Siga este link para ver outros tipos de publicações sobre o tema: Archetype (psychology).
Artigos de revistas sobre o tema "Archetype (psychology)"
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 50 melhores artigos de revistas para estudos sobre o assunto "Archetype (psychology)".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
Marie Mamchur, Carolyn. "IN THE ARMS OF AN ARCHETYPE". EPH - International Journal of Humanities and Social Science 3, n.º 4 (10 de novembro de 2018): 11–18. http://dx.doi.org/10.53555/eijhss.v3i4.59.
Texto completo da fonteResumo:
Exploring the powerful nature of archetypes as they grab hold and thrust us, unaware, or release us into the conscious experience of their energy, In the arms of an archetype describes the author’s personal journey from one archetype, The Lover, to another, the Creator. Weaving narrative and poetry, psychological discourse and philosophy, the article examines the call and the shadow side of these two archetypes and the influences each had on the journey of a young girl into womanhood. The article presents a heartfelt reflection of Jung’s claim that “Our personal psychology is just a thin skin, a ripple on the ocean of collective psychology … and the archetypes are the real decisive forces, they decide the fate of man.”
2
Komarov, Vadim V. "Archetypal images of a leader". Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 24, n.º 1 (21 de março de 2024): 84–89. http://dx.doi.org/10.18500/1819-7671-2024-24-1-84-89.
Texto completo da fonteResumo:
Introduction. The article examines the archetypal images of the leader, reveals the concept of the archetype of the leader, shows the image of the leader in the context of different historical and cultural epochs. Theoretical analysis. The analysis of key sources on the topic was carried out, the theory of the archetype and the collective unconscious of K. Jung was chosen as the methodological basis of the research. The author also gives the comparative analysis of leadership archetypes and modern ideas about the archetypes of leaders based on the own typology of leadership styles and V. G. Turkina’s approach to the analysis of the archetypes of the modern hero-leader through the prism of key parameters of mass society. Conclusion. Of particular importance for understanding the content of leadership are the key archetypes of analytical psychology (anima, animus, shadow, self). The author comes to the conclusion that leadership is perceived at all times and among different peoples from common positions: leaders appear in the images of a superman (deity), ruler, hero, sage, transformation. These images can be considered archetypal. Modern images of leadership generated by socio-economic progress and the peculiarities of mass culture, mass production and consumption correlate with the primordial images of leaders, but reflect the current state of society. These are the archetypes of the Achiever, Inspirer, Bureaucrat, Organizer, Team (Project) Leader and Expert.
3
Yerzhanova, S. B., e K. K. Baidetova. "PSYCHOLOGICAL AND PHILOLOGICAL ASPECTS OF THE ARCHETYPE". BULLETIN Series Psychology 64, n.º 3 (20 de setembro de 2020): 85–89. http://dx.doi.org/10.51889/2020-3.1728-7847.15.
Texto completo da fonteResumo:
In our article, we paid attention to the history of the concept of archetype, studied and analyzed the concepts of archetypal plot, motive, and stopped at its place in literature, mythology, psychology, and culture. We paid special attention to the work of the Swiss scientist-psychologist C. G. Jung, who introduced the term archetype into science and studied it in psychological, philosophical, and cultural aspects. Having identified the first archetypal images shown by Jung, we made an analysis, giving importance to the role of the concept of" collective unconscious " in the archetype. In addition, we determined the scientific significance of philological research. The concepts of archetypal plot and archetypal motif introduced by the Russian scientist Meletensky were defined, and examples of archetypal motifs and plots in mythology were given. We have analyzed the concepts of myth and archetype, citing the scientific justifications in the literature. The development of the mythical motif in the works of modern Kazakh writers requires a detailed study of the concept of archetype. At all times, literature cannot separate itself from its original source –myth. Since the Archetype is closely related to mythology, we believe that the importance of this topic is very high today
4
Hordiienko, N. M. "Sociological archetypology: analysis of theoretical and methodological principles and postmodern practices in Ukraine". Ukrainian Society 81, n.º 2 (28 de junho de 2022): 32–41. http://dx.doi.org/10.15407/socium2022.02.032.
Texto completo da fonteResumo:
The author substantiates conceptual and methodological principles based on a comprehensive analysis of the theoretical and scientific status of sociological archetypology within the system of modern socio-humanitarian knowledge. These principles are represented in the conceptual system comprising the following central provisions: general orientation of scientific research in the area of sociological archetypology on society as a collective subject, whose vital activity at the implicit level of the collective unconscious is primarily determined by archetypes; the dialectic character of transformations within conceptual and methodological foundations of sociological archetypology through the integration of new components, among which the most significant innovative potential is displayed by the concept of G. Durand involving the need to update the traditional methodology (in particular, through substantiation of methodological psychology and the method of convergence) and introduce into the research discourse additional archetypal symbols (theriomorphic, nyctomorphic, catamorphic, diaeretic, inversion, light-visual and cyclic symbols); methodological parity of ontological and epistemological functions of archetypes; and methodological revision of key concepts and ideas of sociological archetypology from the standpoint of contemporary postmodern sociology, characterized by the actualization of research interest in traditional culture at a new theoretical level (M. Maffesoli). The paper explains theoretical and interpretive trends of modern sociological archetypes, among which the leading ones are the following: polysemy of “archetype” as a concept and debatable interpretation of its definition markers; broad functionality of the concept “archetype”, which represents the trend of research interest actualization in traditional culture; intensification of the national researchers’ interest in deep archetypal foundations of the Ukrainian culture and mentality and in sociological analysis of modernity, mainly to diagnose transformational changes in Ukrainian consciousness and study the psycho-social foundations of contemporary postmodern civilizational identity, which reflects the theoretical continuity of traditional and postmodern interpretation of the essence of the archetype, starting with the Jungian conceptual paradigm; the promotion in the scientific publications of an analytical approach based on the understanding the archetype as the name of a particular type of personality in personology.
5
Rozik, Eli. "Deconstruction of archetypal characterization: the case of Nina in Chekhov's The seagull". International Journal of Jungian Studies 3, n.º 1 (1 de março de 2011): 53–68. http://dx.doi.org/10.1080/19409052.2011.542372.
Texto completo da fonteResumo:
This study explores the Jungian notions of ‘archetype’, ‘projection’ and ‘imago’, and suggests the distinction between ‘archetypal’ and ‘cognitive’ characterization on the level of intention, and its implications regarding dramatic creativity. Whereas archetypal characterization aims at matching archetypes in the spectators’ minds, cognitive characterization aims at saying something true on the nature of real people, in the spirit of naturalism. Archetypal characterization thus offers the opportunity for the spectators to confront suppressed contents of their psyches. This study also suggests a model for the transition from the archetypal mode of characterization to the cognitive one through a process of deconstruction, and applies this model to Nina's process of individuation from adolescence to maturity in Chekhov's The seagull.
6
Mills, Jon. "The Essence of Archetypes". International Journal of Jungian Studies 10, n.º 3 (8 de fevereiro de 2018): 199–220. http://dx.doi.org/10.1080/19409052.2018.1503808.
Texto completo da fonteResumo:
Jung’s notion of the archetype remains an equivocal concept, so much so that Jungians and post-Jungians have failed to agree on its essential nature. In this essay, I wish to argue that an archetype may be understood as an unconscious schema that is self-constitutive and emerges into consciousness from its own a priori ground, hence an autonomous self-determinative act derived from archaic ontology. After offering an analysis of the archetype debate, I set out to philosophically investigate the essence of an archetype by examining its origins and dialectical reflections as a process system arising from its own autochthonous parameters. I offer a descriptive explication of the inner constitution and birth of an archetype based on internal rupture and the desire to project its universality, form, and patternings into psychic reality as self-instantiating replicators. Archetypal content is the appearance of essence as the products of self-manifestation, for an archetype must appear in order to be made actual. Here we must seriously question that, in the beginning, if an archetype is self-constituted and self-generative, the notion and validity of a collective unconscious becomes rather dubious, if not superfluous. I conclude by sketching out an archetypal theory of alterity based on dialectical logic.
7
Akca, Uljana. "The Archetype as Form of Ontological Difference". International Journal of Jungian Studies 12, n.º 2 (12 de outubro de 2020): 180–200. http://dx.doi.org/10.1163/19409060-bja10004.
Texto completo da fonteResumo:
Abstract It has often been argued that Jung failed to explain and ground his theory of the archetypes sufficiently, as he remained caught between a psychological, a biological, and a transcendent model of explanation. Inspired by Martin Heidegger’s methodology in Being and Time, this paper will combine an ontological inquiry with a phenomenological analysis of the archetype, to re-interpret it beyond the Jungian psychology and its inherent paradoxes. I will outline a distinction between a psychological appropriation of the archetype, and one that approaches its numinosity as such. According to my argument, this twofold phenomenology of the archetype reveals it to be a form through which we become aware of an ontological difference within our being. The argument will mainly be unfolded through an interpretation of the nymph-maiden in Lucas Cranach’s 16th century painting series Nymph of the Spring, followed by an assessment of our contemporary relation to the same archetype.
8
Liu, Yingwei, Tao Wang, Ling Zhou e Chunyan Nie. "Study on Chinese Brand cultural archetype: theory building and cross-cultural comparison". Journal of Contemporary Marketing Science 3, n.º 1 (14 de abril de 2020): 57–80. http://dx.doi.org/10.1108/jcmars-12-2019-0050.
Texto completo da fonteResumo:
PurposeThe essence of “Chinese element” has been pinpointed as the representation of national cultural archetype resource of China, which reflects to the overall power enhancement of China. Applying the Chinese national cultural archetype resource, which will be used for promoting the Chinese Brand internationalization, aims for the consumers' approval with the hope of integrating and spreading the unique cultural advantage of Chinese brand. The recognizing of Chinese brand's cultural archetype in this paper has constituted the basis of Chinese brand's cultural archetype strategy.Design/methodology/approachBased on the Grounded Theory, this paper has collected and analyzed the value symbols, character images and theme stories of Chinese narrative advertisements and constructed the cultural archetype framework of Chinese brands. This paper makes a comprehensive application of Charmaz's constructivist analysis and the main axis analysis and inspection method advocated by Strauss, with the aim of building a more objective and systematic theoretical framework for the Chinese brand cultural archetype.FindingsIn this framework, it revealed: (1) Chinese brand's cultural archetype can be divided into 12 concrete archetypes according to individual's relationship with self, the other, community and nature; (2) Consumers' different ways of self-categorization are attributed as the essential difference among various archetypes. This paper also compared and analyzed the differences between Chinese and Western cultural archetypes from three perspectives, formation of social structure, pedigree of myth and character's feature.Originality/valueThis paper has certain innovative significance to the theoretical construction of the archetype of Chinese brand culture. First, based on the cultural perspective, this paper applied the cultural psychological connotation of archetype to the brand research across culture, which is more conducive to the researchers' investigation of the cultural psychology of consumers in the cross-cultural context? Second, based on the identification and comparative study of Chinese brand culture archetype, it provides a new expansion and supplement for the research on brand internationalization and globalization in emerging countries.
9
Ghaffarinejad, A., e F. Estilai. "Persian talismans and psychology". European Psychiatry 26, S2 (março de 2011): 1054. http://dx.doi.org/10.1016/s0924-9338(11)72759-6.
Texto completo da fonteResumo:
Talisman is writing on metal, paper or animals skin which is a collection of diagrams, words, numbers and amazing patterns. Talismans usually are an illegible writings and not comprehensible for everyone.Talismans have had an important role in ordinary life and interpersonal relations of Iranians since the years.These talismans have used for making kindness, removing the evil eye effect, marriage, birth and…Despite, these are not studied scientifically and this question that talismans actually are archetype has no answer yet.Archetypes are a collection of perception and over perception which a group inherits. They are simple pictures and have dynamic process of collective unconscious.In this view, the talismans are a type of archetypes; they are natural process frequently repeat and have relation with inner and outer events of human's life.Major archetypes are Self, Shadow, Anima and Animus. In this article we try finding some of these archetypes in texts and pictures of ancient Iranian talismans base on Carl Gustav Jung psychology by using images and explain them.
10
Khair, Rahimal. "Arketipe Ketaksadaran Tokoh Faris dan Inayah dalam Novel Lail wa Qudbhan Karya Najib Al-Kailani". Arabiyatuna : Jurnal Bahasa Arab 4, n.º 1 (8 de maio de 2020): 49. http://dx.doi.org/10.29240/jba.v4i1.1359.
Texto completo da fonteResumo:
This research aims to describe the psychological conflict that can impact the changes of Faris and Inayah attitudes when acting on novel Lail wa Qudbhan by Najib al-Kailani. The approach of this research is the psychology of literature that discusses of the psychology aspects of figures in the work or is called the textual approach. The theory used to study the psychology of figures in this research is Carl Gustav Jung’s psychology theory and focused on the archetypes of the character’s unconsciousness. The research method used is a qualitative method, documentation technic with descriptive analysis of data analysis. There is also the result of this study found that the cause of the change in attitude of Faris and Inayah figures is their unconscious archetype. Faris’s archetype consists of a persona obstinacy, a shadow of killing and copulation, his anima is uncontrolled emotional, a great mother who brings destruction, wise old man who advise and teach patience, and Self want freedom of life and happiness. While Inayah’s archetype consists of a persona of a happy wife, a shadow of murder an indidelity, an animus of rational and stubborn thinking, a great mother who loves, wise old man who teaches patience, and Self want freedom and happiness.
11
Mahmood, Rua’a Ali. "The Devouring Mother in Gillian Flynn’s Sharp Objects". Journal of the College of Languages, n.º 50 (1 de junho de 2024): 139–50. http://dx.doi.org/10.36586/jcl.2.2024.0.50.0139.
Texto completo da fonteResumo:
While the mother archetype traditionally symbolizes nurturing, care, and unconditional love, its negative aspect, the devouring mother, embodies traits of control, manipulation, and suffocation. Drawing on Jung's theories, and his concept of the collective unconscious and symbolic archetypes, particularly the mother archetype, through close textual analysis and theoretical insights, this paper explores the dual nature of the mother archetype and its psychological implications in Gillian Flynn's novel "Sharp Objects, 2006". The paper analyzes the character of Adora Crellin as an embodiment of the devouring mother archetype. Through Adora's behaviors of possessiveness and emotional abuse towards her daughters, Camille, Marian, and Amma. The paper illustrates the detrimental effects of a suffocating maternal influence on individual autonomy and psychological well-being shedding light on themes of dual maternal influence, traumas, and complex mother-daughter relationship. Through this psychological approach, the paper aims to contribute to the broader discourse on maternal psychology and its impact on human development.
12
Hart, David W., e F. Neil Brady. "Spirituality and Archetype in Organizational Life". Business Ethics Quarterly 15, n.º 3 (julho de 2005): 409–28. http://dx.doi.org/10.5840/beq200515327.
Texto completo da fonteResumo:
Abstract:Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but alsowhywe have them. We present three common archetypes and their implications in a management context. That is followed by an application of the archetypal approach to some of the more spiritually corrosive aspects of organizational life and a discussion of the implications of archetypes as a source of motivation.
13
Guest, Hazel. "Identity as an archetype". Transpersonal Psychology Review 25, n.º 1 (31 de maio de 2024): 36–41. http://dx.doi.org/10.53841/bpstran.2024.25.1.36.
Texto completo da fonteResumo:
Identity is named as an archetypal energy and is linked to the works of Carl Jung and Abraham Maslow. The over-arching influence of archetypes in the human psyche is described with the aid of a simple map. Common psychological problems in relation to identity are discussed. The question is raised as to whether Humanistic and Transpersonal Psychology have changed their identities.
14
Octavia Sylviana Dewi. "The levels of psyche and the archetype elements of Amy Loughren in The Good Nurse movie". Lililacs Journal : English Literature, Language, and Cultural Studies Journal 4, n.º 1 (1 de fevereiro de 2024): 40–53. http://dx.doi.org/10.21009/lililacs.041.05.
Texto completo da fonteResumo:
Archetype was an originates concept from psychology by Swiss psychiatrist Carl Gustav Jung. The researcher analyzed the levels of the psyche and the archetype elements based on Carl Jung’s theory in Amy Loughren as the main character of The Good Nurse movie. The objective of the research is to find out the levels of the psyche and the Archetype elements that appear in Amy Loughren in The Good Nurse movie based on Carl Gustav Jung’s theory. The researcher used qualitative descriptive method. The data were collected from dialogues in the movie. The researcher found the levels of the psyche are represented in Amy’s character with 3 data of Conscious (Ego). The researcher also found 7 Archetypes Elements that appeared, they were Persona (5 data), Shadow (2 data), Animus (1 datum), Great Mother (4 data), Wise Old Man (2 data), Hero (2 data) and Self (1 datum).
15
Hafi, Isnaini Yulianita, e Syukrina Rahmawati. "The Reality of The Father’s Archetype in Modern Indonesian Literature: Carl Jung’s Analytic Psychological Study". HUMANIKA 29, n.º 2 (16 de janeiro de 2023): 293–302. http://dx.doi.org/10.14710/humanika.v29i2.50303.
Texto completo da fonteResumo:
The purpose of this study is to describe the correlation between the results of literary research about the archetype symbol of the father complex with Jung's analytic psychological theory. Known literary works are concrete evidence of the existence of someone who tries to show his presence in the midst of social life which is full of symbols and myths. Based on the concept of the father complex that appears because of the archetypal characters, it has been clearly seen from the ancestors' time that an unconscious activity forms an adaptive psyche working system before the birth of consciousness and hereditary. This study uses a Literary Psychology approach. The research method used is descriptive qualitative with Jung's analytical psychology theory in studying the novels Koplak by Oka Rusmini and Ayah by Andrea Hirata. The research results can be seen through the four aspects of archetypes according to Jung: a father and a leader who is full of responsibility, a father and a wise man, a romantic and assertive father, and a brave father who is willing to sacrifice for his children. The concept of the father complex in the character of the father in the novel Koplak and Ayah has a difference in psychological conditions and social realities that are raised through stories. The implications of this research can be realized by realizing the concept of the father archetype which shows the existence of a basic personality in society in general.
16
Simurdić, Iva. "An Unlikely Hero: Reconsidering Michael Endeʼs Momo as a Divine Child". Филолог – часопис за језик књижевност и културу 22, n.º 22 (30 de dezembro de 2020): 262–82. http://dx.doi.org/10.21618/fil2022262s.
Texto completo da fonteResumo:
The Divine Child was introduced by Carl Gustav Jung as an archetype closely linked to the process of individuation. Beyond the realm of analytical psychology, this peculiar child figure has been observed in myths and folklore and eventually evolved into a literary archetype known alternatively as das fremde Kind (the strange/alien child). Numerous child figures have since been regarded as representations of this archetype, with the titular character of Michael Ende’s novel Momo (1973) being one of them. While her initial appearance is evocative of the Divine Child, over the course of the story Momo has to accept her fate as the chosen one in a battle against a mysterious foe, ultimately finding herself in the role of the hero of the story. This paper examines the traits of both the archetype of the Divine Child, as well as that of the Hero – including a variation specific to child characters – with the goal of reconsidering if Momo is truly exemplary of the archetype of the Divine Child. This is done with particular regard to Christopher Vogler’s observation that literary archetypes are character functions, rather than fixed types, and as such this paper will discuss how Ende’s protagonist is ultimately an example of this fluidity of functions.
17
SERBENA, Carlos Augusto. "Considerações sobre o inconsciente: mito, símbolo e arquétipo na psicologia analítica". PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 16, n.º 1 (2010): 76–82. http://dx.doi.org/10.18065/rag.2010v16n1.9.
Texto completo da fonteResumo:
This article conducts a theoretical discussion between C. G. Jung and other authors to relate and clarify aspects of the concepts of myth, symbol and archetype. On the concept of collective unconscious and archetype of the work of Jung, shows both forms of operation of the psyche: rational and causal to the ego and imaginal and analogic to the unconscious. Thus, the archetypes can be considered as categories of the imagination and are expressed in symbolic form, requiring a comprehensive, qualitative and acting role of mediation between the opposing dynamics through a redundant and repetitive, but improved. This dynamic appears in the ritual, the repetition behavioral level, and in myths, than are a symbolically narrative that mark the beginning of the process of rationalization of symbols. If this process is deepening, becomes the symbol sign and loses its experiential nature and ability to mediate conflicts. The excessive exploitation of rationality in modern thought leads to ignore the sign and thus the person loses the ability to mediate the conflicts experienced in its existence as between himself and the world, feeling their lives empty and meaningless.
18
Badalov, A. A., S. N. Brovkina, M. R. Arpentieva, S. S. Kalinin e G. K. Kassymova. "The Archetype of Intellectual Activity: A Modern Methodology for the Description of the Protophenomenon". Клиническая и специальная психология 9, n.º 1 (2020): 1–16. http://dx.doi.org/10.17759/cpse.2020090101.
Texto completo da fonteResumo:
Modern clinical psychology focuses on the problems of the culturological layer, the cultural background and consequences of the formation and development of productive and destructive anomalies, including the abnormal aspects of creative giftedness, the associated and accompanying anomalies of behavior, values expressed in deviations, borderline states, psychoses and somatoses. Endowment with its considerable diversity is a universal phenomenon. Moreover, and like any universal, it can be understood and described in the unity of its cultural, social, psychological and physiological aspects. The article discusses the basics of the organization of the archetype of intellectual function from the standpoint of historical and culturalological genesis. The wide mythological context of the formation of properties, attributes, and symbolic identification inherent in the archetype of the intellectual function is discussed. The statement is postulated that archetypal structures are not only a priori existing mechanisms of cognition from the point of view of the formation of an individual’s mental experience at an early age, but also affect all subsequent processes of development of a person’s cognitive functioning in norm and clinical situations. The concept of “Icarus complex” is introduced as the desired anthropic form of the archetype under study and as a promising model for further research in clinical psychology.
19
Zharylgapov, Zhansaya, e Bibi Syzdykova. "THE CONCEPT OF ARCHETYPE IN LITERATURE AND JUNG'S THEORIES". Bulletin of the Eurasian Humanities Institute, Philology Series, n.º 3 (30 de setembro de 2023): 172–84. http://dx.doi.org/10.55808/1999-4214.2023-3.12.
Texto completo da fonteResumo:
Many thinkers of the twentieth century came to the conclusion that world culture does not have a common history, the content and meaning of each historical and cultural era cannot be borrowed from each other, nor can they be included. This conclusion opened an appeal to the study of traditional culture in the formation of a new culture of Kazakh literature. Along the way, the Masters of the word sought a new, global perception of the world through psychology, philosophy and mythology, and all directions became the prototype of the inner world. Any phenomenon in the universe, an emerging discovery, will also have an original origin. What we call the original is the origin of all creation on the planet, it is an archetype. In the article, the formation and entry of the concept of "archetype" into scientific circulation was associated with the name of the Swedish scientist Carl Gustav Jung and special attention was paid to the scientist's theory of archetypes. A brief description of the scientist's concepts of "personal unconscious", "collective unconscious" and archetypes "mother", "child", "shadow", "animus" and "Anima", "wise old man" was given. At the same time, attention is paid to the important opinions of both scientists before and after K. G. Jung about the origin of the term" archetype", and there is a desire to consider its use in literature from the point of view of various studies and concepts.
20
Kreinheder, Albert. "The job archetype". Psychological Perspectives 17, n.º 2 (setembro de 1986): 252–54. http://dx.doi.org/10.1080/00332928608408738.
Texto completo da fonte
21
Şirin, Turgay. "Parallelisms between Jungian Archetypes with Ibn ‘Arabi’s Concept of Ayani-Sabita". Spiritual Psychology and Counseling 4, n.º 1 (15 de fevereiro de 2019): 25–37. http://dx.doi.org/10.37898/spc.2019.4.1.0052.
Texto completo da fonteResumo:
This study attempts to put forth the relationship between Carl Gustav Jung’s concept of the archetype and Muhyiddin Ibn ‘Arabi’s concept of Ayani-sabita. In this context, the nature of the concepts of Muhyiddin Ibn ‘Arabi’s Ayani-sabita and Jung’s concept of the archetype are examined, as well as the similarities and differences between each of the two concepts, by researching the issues of the relationship of these concepts with existence and humans. Attention is attempted to be drawn in the study’s results to the topics that the concept of Ayani-sabita, which is often unrecognized in the literature on psychology, can contribute to contemporary psychology, arriving at the conclusion that this concept may be one that can contribute to the science of psychology just as Jung’s archetype concept.
22
Czapkowski, Krzysztof, e Andrzej Pankalla. "From Metapsychologie to Realpsychologie: archetypal imagery in the psychologies of C.G. Jung and J. Hillman". Analiza i Egzystencja 62 (2023): 43–64. http://dx.doi.org/10.18276/aie.2023.62-02.
Texto completo da fonteResumo:
Although the relation between the theories of C.G. Jung and J. Hillman has been thoroughly analyzed, presented paper bring to the academic light a new aspect of their lineage of thought. By the means of the ideas of psychic Image and archetype, it reconstructs their evolution of thought - here presented in the context of freudian Metapsychologie (with its primary meaning an psychological scence replacing the metaphysics) and Dilthey’s project of Realpsychologie (descriptive psychology of dealing with the real activity soul). Presented study focuses on the years 1912-1979 capturing the period of establishing they independent Jungian school up to the forming of Archetypal Psychology by J. Hillman. The text is designed to provide both critical and historical account for depth psychology and psychology of Image.
23
Habeebul, Rahman. "The crisis “Archetypogram” – of prisoners, soldiers, sages and jesters". Asia Pacific Scholar 6, n.º 3 (13 de julho de 2021): 83–86. http://dx.doi.org/10.29060/taps.2021-6-3/sc2390.
Texto completo da fonteResumo:
Introduction: Archetypes in psychology are complete models of behaviours, thoughts and feelings, representative of universal experiences. From Plato’s description of Forms to Jung’s analytical introduction to archetypes in psychology, to common use of Moore’s masculine archetypes in popular culture, we use such “complete representations” to enable change. Methods: In examining psychologically driven responses to the recent and ongoing pandemic crisis, the use of a graphic representation of interacting archetypes is proposed—the ‘archetypogram’. Results: Drawing on concepts from psychodynamic therapy practise, including Transactional Analysis and Jungian theory, four main archetypes are proposed for their interdependence—the prisoner, the soldier, the sage and the jester/trickster, and a model describing their interactions is presented with the intention of enabling helpful behaviours in response to crisis. The model further proposes positive and negative positions within each archetype, labelled as ‘creating’ and ‘consuming’ behaviours respectively. The ‘archetypogram’ thus is a visual representation of three main components - the four archetypes, creating vs consuming behaviours, and movement between the various positions. Use of the ‘archetypogram’ is aimed at enabling individuals in crisis to move from consuming to creating behaviours. Conclusion: The ‘archetypogram’ is a model of change which may be applied to persons distressed in crisis, and is able to move behaviours towards positive and creating self-states.
24
Smith-Marder, Paula. "The Rat as Archetype". Psychological Perspectives 43, n.º 1 (janeiro de 2002): 50–64. http://dx.doi.org/10.1080/00332920208403530.
Texto completo da fonte
25
Smith-marder, Paula. "The Pig as archetype". Psychological Perspectives 35, n.º 1 (março de 1997): 110–19. http://dx.doi.org/10.1080/00332929708403318.
Texto completo da fonte
26
Raissa, Thalitha Yumna, e Arju Susanto. "MANIFESTASI ARKETIPE TOKOH LAISA DALAM NOVEL DIA ADALAH KAKAKKU KARYA TERE LIYE: ANALISIS PSIKOLOGI SASTRA". AKSARABACA Jurnal Bahasa, Sastra, dan Budaya 2, n.º 1 (16 de fevereiro de 2024): 176–85. http://dx.doi.org/10.47313/aksarabaca.v2i1.946.
Texto completo da fonteResumo:
ABSTRACTThesis entitled “Archetypes Manifestation of Laisa’s Figure in The Novel Dia Adalah Kakakku by Tere Liye: Analysis Psychology Literature” is the study of character and personality Laisa’s figure through aspects of archetypes in the novel Dia Adalah Kakakku by Tere Liye. The study aims to describe archetypes persona, shadow, animus, and self in the main character Laisa’s as well as the characteristics of figures. This research is about qualitative research that produces descriptive data that then analyzed using a model of psychology literature, Carl Gustav Jung how about four archetypes, such as: persona, shadow, animus, and self. Source data used to view novel Dia Adalah Kakakku by Tere Liye. The results of this research indicate that Laisa’s is a manifestation of the archetypes persona, shadow, animus, and self. Four elements is connected to each other. If the four elements has been achieved, then everyone can move forward towards the perfection life. It is said that because individual has achieved standard of the elements archetype in personality. Keywords: psychology literature, archetype, the character.ABSTRAK Penelitian yang berjudul Manifestasi Arketipe Tokoh Laisa Dalam Novel Dia Adalah Kakakku Karya Tere Liye: Analisis Psikologi Sastra merupakan penelitian terhadap penokohan tokoh utama dan kepribadian tokoh Laisa melalui aspek arketipe kepribadian yang ada dalam novel Dia Adalah Kakakku karya Tere Liye.Penelitian ini bertujuan untuk mendeskripsikan arketipe kepribadian yang mencakup, persona, bayangan (shadow), anima, dan diri (self) dalam diri tokoh utama Laisa dalam novel Dia Adalah Kakakku karya Tere Liye serta karakteristik tokoh yang tercakup dalam novel Dia Adalah Kakakku karya Tere Liye. Penelitian ini merupakan penelitian deskriptif kualitatif yang kemudian dianalisis dengan menggunakan model psikologi sastra teori psikologi analitik Carl Gustav Jung untuk memahami bagaimana arketipe kepribadian yang mencakup persona, bayangan (shadow), anima, dan diri (self). Sumber data yang dipergunakan adalah novel Dia Adalah Kakakku karya Tere Liye. Data diperoleh dari teknik simak dan catat. Hasil penelitian ini menunjukkan bahwa kepribadian tokoh utama dalam novel Dia Adalah Kakakku karya Tere Liye merupakan manifestasi dari adanya arketipe persona, bayangan (shadow), animus, dan diri (self). Keempat unsur arketipe saling terkait satu sama lain. Apabila keempat unsur arketipe itu sudah tercapai, maka setiap orang dapat bergerak maju menuju kesempurnaan hidup yang dijalaninya. Dikatakan demikian karena individu telah mencapai taraf keseluruhan unsur arketipe kepribadian yang sesungguhnya. Kata kunci: psikologi sastra, arketipe, penokohan
27
W. Salter, Daniel. "An Archetypal Analysis of Doctoral Education as a Heroic Journey". International Journal of Doctoral Studies 14 (2019): 525–42. http://dx.doi.org/10.28945/4408.
Texto completo da fonteResumo:
Aim/Purpose: The purpose of this conceptual paper is to align key aspects of the heroic journey archetype with existing research and writing about doctoral students, thereby extending previous discussions of this topic. Background: While obtaining a doctoral degree is often described as a heroic journey, that assertion has not been fully explored from a depth psychology standpoint. Because myth is a form of pedagogy, key heroic archetypes (Pearson, 1986; 1991) provide a means to describe and understand the student experience. Methodology: This synthesis of the scholarship on doctoral education is framed within an alignment of the heroic journey monomyth described by Campbell (2008) to the progression of doctoral student experiences (Gardner, 2009). Various movie characters are used to illustrate the three primary stages of the heroic journey: the departure, initiation, and the return. Contribution: Consistent with other applications of archetypal psychology to education (e.g., Mayes, 2010), the paper presents a way for faculty and students to understand and reflect on the overall educational process. Findings: A more elaborated view of the doctoral journey is provided, including the sequence of challenges faced by students in the process and the types of Hero energies expressed at different points. Recommendations for Practitioners: The responsibilities of doctoral program faculty to create an experience that helps assure success and to mentor students appropriately are reinforced. Recommendation for Researchers: While not a research study, the discussion in this conceptual paper provides a broader context for use of the monomyth as an organizing framework for studies of doctoral education. Impact on Society: The commonly recognized 50% success rate of the best-and-brightest in higher education speaks to the size and scope of the challenge and the resulting stresses from taking this journey. Based on the apparent congruency of the monomyth to the process of doctoral education, continued use of this archetype to address these challenges would seem to be indicated.
28
Vrbata, Ales. "Image and imagery in imaginal psychology (mental image and theory of science)". Revista Ideação 1, n.º 30 (18 de abril de 2018): 211. http://dx.doi.org/10.13102/ideac.v1i30.1328.
Texto completo da fonteResumo:
This paper deals with theoretical concepts of image and imagery in foremost imaginal psychologists (James Hillman, Michael Vannoy Adams). Attributing primary epistemological status to image and imagery, archetypal/imaginal psychology school developed (both within philosophy and psychology) new theory of image and imagery, questioned older thesis about derivative and secondary epistemological status of image (image as imprint within human psyche, derivative of primary sensations). Using Jung’s concept of autonomous psyche of essentially archetypal nature, Hillman started to question Jung’s concept of “Self ” as the central archetype that — for him — symbolized sort of disguised traditional monotheism (Christian God, Jewish Yahweh etc.) similarly to Freud’s sexuality (id) or central cultural myth (Oedipus myth). Archetypal/imaginal psychology defends essential sovereignty and equality of all images (liberty to imagine considers as the first and the most important liberty of human being) and imagery and resultant polytheist psychology. Such direction that took place within Jungian Studies and give birth to imaginal psychology coincided with the development in different fields: in philosophy and theory of science. Derrida’s and Feyerabend’s rejection of ultimate referential frame is not identical with but parallels Hillman’s and Vannoy Adam’s discovery of fantasy rules of the psyche. This paper also discusses similarities and differences in Hillman and Feyerabend and their concepts of paradigmatical cultural shift from culture and science dominated by “monotheist psychology” to that dominated by “polytheist psychology” where all images are treated equally.
29
Evans Romero, Constance. "Ancient ecstatic theater and Analytical Psychology: creating space for Dionysus". International Journal of Jungian Studies 9, n.º 2 (4 de maio de 2017): 75–83. http://dx.doi.org/10.1080/19409052.2017.1306332.
Texto completo da fonteResumo:
ABSTRACTThis paper explores links between the theatrical aspect of the Dionysian archetype and Analytical Psychology. It looks at some of the Dionysian elements in Jung’s published work and follows up with a brief exploration into how some of the potentially generative aspects of the archetype continue to be suspect in current clinical practice. Plutarch’s historic anecdote about the first actor, Thespis, and his dialogue with the Athenian Magistrate, Solon, will provide a focus with which to explore Dionysian elements within the Individuation process. A final section includes a short case history illustrating Dionysian elements unfolding in the theater of Jungian analysis.
30
English, Linda G., e Charles A. Weiner. "Story, archetype and healing". Journal of Poetry Therapy 19, n.º 1 (março de 2006): 31–39. http://dx.doi.org/10.1080/08893670600565629.
Texto completo da fonte
31
Denton, Donald D. "Empathy and Archetype: The Structure of Healing". Journal of Pastoral Care 46, n.º 3 (setembro de 1992): 227–36. http://dx.doi.org/10.1177/002234099204600302.
Texto completo da fonteResumo:
Presents a theoretical synthesis of object relations theory and Jungian psychology. Utilizes clinical vignettes, the writings of major theorists, and biblical material to illustrate ways in which the dynamics of transference, countertransference, and ESP-like experiences may be indications of the synthetic process at work within both therapist and client.
32
HOCHMAN, JOHN. "The Divine Archetype: The Sociobiology and Psychology of Religion". American Journal of Psychiatry 149, n.º 7 (julho de 1992): 974—a—975. http://dx.doi.org/10.1176/ajp.149.7.974-a.
Texto completo da fonte
33
Efimova, Irina A. "STAGES OF AN ADULT HERO’S JOURNEY AS A REPRESENTATION OF ANIMA INTEGRATION: ON THE EXAMPLE OF “THE MATRIX RESURRECTIONS”". Articult, n.º 3 (30 de setembro de 2023): 97–103. http://dx.doi.org/10.28995/2227-6165-2023-3-97-103.
Texto completo da fonteResumo:
The article analyzes the features of the passage of the stages of the Monomyth by a Hero with a midlife crisis. The author compares the classical stages of J. Campbell's Monomyth and the needs of the psyche of a mature man, derived by C.G. Jung in the study Archetypes and the Collective unconscious. The material for the analysis is the last film of the film franchise “The Matrix” (1999-2021), the main character of which has already realized the stages of the Monomyth in the previous parts and in “The Matrix Resurrections” (directed by L. Wachowski, 2021) found himself in a midlife crisis. When analyzing the film, the basic component for this structure was determined – the integration of the Anima archetype, which is the most important for the psychology of this age group. Significant differences from the classic Monomyth are also the increased timing of the first Act, due to several refusals of the hero from the “call” and the fear of leaving his “ordinary world”, non-classical images of the Goddess, the Woman as a temptress, a decrease in the function of the Father archetype and a specific way of interacting with the Shadow.
34
Roesler, Christian. "Are archetypes transmitted more by culture than biology? Questions arising from conceptualizations of the archetype". Journal of Analytical Psychology 57, n.º 2 (23 de março de 2012): 223–46. http://dx.doi.org/10.1111/j.1468-5922.2011.01963.x.
Texto completo da fonte
35
Boe, John. "Metaphor, Thought, Projection, and Archetype". Psychological Perspectives 48, n.º 1 (janeiro de 2005): 68–83. http://dx.doi.org/10.1080/00332920591001591.
Texto completo da fonte
36
Demessinova,, L. M. "Madame Bovary: philistinism or the archetype of the wild woman". Bulletin of the Karaganda University. Philology series 101, n.º 4 (30 de dezembro de 2020): 67–72. http://dx.doi.org/10.31489/2020ph4/67-72.
Texto completo da fonteResumo:
The article is devoted to the problems of the female archetype, the light and dark side of women, which has become the basis for artistic works since ancient times. In the study are subjected to comparative analysis critical views about the image of Madame Bovary. If in previous studies the heroine is considered as a sinner, then in this article the authors proceed from the inner world of Madame Bovary and explain the reasons for Emma's behavior and psychology from the point of view of the female archetype of the «primordial woman». In the course of the work, methods of comparison and systematization based on the concepts of scientists were used. Guided by the types of female archetype presented in the works of C.G. Jung and C. p. Estes, the image of Madame Bovary is analyzed by the authors as a new type. The opinions of the founder of the term «archetype» C.G. Jung about the archetype and his conclusions about the female archetype became the theoretical basis of the research. The scientific concept of K.Р. Estes when compared with the text of the novel helped to identify deviations and oddities in the behavior of the main character. In the article, the author tries to reveal the image of Madame Bovary in her different guises.
37
Watson, P. J. "The Divine Archetype: The Sociobiology and Psychology of Religion (Book)". International Journal for the Psychology of Religion 1, n.º 1 (janeiro de 1991): 63–67. http://dx.doi.org/10.1207/s15327582ijpr0101_8.
Texto completo da fonte
38
Maidenbaum, Aryeh. "The Golem of Prague: An Archetype". Psychological Perspectives 64, n.º 2 (3 de abril de 2021): 201–10. http://dx.doi.org/10.1080/00332925.2021.1959209.
Texto completo da fonte
39
Nevin Welsh, Sarah. "Archetype X: Visible and Invisible Otherness". Psychological Perspectives 61, n.º 4 (2 de outubro de 2018): 517–28. http://dx.doi.org/10.1080/00332925.2018.1536510.
Texto completo da fonte
40
STEWART, LOUIS H. "A Brief Report: Affect and Archetype". Journal of Analytical Psychology 32, n.º 1 (janeiro de 1987): 35–46. http://dx.doi.org/10.1111/j.1465-5922.1987.00035.x.
Texto completo da fonte
41
Fike, Matthew A. "C. G. Jung on plagiarism in Pierre Benoît’s L’Atlantide". International Journal of Jungian Studies 9, n.º 3 (2 de setembro de 2017): 167–82. http://dx.doi.org/10.1080/19409052.2017.1355331.
Texto completo da fonteResumo:
ABSTRACTJung explained the possible plagiaristic relationship between Henry Rider Haggard’sSheand Pierre Benoît’sL’Atlantideas either cryptomnesia or archetypal inspiration, but he was misinformed about the case and unfamiliar with Benoît’s life. This essay critiques Jung’s statements about Benoît and then considers the case for plagiarism that was published inThe French Quarterlyin 1919–1920. Neither the typical reply – thatL’Atlantidereflects the author’s African experience and historical knowledge – nor the reading of the novel that arose from Jung’s 1925 seminar adequately refutes the plagiarism charge. A depth-psychological reading ofL’Atlantideshows the danger of seeking the anima archetype itself rather than experiencing the anima in a relationship with an available woman. But even if literary analogies, including the Circe myth, suggest that Haggard and Benoît may have tapped into the same archetypal vein, the novels’ similarities and verbal echoes cannot be dismissed outright.
42
Burke, Joseph W. "The Rainmaker's Reality and the Holographic Archetype". Psychological Perspectives 50, n.º 1 (30 de maio de 2007): 6–30. http://dx.doi.org/10.1080/00332920701319467.
Texto completo da fonte
43
HUBBACK, JUDITH. "The Changing Person and the Unchanging Archetype". Journal of Analytical Psychology 35, n.º 2 (abril de 1990): 111–23. http://dx.doi.org/10.1111/j.1465-5922.1990.00111.x.
Texto completo da fonte
44
Browning, Don. "The Divine Archetype: The Sociobiology and Psychology of Religion. Brant Wenegrat". Journal of Religion 73, n.º 2 (abril de 1993): 303. http://dx.doi.org/10.1086/489175.
Texto completo da fonte
45
Merylova, I. O., e K. V. Sokolova. "Recreational Space as the Embodiment of the Garden of Eden Archetype". Антропологические измерения философских исследований, n.º 25 (28 de junho de 2024): 77–83. http://dx.doi.org/10.15802/ampr.v0i25.307627.
Texto completo da fonteResumo:
The purpose of the article is to research the spiritual basis and motivation of human activity in the relationships between humans and the natural environment to create various forms of recreational spaces in the socio-cultural context of the post-industrial era. Theoretical basis. The research is based on the approach of analytical psychology by C. Jung, who identified the archetypes of the collective unconscious. These archetypes help overcome the limitations of the functional and pragmatic approach, which is focused on mere survival. They make sense and provide values in the relationship between humans and nature. Originality. The article evaluates how archetypal images of the collective unconscious, with the help of the Garden of Eden image in the socio-cultural context of European civilization, influence the recreational space in contemporary urban environments. The novelty of the work is also in the interdisciplinary approach, integrating knowledge from various fields such as philosophy, sociology, cultural studies, analytical psychology, and urban planning, which contributes to the profound understanding of complex socio-cultural processes. This paradigm emphasizes the interconnection and interdependence, adaptability, and co-evolution of society and nature, as well as requires the interdisciplinary methodological approach. Additionally, the article presents a fresh perspective on nature and its elements in terms of their importance both for individuals and society. Conclusions. The article investigates the socio-cultural factors that evoke the interest of man and society in natural factors as a recreational resource and determine the latest theoretical approaches to their use. Various recreational activities to create a renewed space provide a person with a full physical, socio-psychological and cognitive development. The humanization of the natural environment becomes the embodiment of the collective memory and history of mankind. The recreational space symbolizes spiritual values, so it is transformed from physical to socio-cultural and provides theoretical approaches to its implementation in modern urban planning practices.
46
Zhou, Caihong, e Zongmei Fu. "An Archetypal Analysis of the Queen Mother of the West in Chinese Mythology". Folklore: Electronic Journal of Folklore 92 (abril de 2024): 167–84. http://dx.doi.org/10.7592/fejf2024.92.zhou_fu.
Texto completo da fonteResumo:
Amongst all the goddesses in ancient China, the Queen Mother of the West (Xiwangmu) represents the most multi-layered mother archetype with the richest connotations. Through a longitudinal literature review, this paper aims to explore different facets of the Queen Mother of the West as a representation of the Great Mother archetype in Jungian psychology. In ancient China, she was a supreme goddess controlling the order of the universe. Her residence, Mount Kunlun, is capable of nourishing and devouring life. She possesses the elixir of life and controls the punishments of the world. Thus, the Queen Mother of the West is transformed into a deity of both life and death. In the funeral rituals of the Han and Tang dynasties, she was a goddess who summoned the dead and led their spirits to heaven, while in folklore she was a mythical Muse for many emperors and the anima of many intellectuals. She is the mother of reincarnation and the eternal spirit. As a symbol for instinct, archetype and femininity in the collective unconscious, the Queen Mother of the West embodies both the positive and negative aspects of the mother archetype: the positive being the persona of the Great Mother and the negative being the shadow. At the ultimate stage of spiritual development, she acts as the anima and the transcendent Holy Virgin in ancient Chinese culture.
47
Lee, Youngjae, e Ilho Park. "A Study on the Symbol of Self Archetype Appeared in E. Munch’s Series of <The Sun> in the Light of Jung’s Analytical Psychology". Korean Society of Culture and Convergence 44, n.º 5 (31 de maio de 2022): 1175–90. http://dx.doi.org/10.33645/cnc.2022.5.44.5.1175.
Texto completo da fonteResumo:
Edvard Munch is an important artist representing modernity in the world art history. This study aims to analyze Munch’s paintings in the latter half of his life by using Jung’s theory of analytical psychology, and to see how the artist’s self-realization process appears through symbols in the paintings. By comparing the symbolism of the sun and mandala represented in a series of works in his later years, <The Sun>, this study examines Jung’s individuation, and the archetype and symbolic theory of self-realization. It deals with <The Sun>, a series of works created in the second half of his life, not those created in first half of his life. <The Sun> was influenced by post-1910 vitalism. In this study, the works are studied in two aspects: content and form. The artist’s inner world is discovered through the analysis of the content, and in terms of the form, the color, form and composition are compared with mandala. In addition, by comparing the symbolism of the sun and mandala, Jung’s individuation and self-realization are considered along with archetype and symbolic theory. From the perspective of Jung’s analytical psychology, Munch is thought to be aware of his unconsciousness and be able to heal his inner side while understanding and accepting it. This series of processes is revealed through symbols, and expressed in works. In other words, it can be seen that his later works show the realization of his self through integration of his internal personalities. Works with a tendency toward expression symbolism, like Munch’s, can be sufficiently interpreted through Jung’s theory of analytical psychology. This is because works using symbols representing the archetype of the unconscious as the driving force of creation show the artist’s self-realization process. In the future, the author of this study looks forward to having opportunities to analyze many other works and artists through analytical psychology.
48
Tait, Pamela. "The Kore: My Experiences with the Maiden Archetype". Psychological Perspectives 53, n.º 2 (17 de junho de 2010): 175–88. http://dx.doi.org/10.1080/00332921003780679.
Texto completo da fonte
49
Zayed, Richard S., e Bertha Mook. "Jung's concept of the archetype: An existential phenomenological reflection." Humanistic Psychologist 27, n.º 3 (1999): 343–68. http://dx.doi.org/10.1080/08873267.1999.9986914.
Texto completo da fonte
50
Terentyeva, D. "The cultural hero archetype in E. Aipin’s story “Waiting for the First Snow”". Philology and Culture, n.º 2 (25 de junho de 2024): 209–13. http://dx.doi.org/10.26907/2782-4756-2024-76-2-209-213.
Texto completo da fonteResumo:
The article presents the mythopoetic analysis of the story “Waiting for the First Snow” (1979) by the Khanty prose writer E. D. Aipin and characterizes the mythopoetic image of the protagonist. The object of the study is the cultural hero archetype, widely spread in any mythology, which allows us to talk about the ways of the classical cultural myth creative interpretation in the modern prose of the Khanty peoples. The protagonist’s activity in this story, like that of the mythological cultural hero, is aimed at maintaining the natural order of things, protecting the sacred land of the ancestors. The violation of taboos and the departure from the usual way of life is a kind of reflection of the hero’s initiation. In E. Aipin’s story, the protagonist, in accordance with the mythological structure, three times breaks the ancient precepts in search of his own meaning of life. The hunt for a new beast oil becomes a test of his strength and a means of personality formation. Mythopoetic images transmit the peculiarities of national culture, reflect the experience and traditions of the indigenous people. The use of archetypal and mythopoetic images is intertwined with the gradual disclosure of the protagonist’s character psychology, which indicates the author’s transformation of the archetypal image of the bogatyr in the story “Waiting for the First Snow”.