de l'imaginaire chez Carl Gustav Jung". Reims, 2000. http://www.theses.fr/2000REIML008.
Pełny tekst źródłaBeaubien, Luc. "Le principe de synchronicité chez Carl Gustav Jung". Thèse, Université du Québec à Trois-Rivières, 1994. http://depot-e.uqtr.ca/4965/1/000612921.pdf.
Pełny tekst źródłaCaya, René. "L'analyse du processus d'individuation chez Carl Gustav Jung". Thèse, Université du Québec à Trois-Rivières, 1989. http://depot-e.uqtr.ca/5666/1/000583748.pdf.
Pełny tekst źródłaFarmer, Yanick. "Le concept de destin chez Carl Gustav Jung". Doctoral thesis, Université Laval, 1999. http://hdl.handle.net/20.500.11794/41544.
Pełny tekst źródłaFarmer, Yanick. "Le concept de destin chez Carl Gustav Jung". Paris 4, 1999. http://www.theses.fr/1999PA040184.
Pełny tekst źródłaPortela, Bruno de Oliveira Silva. "A cura d’alma na psicologia de Carl Gustav Jung". Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/1031.
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Este estudo tem o objetivo de investigar o conceito de cura d’alma na psicologia de Carl Gustav Jung, colocando em evidência os aspectos religiosos presentes no processo de cura, compreendidos pelo autor como Individuação. Organizada em três capítulos, a dissertação começa por apresentar o conceito alma, que nas obras do autor aparece hora como psique, hora como personalidade, complexo, consciência e individualidade, demonstrando uma complexa rede de significados. No capítulo seguinte, o conceito cura é investigado a luz da psicoterapia analítica, colocando em evidência a necessidade de um relacionamento com o inconsciente, de modo a proporcionar um desenvolvimento psicológico. A individuação como um processo de diferenciação do ego, conduz a realização do si-mesmo, o centro da psique e a totalidade da personalidade. No terceiro e último capítulo, o termo cura d’alma é analisado em paralelo com o conceito de religião, compreendido no pensamento de Jung como relegere, que diz respeito a um cuidado ou zelo ao lidar com os aspectos numinosos e transcendentes da psique. Por este viés, que a individuação pode ser compreendida em sua vertente também religiosa, denotando a presença de uma cura d’alma na psicologia de Jung.
This study aims to investigate the concept cure of the soul according to the psychology of Carl Gustav Jung, highlighting the religious aspects in the cure process, understood by the author as individuation. Organized into three chapters, the dissertation begins by presenting the concept of the soul, that, based on the author’s works, appears both as the psyche or as personality, complex, consciousness and individuality, showing an intricate network of meanings. On the next chapter, the concept of cure is investigated within the context of analytical psychotherapy, highlighting the need for a relationship with the unconscious, to provide a psychological development. The individuation as a process of differentiation of the self, leads to the realization of the self, the center of the psyche and the totality of the personality. On the third and final chapter, the term cure of the soul is examined in parallel with the definition of religion, understood in Jung's thoughts as relegere, which relates to care or diligence when dealing with numinous and transcendent aspects of the psyche. By this point of view individuation can be understood also in its religious aspect, denoting the presence of a cure of the soul in Jungian psychology.
Müller-Tamm, Jutta. "Kunst als Gipfel der Wissenschaft : ästhetische und wissenschaftliche Weltaneignung bei Carl Gustav Carus /". Berlin : W. de Gruyter, 1995. http://catalogue.bnf.fr/ark:/12148/cb35749674g.
Pełny tekst źródłaMignet, Mariette. "Le féminin inconscient dans la théorie de Carl Gustav Jung". Paris 7, 2010. http://www.theses.fr/2010PA070101.
Pełny tekst źródłaBased 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
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/.
Pełny tekst źródłaThe 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.
Elbaba, Alejandra. "El mándala en la obra de Carl Gustav Jung: experiencia y contexto". Doctoral thesis, Universitat Pompeu Fabra, 2018. http://hdl.handle.net/10803/462856.
Pełny tekst źródłaIn this research we look deeply into the origin, significance and functions of the mandala’s symbolism in Carl Gustav Jung’s work. We base our research on his personal experience in his Red Book, a series of eighteen mandalas painted by himself and placed in the center of the book, as a product of his active imagination. We also look into its understanding through the comparative method, by relating it with the largest intellectual scope around Jung in the first half of the twentieth century. This study goes deeply into the influence of the East thoughts and traditions in Jung’s researches and dives into the Eranos Circle, due to its studies about symbolism and deepening of the East-West relation. It takes into account Giuseppe Tucci as an important figure, emphasizing his theorizing of the Indo-Tibetan mandala within the framework of Jung’s psychology and, finally, pays attention to the conceptualization of the mandala as a special category of symbolism in the theoretical-scientific work of Carl G. Jung, which is a testimony of his intense interest in the Mandala symbolism.
Bishop, Paul. "The dionysian self : C. G. Jung's reception of Friedrich Nietzsche /". Berlin ; New York : W. de Gruyter, 1995. http://catalogue.bnf.fr/ark:/12148/cb35794276w.
Pełny tekst źródłaJuncken, Kathleen. "Analyse der Notfallversorgungsstruktur der Landeshauptstadt Dresden unter Berücksichtigung des Universitätsklinikums Carl Gustav Carus:". Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2018. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-234178.
Pełny tekst źródłaMauri, Renato Garibaldi. "As interfaces entre imagem corporal e a representação simbolica de Carl Gustav Jung". [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/275233.
Pełny tekst źródłaTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação Fisica
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Resumo: analisa a representação simbólica de Carl Gustav Jung, aspecto primordial da teoria junguiana, que se refere à concepção da imagem, do símbolo e dos arquétipos estudados e descritos pelo psicanalista suíço. Essa pesquisa, a interface entre a imagem corporal e a representação simbólica de Carl Gustav Jung, visa contribuir para uma análise dos dois estudos. Para abordar esse assunto, essa tese se divide em três capítulos. O primeiro capítulo enfatiza os estudos da imagem corporal e suas respectivas características, a fim de esclarecer a significância do conteúdo para o entendimento da relação entre imagem corporal com a representação simbólica. Inicialmente abordaremos um breve histórico com seus múltiplos componentes, conceitos, e implicações sobre a imagem corporal. Serão utilizados os principais autores que se dedicaram e que se dedicam ao estudo desse tema. O segundo capítulo está direcionado à representação simbólica e à definição de arquétipo, destacando os escritos de Jung para explicar o tema proposto, assim como outros autores que incluem em suas pesquisas as representações simbólicas junguianas. O terceiro capítulo enfatiza os estudos da imagem mental e da concepção do corpo, do ponto de vista de alguns autores, como: Françoise Dolto, Michel Foucault, e do neurologista Antonio Damásio. Este assunto permite a realização de um paralelo das abordagens de Jung com os autores que estudaram, e estudam, a imagem corporal. Esse último capítulo também trata do histórico do estudo da imagem mental e da concepção do corpo nos escritos de Jung, como da ¿representação mental do corpo¿ (imagem corporal). Pois são esses dois estudos (concepção da imagem mental e do corpo) que orientam as interfaces entre a imagem corporal e a representação do corpo
Abstract: This research studies body image (Mental Body Representation) and offers an analysis from the perspective of Carl Gustav Jung¿s symbolic representation. This is a key aspect of Jungian theory and refers to the conception of image, as well as symbol and archetypes, as studied and described by the Swiss psychiatrist. The interface between body image and symbolic representation, as understood by Carl Gustav Jung, aims to contribute to the analysis of both studies. To deal with this subject this research is divided in three chapters. The first chapter emphasizes body image studies and their respective perspectives. It seeks to explain the meaning of contents in order to understand the relation between body image and symbolic representation. A brief historical is presented, with its multiple components, conceits and implications regarding the theme. The second chapter addresses symbolic representation and archetypal definitions pointed out in the writings of Jung and other authors who offer research in Jungian symbolic representation. The third chapter emphasizes mental body studies and body conception according to various authors, including: Françoise Dolto, Michel Foucault and the Neurologist Antonio Damasio. This dialogue establishes a parallel between Jung¿s approaches and other related authors. The final chapter deals with the study of mental image and the concept of body in C. G. Jung, paying particular attention to the concept of body image representation (body image). In summary, it is proposed that these are the studies that guide the interfaces between body image and body representation (mental and body image conceptions)
Doutorado
Atividade Fisica, Adaptação e Saude
Mestre em Educação Física
Khalil, Antoin Abou. "O processo decisório judicial à luz dos tipos psicológicos de Carl Gustav Jung". Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/2/2139/tde-26052011-150115/.
Pełny tekst źródłaThis paper is aimed at analyzing the influence of the judges psyche as s/he presides over the process the way s/he collects data and relates with the other parties (to the lawsuit and attorneys, mainly) and makes his/her decisions. There is therefore an interface between Law and Psychology, since we have selected as a paradigm the theory of psychological types of Carl Gustav Jung and his followers, with the additions made by Isabel Briggs Myers and Katharine Cook Briggs. For contrasting purposes, Jung\'s theory is compared with Freud\'s psychoanalytical typology. From a legal perspective, special attention is given to the correlation between thought and feeling functions and the «sense of fairness», and it is suggested that Miguel Reales three-dimensional theory of Law be the legal expression of the balanced use of perceptive and judicative functions. This is the first part of the paper. In the second, six judges of the São Paulo State Court are typologically analyzed, based on their professional activities, as stated by them during an interview. The interview was based on a standard questionnaire so as to draw discursive parallels and be able to collect similarities and differences in the light of the psychological type assessed. To assess the psychological type of each interviewee, in addition to analyzing their speech content, a second questionnaire, of a specific nature, was applied. In conclusion, the assumption that there is a correlation between a judges type of personality and the result of his/her work has proven to be greatly consistent. This could bring great prospects, both in area studies and learning and the personal and professional improvement of these agents, whose activity is so vital to the actual process of administering justice.
Hertzschuch, Diana. "Mitarbeiterbefragungen und Changemanagement im Krankenhaus am Beispiel des Universitätsklinikums Carl Gustav Carus Dresden". Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2015. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-176402.
Pełny tekst źródłaBarreto, Marco Heleno. "Símbolo e sabedoria prática Carl Gustav Jung e o mal-estar da modernidade". Universidade Federal de Minas Gerais, 2006. http://hdl.handle.net/1843/ARBZ-7JKLUK.
Pełny tekst źródłaNeste trabalho, concedendo-se que há uma dimensão filosófica reconhecível no campo da psicoterapia contemporânea, busca-se determinar a natureza desta dimensão como análoga à phronesis ou sabedoria prática constitutiva da vida filosófica segundo as escolas da Antiguidade. Para tanto, a psicologia analítica concebida por Carl Gustav Jung é tomada como objeto de análise, demonstrando-se como em sua dimensão prática ela pode ser adequadamente compreendida como uma forma de sabedoria prática, nomeadamente como uma hermenêutica vivida das imagens simbólicas. Paralelamente a essa demonstração, o sentido histórico, filosófico e cultural da psicologia analítica é explicitado a partir de sua inserção na experiência da modernidade, como uma busca de respostas para os sofrimentos anímicos engendrados por esta mesma experiência.
Cooper, Linda Laurance. "The Book of Job : foundation for testimony in the writings of Gustavo Gutierrez, Elie Wiesel, Archibald Macleish and Carl Gustav Jung". Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:266fa61c-e136-4066-975e-3097bd761122.
Pełny tekst źródłaPflieger-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.
Pełny tekst źródłaThis 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
Greffrath, Gustav Carl. "Die impak van 'n wildernisekspedisie op persoonlike en groepseffektiwiteit tydens 'n spanbouprogram / Gustav Carl Greffrath". Thesis, North-West University, 2006. http://hdl.handle.net/10394/27.
Pełny tekst źródłaEnia, 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.
Pełny tekst źródłaVechi, 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/.
Pełny tekst źródłaThis 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.
Agostinho, Márcio Roberto. "O arquétipo do sagrado, a religião e o sentido da vida em Carl Gustav Jung". Universidade Presbiteriana Mackenzie, 2006. http://tede.mackenzie.br/jspui/handle/tede/2403.
Pełny tekst źródłaThis research addresses the Carl Yung's postulation in which religious thinking has rooted in the soul. In others terms, Jung has established a psychological foundation for the religious thinking. The aim of this work is therefore to try to understand the sacred having as stating point, the mind where reposes actively a imago Dei. Furthermore, it envisage to comprehend the relationship of this religious thinking (imago Dei) to the meaning of life. This imago revealed by the Self the divine archetype 0 is the ultimate answer of the soul: its earnest desire for life meaning. As the soul belongs to the inner world of the individual, only when one turns to the inside of self, than, he will discover the path which leads to the meaning of life and ultimately to the healing of the individual personality.
A presente pesquisa trata da postulação junguiana de que o pensamento religioso se originou da alma. Em outras palavras, Jung fez uma fundamentação psicológica para o pensamento religioso. O objetivo desse trabalho então foi tentar compreender o sagrado a partir da psique onde repousa ativamente uma imago Dei. Procurou ainda, constatar a possível relação desse pensamento religioso (imago Dei) com o sentido da vida. Essa imago manifestada pelo Self -arquétipo do divino - é a resposta à questão última da alma: o anseio que ela tem pelo sentido da vida. Como a alma pertence ao mundo interior do indivíduo, somente fazendo uma volta para dentro de si mesmo é que se trilhará o caminho que leva ao sentido da vida e, em última instância, à cura para a sua personalidade.
Steinke, Anna Paula Zanoni. "Imagens da solidão na contemporaneidade: a contribuição do filme Her em uma perspectiva junguiana". Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-10122015-101702/.
Pełny tekst źródłaTo study loneliness through a Junguian psychological point of view, which understands the phenomenas of the psyche as plurals and related to personal and collective aspects was the main objective of this work. From the Jungian concept of image, i.e. perspectives about any idea, concept, feeling or perception that are formed concerning to the world, it sought to analyze what images about loneliness are present in contemporary times. Studies in the social sciences and the film Her contributed as sources of images for the analysis of loneliness. The film showed images with great sensitivity, plasticity and potential archetypal capable to further enlarge and deepen the subject. Loneliness was also studied as an important element in the psychic development process, as in the formation of conscience, the gradual differentiation of the baby\'s psyche in relation to maternal psyche and individuation path, which represent structural movements that have their foundations in the processes of separation and differentiation. Three mythological perspectives were presented as archetypal bases capable to shed some light to the understanding of loneliness: the sacred marriage of Eros and Psyche, the myth of Narcissus and the idea of Dionysus and its relationship with the concept of communitas. Reflections on the interaction of these three perspectives with contemporaneity were held. The conclusion of the research is that loneliness is a potentiality that provides contact with the soul, like internalization, involvement and intimacy, but its improper care may result in an isolation that promotes psychic stagnation. It is a necessary element to the psychological development, which needs to relate with other psychic elements like love, and needs to be received in the contemporary world with more respect, patience and delicacy. The preparation for loneliness allows the consciousness of uniqueness and is essential for otherness
Pierlot, Pascal. "Les concepts de Stimmung (tonalité affective, disposition thymique) dans l’œuvre peinte et théorique de Carl Gustav CARUS (1789-1869)". Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP050.
Pełny tekst źródłaStimmung is a concept between physiology, psychology, psychiatry, philosophy, history of art or aesthetic theory and musical theory. It means both mood and tuning or resonance. Carl Gustav Carus (1789-1869) was a romantic doctor, gynaecologist, naturalist, psychologist, philosopher, painter und theorist of landscape painting. The concept is based on a metaphor of musical temperament, in comparison with the resonance of the vocal cords, musical strings and the nerves. The study of this concept is particularly important in all the work of Carus. In Nine Letters of Landscape Painting (1815-1824), the painter studied the connection between the mood of the human being and the atmosphere of the life of nature. His painting was called Stimmungslandschaftmalerei (pupil of Caspar David Friedrich), and his novelty was the theory of “the art of painting the life of the earth”, influenced by Goethe and Alexander von Humboldt. In Psyche (1846), the psychologist described a theory of the Unconscious and the Mood, based on the differences between perception, sensation and sentience. Sentience designated the unconscious feeling of the life force or formative instinct (Gemeingefühl or common sensation). Carus as philosopher described the development of the personality from the Unconscious, to the World-consciousness, the Self-consciousness and the God-consciousness
Acheson, Susan Josephine. "Catching up to Jung : a study of the occult relationship between H.D. and Jung". Thesis, Queen Mary, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244165.
Pełny tekst źródłaInsinna, Ezio M. "Synchronicité jungienne et morphogénèse biologique : application à l'étude des microtubules". Paris 10, 1989. http://www.theses.fr/1989PA100017.
Pełny tekst źródłaC. 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
Rubio, Marin Miguel Federico. "Ciné-mythe : analyse de l'expression contemporaine du mythe dans l'audiovisuel". Thesis, Toulouse 2, 2016. http://www.theses.fr/2016TOU20063/document.
Pełny tekst źródłaThis thesis analyses the relationship between myths (according to analytical psychology), films and video, cinematographic forms who became the ideal medium of modern myth expression due to their technical, aesthetical and discursive characteristics. This relationship allows new dynamics and construction possibilities in cinema and myth.By comparing Carl Gustav Jung’s and Joseph Campbell’s conception of myth and cinematographic techniques and structures, it is shown that myth production goes on nowadays, in our society, nourished and metamorphosed through cinema possibilities. Cinematographic techniques and tools, by their characteristics, magnify myth’s essential elements, allowing particular dynamics between myth and film. Audiovisual productions feature some examples of what we should call cine-myth.By comparing cinematographic structures and techniques, and monomyth’s structure (Campbell), it is shown that inherent characteristics about cinema and video make them ideal mediums for myth creation. According to Jung and Campbell, the narrative schema of myth is essentially expressed through symbol, who is not merely reduced to intellectual understanding. The relationships between symbols create the message and meaning of myth
Dusella, Reinhold. "«die Idee groß, dem katholisch-christlichen Glauben sich poetisch anschließend». Carl Loewes Suche nach einem Oratorienkonzept in der Diskussion mit Gustav Nicolai, Ludwig Giesebrecht und Gustav Adolf Keferstein". Bärenreiter Verlag, 1998. https://slub.qucosa.de/id/qucosa%3A36816.
Pełny tekst źródłaGrosche, Stefan. "Lebenskunst und Heilkunde bei C.G.Carus (1789-1869). Anthropologische Medizin in Goethescher Weltanschauung". Doctoral thesis, Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2006. http://nbn-resolving.de/urn:nbn:de:swb:14-1157028141422-36245.
Pełny tekst źródłaDion, 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.
Pełny tekst źródłaGiovannoni, Hermenegildo Ferreira. "A importância do símbolo para a compreensão da religião e da arte segundo Carl Gustav Jung". Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/2810.
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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Partindo da hipótese de uma fundamentação comum entre religião e arte no âmbito da vida anímica do ser humano, esta dissertação pretende realizar um estudo do conceito de símbolo na psicologia analítica, desenvolvida por Carl Gustav Jung, na medida em que esta considera tanto os fenômenos artísticos quanto os religiosos como simbólicos. O primeiro capítulo fornece uma análise dos principais conceitos indispensáveis à compreensão da idéia de símbolo, partindo das primeiras formulações teóricas e chegando até seu delineamento final. O segundo capítulo discorre sobre a aplicação do conceito de símbolo anteriormente analisado aos aspectos psicológicos da criação e da fruição artísticas e da experiência religiosa.
Starting with the hypothesis of a common foundation for religion and art in the context of the psychical life of human beings, this dissertation intends to realize a study of the concept of symbol in the analytical psychology developed by Carl Gustav Jung, to the extend that it regards both the artistic and the religious phenomena as symbolical. The first chapter provides an analysis of the main concepts needful to the understanding of the idea of symbol, beginning with primary theoretical formulations and coming to their final delineation. The second chapter deals with the application of the previously analyzed concept of symbol to the psychological aspects of artistic creation and fruition, and of religious experience.
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.
Pełny tekst źródłaEvil 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"
Knittel, Anton Philipp. "Zwischen Idylle und Tabu : die Autobiographen von Carl Gustav Carus, Wilhelm von Kügelgen und Ludwig Richter /". Dresden : Thelem, 2002. http://catalogue.bnf.fr/ark:/12148/cb390730959.
Pełny tekst źródłaReisdorfer, Ulianov. "Um momento perigoso : Jung e o nazismo". [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281629.
Pełny tekst źródłaDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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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
Voogd, Stephanie Wilhelmina de. "The Matter of form : three conversations /". [S.l.] : S. de Voogd, 1986. http://catalogue.bnf.fr/ark:/12148/cb35018753q.
Pełny tekst źródłaBarrionuevo, Durán Camilo. "El demonio y la sombra: el problema del mal desde la psicología analítica de Carl Gustav Jung". Tesis, Universidad de Chile, 2012. http://www.repositorio.uchile.cl/handle/2250/113411.
Pełny tekst źródłaEl problema que aquí nos convoca es tan antiguo como el nacimiento de la consciencia de sí en el hombre, pues conjuntamente con la capacidad de autopercatación deviene –como ya lo señala el Génesis– la consciencia del bien y del mal como posibilidades de representación simbólica. Incluso en la psique primitiva, sumergida mayormente en el magma difuso de la inconsciencia (Jung, 1931b), emerge la noción de lo maligno. Es por tanto necesario un grado de diferenciación de la consciencia bien básico para que ya aparezca en la psique la distinción religiosa entre las entidades luminosas y benéficas de las demoniacas y oscuras. No hay cultura sobre el planeta, ni época alguna en que un pueblo humano no se haya enfrentado a la noción del mal y lo demoniaco. Por más primitiva que sea la cultura, en la medida que ya exista algún grado de reflexión consciente, se instala indefectiblemente en el corazón del hombre la intuición sobre el lado oscuro de la naturaleza y la divinidad, emerge la pregunta por las entidades de la noche, del mundo de los muertos, de los dioses y demonios que encarnan una cualidad oscura y malévola (Hillman, 1979). ¿Cuántas generaciones y generaciones de hombres han sido ya atrapados por la quemante reflexión?: ¿Que es el mal?, ¿de dónde proviene?, ¿cuál es su naturaleza?, ¿existe la posibilidad de vencerlo?, ¿qué relación tiene con la divinidad? Paradójicamente, y pese a la universalidad de estas preguntas, encontramos que el tema, misterioso y abismal como es, no termina de agotarse ni comprenderse nunca satisfactoriamente. En ese sentido sea ésta una confesión de entrada de la propia incapacidad y limitación personal, pues pretender poder dar cuenta a cabalidad de la realidad del mal es ya, como quedará claro en el transcurso del presente trabajo, por la naturaleza de tal pretensión, una ambición satánica. Al mal no podemos acercarnos sino dando círculos, iluminando por aquí algún aspecto, mostrando por allá este otro; pero el demonio, como figura anímica que mejor encarna el mal en nuestra cultura, es imposible de apresar, comprender y someter por completo, como se intuye en el motivo onírico que hace las veces de prefacio. Sin embargo, como Jung (1961) ya lo hacía notar, este intento de acercamiento reflexivo se ve sorpresivamente obstaculizado por una de las consecuencias principales que sufre la consciencia al tratar de relacionarse con el mal: la capacidad de reflexión y entendimiento consciente se ven notoriamente disminuidos por él. ¿No nos es acaso natural dicha experiencia ante el desfile brutal y despiadado de la cotidianidad del noticiario? ¿No nos quedamos pasmados ante el crimen grotesco, ante la irracionalidad de la demoniaca guerra nuestra de cada día, ante la tortura y la violencia desatada? Desde este lugar se va irguiendo de a poco la necesidad y relevancia de este estudio, pues, como enfáticamente afirmaba Jung (1961) respecto al estado actual de nuestra sociedad ante este problema: Estamos frente al mal y no sólo ignoramos lo que se halla ante nosotros sino que tampoco tenemos la menor idea de cómo debemos reaccionar […] Efectivamente, no tenemos imaginación para el mal porque es el mal el que nos tiene a nosotros. Unos quieren permanecer ignorantes mientras otros están identificados con el mal. Esta es la situación psicológica del mundo actual. (pp. 244-245, cursiva del original) El camino que emprenderemos en este trabajo para intentar dar cuenta del presente intento de acercamiento reflexivo tomará la vía simbólica, pues, como postula la psicología analítica, el símbolo es uno de los medios más eficaces y apropiados para hablar sobre las realidades del alma (Jung, 1964). El símbolo, por definición, es algo vago, desconocido y misterioso, que muestra y oculta a la vez, y que se constituye como una notable forma de expresión de realidades anímicas parcialmente intuidas (Jung, 1921). En ese sentido, el símbolo cultural y religioso de mayor impacto y trascendencia para nosotros, occidentales, para referirnos al problema del mal es, sin duda, Satanás, el demonio. La premisa que sustenta el presente trabajo es que a través de seguirle la pista evolutivamente al concepto mitológico de Satanás en la tradición judeocristiana nos estaremos acercando de forma más significativa al problema del mal que si lo hiciéramos desde una perspectiva meramente racional conceptual e incluso exclusivamente teológica. Esto presupone el hecho que tales mitologemas deben ser concebidos como expresión directa de una realidad espiritual; cómo símbolos que son capaces de expresar adecuadamente lo que no se puede captar racionalmente. Todas las opiniones sobre dicha figura mitológica [Satanás] permiten reconocer su estructura en su conjunto y con ella el contenido espiritual, del cual es la expresión simbólica. Esta forma de entender los mitologemas plantea, como otra hipótesis más, el que el alma del hombre, conforme a su modo de ser, no puede ser considerada como algo distinto de lo “sobrehumano” (y con ello también de lo “infrahumano”), sino como un órgano que corresponde a estas esferas y que encierra en sí estos poderes no humanos, sobrehumanos e infrahumanos. No es cuestión de hablar aquí simplemente de Dios y del diablo, ni de su esencia en sí, ya que esto sería especulación metafísica, sino de aquellos contenidos espirituales y de aquellas experiencias de lo sobrehumano en una época de creación religiosa, de la cual aparecen como manifestación. No son entidades metafísicas, por tanto, el objeto de estas consideraciones sino su imagen en el alma del hombre -Dios y el diablo como imágenes originales. (Schärf, 1951, p. 113, cursivas son nuestras) Coincidiendo con este punto de vista metodológico sostendremos, por tanto, una perspectiva investigativa en la que nos interesará interrogar e interpretar a Satanás como expresión simbólica de una vivencia psíquica determinada. Como acabamos de señalar, mantendremos la hipótesis que a través de su estudio y comprensión nos podremos acercar a un contenido del alma que ha sido expresado en occidente hace más de dos mil años de historia a través de su figura. Aunque Satanás en nuestra época ha sufrido grandes embates teológicos y un notable cambio de mentalidad religiosa, no deja de llamar la atención que para un número importante de contemporáneos aún se mantiene con vigencia como símbolo vivo que expresa ciertas realidades del devenir del alma humana. Desde éste contexto investigativo plantearemos los objetivos generales que guían la presente investigación y que se constituyen paralelamente como los tres capítulos principales en que dividiremos nuestro recorrido, ellos son: 1. Elaborar una interpretación comprensiva de la forma de manifestarse evolutivamente de la figura de Satanás, tal y como aparece en la tradición judeocristiana, de la mano de los escritos bíblicos pertinentes. 2. Reconocer los planteamientos generales de la psicología junguiana respecto al problema del mal, a través del concepto estructural de “sombra” en los niveles personal, colectivo y arquetípico. 3. Establecer puentes interpretativos, desde el particular punto de vista de la psicología analítica, sobre la fenomenología anímica de la figura de Satanás, y esbozar una perspectiva comprensiva sobre el problema del rol de Satanás en el contexto del proceso de revelación divina. Como se aprecia, este trabajo pretende establecer puentes entre las comprensiones teológicas doctrinales católicas sobre Satanás y los postulados junguianos acerca del problema de la sombra, entre deux que pensamos puede ser fructífero al momento de pensar simbólicamente sobre la realidad anímica del mal y su particular forma de manifestarse en el hombre. La elección de las escrituras judeocristianas (antiguo y nuevo testamento, además de algunos textos apócrifos donde se menciona a Satanás) como los textos de base sobre los que construiremos nuestro análisis e interpretación simbólica psicológica, se justifica por la relevancia que ellos han tenido para la vida espiritual occidental. En cierta medida, toda reflexión teológica sistemática y rigurosa se cimienta desde sus contenidos. Sin embargo, consideramos que es pertinente especificar y aclarar que en este trabajo no hablaremos ni como exégetas ni como teólogos, pese a que trataremos contenidos que dichos estudiosos abordan, ya que no contamos ni con la formación ni con la preparación adecuada para ello. Sea éste otro reconocimiento de las propias limitaciones al respecto antes de emprender esta tarea, pues abordaremos el presente trabajo desde la condición de “lego interesado en materias de índole religioso”. En cambio, nuestra perspectiva de investigación teórica se mantendrá siempre en el campo de competencias de la reflexión psicológica, desde la particular mirada de la psicología analítica junguiana arquetipal, campo en el cuál sí contamos con las competencias mínimas necesarias para abordar este proyecto. La relevancia y justificación de esta investigación encuentra una directa relación con los objetivos recién enunciados. En cierta medida ella se condice con los distintos niveles de implicancia del análisis de este problema. En un primer momento, consideramos que ya desde la perspectiva meramente teórica un estudio de estas características encuentra una importante razón de ser. Como señalábamos un poco más arriba, el generar perspectivas reflexivas y comprensivas sobre la experiencia humana del mal parece ser un primer paso necesario para su abordaje. Desde esta perspectiva la condición mínima para poder entablar algún tipo de relación con el mal es la de nombrarlo, conocerlo e iluminarlo. Teóricamente, por tanto, resulta necesario elaborar propuestas comprensivas que nos permitan imaginarnos el mal. Más específicamente, desde la perspectiva de la co-construcción del conocimiento en el campo de la psicología analítica, dada la abundancia y profundidad con la que Jung se dedicó a elaborar la pregunta por la figura de Satanás y la realidad del mal, profundizar sobre éste aspecto teórico resulta fundamental y significativo. Al mismo tiempo, la temática del mal desde el punto de vista clínico se constituye como una de las mayores encrucijadas para el psicoterapeuta en su trabajo cotidiano (Goldberg, 1999). El caso de las psicopatías y los trastornos narcisistas graves, por poner un ejemplo, sorprende al psicoterapeuta en el ejercicio clínico, más cuando estas se insertan en contextos psicosociales que facilitan que personas y grupos humanos completos se identifiquen con valores oscuros y sombríos, como, por ejemplo, suele suceder en los complejos carcelarios y en ciertos grupos delincuenciales (independientemente del estrato socioeconómico al que correspondan). El problema del mal encarnado y constelado es una situación clínica límite que muchas veces dificulta y paraliza el proceso psicoterapéutico. Sabido es que este tipo de pacientes parecen ser particularmente refractarios a todo tipo de tratamiento psicoterapéutico y tenazmente resistentes al cambio; siendo que, paradójicamente, son uno de los casos clínicos que más urgentemente necesitarían transformarse, por el alto nivel de sufrimiento que pueden llegar a provocar en el ámbito relacional (Goldberg, 1999). La identificación con el mal de determinadas personas, a la que Jung se refiere en la cita reciente al comentar el estado espiritual de nuestras sociedades contemporáneas, es un fenómeno que para la mayoría, incluidos los terapeutas, resulta un verdadero enigma que fascina y aterra a la vez (basta dar una breve mirada por las manifestaciones artístico-culturales literarias y cinematográficas para tomar consciencia de ello), dada la radicalidad con que parecen ser portavoces del mal. Aunque este estudio no pretende abordar el problema desde la perspectiva de las repercusiones prácticas clínicas, sostenemos que la posibilidad de establecer una lectura simbólica del mal puede ayudar a generar reflexiones comprensivas que sirvan como trasfondo interpretativo para el abordaje clínico de situaciones terapéuticas en que el problema del mal aparezca como figura. Otra vertiente respecto de la relevancia del presente estudio se relaciona con la dimensión social-política. Si bien hemos nombrado recién la psicopatía como entidad paradigmática del problema del mal, no es menos cierto que dicho problema nos concierne a todos en tantos sujetos con una potencialidad inherente de quedar presos bajo su influencia. Con no poca frecuencia, ha sido el mismo Jung (1936) el que levantó su voz respecto de las repercusiones políticas y sociales que conlleva la falta de reconocimiento de la propia sombra y de la potencialidad destructiva que habita en cada ser humano. Esto es particularmente evidente en determinados contextos anímicos sociales de intensa agitación psicológica colectiva, como lo son los ambientes de revolución, protesta social, regímenes totalitarios y guerras. La constelación colectiva de arquetipos de fuerte carga oscura destructiva es un fenómeno anímico social que cíclicamente nos ha dejado pasmados como civilización ante la consciencia de nuestra propia potencialidad para el mal (Jung, 1946d). Coincidiendo con el diagnóstico cultural de Jung al que acabamos de hacer referencia, Schärf (1951) sostuvo al respecto: En esta época, en la que el mal ha oscurecido el mundo, y ha sido capaz de manifestarse con un poder inimaginable; con una dinámica, que evoca el cuadro apocalíptico pintado por San Juan (XX, 2, 3, 7, 8) sobre el demonio liberado de sus cadenas después de mil años de prisión, y lo transforma en expresión adecuada de una realidad directamente vívida, la cuestión sobre la esencia y el origen de este poder adquiere una actualidad evidente. En una época como ésta, no resulta carente de sentido insistir en los orígenes de esta imagen del diablo. (p. 113). Bajo este escenario contemporáneo tenemos, entonces, la responsabilidad de hacer frente e integrar dialógicamente este tipo de fuerzas anímicas inconscientes y primitivas, no sólo desde la importancia de “mi” particular forma de relación con el mal individual, sino desde la responsabilidad sociopolítica ante la constelación comunitaria de este tipo de fuerzas anímicas. Ya que es justamente a través de la posibilidad de reflexión y análisis racional (entre otras) que el proceso de fortalecimiento de la consciencia se lleva a cabo, que la presente discusión cobra especial relevancia. Nuevamente insistimos, necesitamos de mayor imaginación para el mal. De esta forma, existe la posibilidad de que si generamos mayor comprensión sobre la dirección que apunta el mito cristiano de Satanás, de forma tal que éste se resignifique y nos facilite vincularlo con los contenidos anímicos que encarna, podamos, quizás, aprender algo respecto a la fenomenología del alma y sus conflictos. Finalmente mencionemos al respecto los grandes vacíos reflexivos que en las ciencias sociales e incluso en la teología contemporánea existen en torno a este problema. Vacío que no se condice con la dramática vigencia operativa del lado oscuro del alma en nuestra situación cultural y sociopolítica. No es necesario insistir más entonces en lo vital que resulta generar mayores comprensiones y reflexiones al respecto. Esperamos que este trabajo sea un pequeño grano de arena que vaya en esa dirección. Antes de cerrar la presente introducción vaya una especie de advertencia y aclaración que guarda relación con el corazón teórico que guiará los derroteros venideros. Sirva ésta como faro y norte, que se mantenga implícita a través de la lectura de las páginas subsiguientes para hacer de este recorrido una experiencia de sentido. Pues la columna vertebral de este trabajo se refiere a la intuición o hipótesis, que se comienza a elaborar ya desde el primer capítulo, de que existe un proceso de revelación de la imagen divina que establece una dialéctica precisa con la forma de manifestarse de Satanás. Pues la divinidad (o más exactamente la imagen de la divinidad que emerge en el hombre) en la tradición judeocristiana claramente presenta un devenir y trasformación progresivo, que en estos años de historia religiosa occidental, desde el temprano despertar religioso del pueblo de Israel hasta nuestros días, se ha ido revelando paulatinamente. Dicho en lenguaje psicológico podríamos afirmar que la imago dei ha sufrido un proceso de transformación sistemática desde el viejo Yahveh veterotestamentario y su ambivalente actitud hacia la humanidad, al Dios misericordioso y compasivo que a través de Cristo opta definitivamente por hacerse hombre y sellar un pacto de salvación, hasta que, de ahí en más, a través del paráclito prometa revelarse y encarnar nuevamente en el corazón de cada hombre. Postularemos la hipótesis que este proceso de revelación divina en curso no se ha desarrollado sin que afecte la forma de concebirse la personificación del mal, y, como veremos, Satanás mismo ha cambiado desde sus tempranas apariciones en los primeros escritos veterotestamentarios hasta nuestros días. Intentaremos por tanto comentar y tratar de hacer inteligible en algún grado dicha relación misteriosa y profunda que vive en el corazón de la espiritualidad occidental cristiana y que justifica el sendero que aquí emprendemos.
Silveira, Ermelinda Ganem Fernandes. "Contribuições da psicologia profunda de Carl Gustav Jung para um modelo de gestão do conhecimento nas organizações". Florianópolis, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/99479.
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O tema e objetivo desta tese é a construção de um modelo de gestão do conhecimento nas organizações utilizando a psicologia analítica do psiquiatra suiço Carl Gustav Jung. Este estudo, investindo na busca pela transformação do relacionamento do homem com as organizações, está fundamentado numa abordagem de ser humano multidimensional, que constroe e transforma conhecimento nas organizações vivas compreendidas como "redes psíquicas de conversações arquetípicas". Encontra-se em sua base conceitual a metatriangulação entre os paradigmas interpretativista e humanista radical de Burrell e Morgan, sustentada no modelo qualitativo de pesquisa científica. O modelo proposto descreve as etapas do processo de individuação junguiano, relacionando-as ao processo de criação e representação do conhecimento nas organizações, mais precisamente em ambientes de construção e representação de conhecimento arquetípico compartilhado. No momento do experimento a pesquisa utiliza a hermenêutica simbólica como forma de leitura da realidade social. Em sua base metodológica, o modelo propõe a macro e a microestrutura de grupos vivenciais junguianos, em um formato de psicoterapia breve, trabalhando conteúdos tácitos (inconscientes), nas suas articulações com o conhecimento explícitável (consciente) através da utilização de entrevistas e métodos não verbais. A validação conceitual do modelo deu-se por um estudo de caso onde, por meio das percepções e vivências dos sujeitos da pesquisa (participantes e facilitadores), buscou-se a testagem e avaliação do modelo. Numa avaliação geral, durante as entrevistas coletivas, o método foi considerado satisfatório para a criação/representação do conhecimento organizacional. A utilização da observação participante, como técnica de levantamento de dados, também trouxe subsídios para a validação e consequentemente para o refinamento do modelo.
The theme and purpose of this thesis is to build a model of knowledge management in organizations using the analytical psychology of the swiss psychiatrist Carl Gustav Jung. This study, investing in the search of transformation of man's relationship with the organizations, is based on a multidimensional approach to human beings, which builds knowledge and changes in living organizations understood as "psychic networks of archetypal conversations". Lies in its conceptual base to metatriangulation between interpretive and radical humanist paradigms from Burrell and Morgan#s, supported the qualitative model of scientific research. The proposed model describes the stages of jungian individuation, relating them to the process of creation and representation of knowledge in organizations, specifically in construction environments and archetypal representation of shared knowledge. At the time of the experiment, the research used symbolic hermeneutics as a mean of reading the social reality. In its methodological basis, the model proposes the macro and microstructure of experiential Jungian groups in a format of brief psychotherapy, working contents tacit (unconscious), in their joints with the knowledge explicitation (conscious) through the use of interviews and non-verbal methods. The conceptual model validation was performed by a case study where, through the perceptions and experiences of research subjects (participants and facilitators), we sought to test and evaluate the model. Upon the whole, during the interviews, the method was satisfactory for the creation / representation of organizational knowledge. The use of participant observation as a technique for data collection, also brought benefits for the validation and consequently for the refinement of the model.
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.
Pełny tekst źródłaFrom 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
Grosche, Stefan. "Lebenskunst und Heilkunde bei C.G.Carus (1789-1869). Anthropologische Medizin in Goethescher Weltanschauung: Mit 16 unveröffentlichten Briefen von Carus an Goethe". Doctoral thesis, Georg-August-Universität Göttingen, 1993. https://slub.qucosa.de/id/qucosa%3A457.
Pełny tekst źródłaBeaubien, 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.
Pełny tekst źródłaAndrade, 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/.
Pełny tekst źródłaThe 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
Almeida, Lúcia Helena Hebling [UNESP]. "A Psicologia organísmica, a psicologia junguiana e a utilização de desenhos: uma reflexão para a educação física". Universidade Estadual Paulista (UNESP), 1999. http://hdl.handle.net/11449/95093.
Pełny tekst źródłaEste trabalho é resultado da minha experiência e reflexão como psicóloga, tanto na área de trabalho em clínica, como na área escolar, onde com crianças e adolescentes, eu utilizo o desenho como um recurso de fácil aplicação e de custo reduzido. Além do desenho, também tenho utilizado no atendimento dos pacientes, diferentes técnicas de trabalho corporal e de relaxamento, baseando-me na Psicologia Organísmica de SANDOR (1974). Comecei então a relacionar essas técnicas de trabalho corporal e de relaxamento, e o uso de desenhos, pedindo aos pacientes que desenhassem como percebiam o seu corpo antes e depois da vivência das mesmas. Algumas pessoas desenham temas variados, mas a grande maioria desenha o seu próprio corpo, a imagem que tem de si mesmo antes e depois das técnicas de trabalho corporal. Baseando-me no enfoque da pesquisa qualitativa nas Ciências Humanas, que se utiliza muito da descrição de casos, é que proponho esse estudo de caso a partir dos desenhos feitos por K. em algumas das sessões, após o trabalho corporal. O objetivo deste trabalho é verificar se algumas das técnicas de relaxamento, desenvolvidas por SANDOR (1974), modificam a imagem corporal e a consciência de si mesmo, utilizando-se a análise de desenhos. Foi-se constatando uma modificação da imagem corporal expressa por meio dos desenhos, através das diferenças que ocorreram entre eles, comparando-se a seqüência dos desenhos, e foi feita também uma interpretação simbólica dos mesmos. Observou-se que o esquema corporal pode ser resgatado, trazendo uma consciência corporal, e consequentemente uma modificação da imagem corporal. Considero portanto que o objetivo deste estudo foi plenamente alcançado, e acredito, então, que a exemplificação através da análise desse caso, torna-se de grande valia e utilidade tanto para a área de saúde mental como também para a área da Educação Física.
This work results from my experience and reflexion as a psychologist in both clinical and school work, where I as an easy and unexpensive resource. Apart from drawing, I have also been applying several diferrent techniques of relaxation, basead on SANDOR's Organismic Psychogy. I started to apply these techniques of relaxation, alongside the use of drawings: ask the patients to draw the way the perceived their bodies before and after relaxation. Some people wile draw different things, but most of then will draw their own bodies, the wery they see themselves before and after relaxation. Basing on qualitative research on Human Science, wich makes use of description of cases, I propose this analysis of this case starting from K.'s drawings made during some sessions after relaxation. The objective of this work is to check whether some of the relaxation techniques developed by SANDOR (1974) modify the corporal image and self consciousness, making use of analysis of drawings. Based of the drawings, a change in corporal image has been noticed, comparing the differences that arose from one drawing to another, after comparing the sequence of the drawings. A symbolic interpretation has also been given to them. It has been observed that the corporal schema can be recovered, arising corporal consciousness and, consequently a change in corporal image. I consider the ojective of this work to have been completely echieved and I also believe that the exemplification through the analysis of this case is of great importance and usefulness, not only to the area of mental health, but also to the area of physical education.
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/.
Pełny tekst źródłaEducation 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