Статті в журналах: "Jungian psychology"

1

Pietikainen, Petteri. "Soul Man Meets the Blind Watchmaker: C. G. Jung and Neo-Darwinism." Psychoanalysis and History 5, no. 2 (July 2003): 195–212. http://dx.doi.org/10.3366/pah.2003.5.2.195.

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C. G. Jung's name has recently been connected with neo-Darwinian theories. One major reason for this connection is that Jungian psychology is based on the suggestion that there exists a universal structure of the mind that has its own evolutionary history. On this crucial point, Jungians and neo-Darwinian evolutionary psychologists agree. However, it will be argued in this paper that, although Jungian psychology opposes the tabula rasa doctrine (mind as a blank slate), Jung cannot be regarded as the founding father of evolutionary psychology. From the scientific perspective, Jung's biological assumptions are simply untenable and have been for many decades. In his attempt to fuse biology, spirit, and the unconscious, Jung ended in speculative flights of imagination that bear no resemblance to modern neo-Darwinian theories. The premise of the paper is that, when Jungian psychology is presented to us as a scientific psychology that has implications for the development of neo-Darwinian psychology, we should be on guard and examine the evidence.

2

MacLennan, Bruce J. "Evolutionary Jungian Psychology." Psychological Perspectives 49, no. 1 (July 2006): 9–28. http://dx.doi.org/10.1080/00332920600732968.

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3

Rowland, Susan. "Jung, art and psychotherapy re-conceptualized by the symbol that joins us to the wildness of the universe." International Journal of Jungian Studies 7, no. 2 (May 4, 2015): 81–93. http://dx.doi.org/10.1080/19409052.2014.905487.

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Despite the impact of the publication of Jung's own (literally) monumental work of rendering images in The Red Book (2009), the relation of art, artists, art psychotherapy and Jungian studies is puzzling and complex. As Tjeu van den Berk's excellent Jung on Art (2012) demonstrates, Jung by no means posited a comfortable continuum between his psychology and aesthetics. Even artists impressed by his notions of the inherently creative unconscious imagination do not share the priorities of Jungian-oriented art psychotherapists. In exploring this problem of Jungian psychology and the aesthetic domain, I take issue with some of van den Berk's conclusions, proposing instead that in his core concept of the ‘symbol’ Jung constructs a theory of the imagination that overcomes disciplinary, mythic and individual boundaries: rather, it is an idea of radical re-visioning of psyche as expressed in time and space. By dismantling the notion of psyche as bound to an individual person, I suggest the symbol transforms the dialogue of Jung, Jungians and art.

4

Spiegelman, J. Marvin. "On theMortificatioof Jungian Psychology." Jung Journal 1, no. 2 (April 2007): 65–79. http://dx.doi.org/10.1525/jung.2007.1.2.65.

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5

Howe, Andrew John. "Can analytical psychology be applied to the therapeutic community?" Therapeutic Communities: The International Journal of Therapeutic Communities 41, no. 3/4 (October 5, 2020): 101–11. http://dx.doi.org/10.1108/tc-07-2020-0015.

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Purpose The purpose of this paper is to investigate the theoretical potential of applying Jungian/analytical psychology concepts to a contemporary therapeutic community (TC) within the national health service. Design/methodology/approach A literature review concerning a Jungian understanding of group psychotherapy and TCs was undertaken. A summary and discussion of a detailed written account of a previous Jungian TC was then conducted. A comparison between a modern-day TC and Jungian approaches was then conducted with an ending discussion on the feasibility of incorporating Jungian ideas into modern work. Findings While Jung is thought to have a wholly negative view of groups and group psychotherapy, this was not found in the case. Furthermore, post-Jungian authors have attempted to use ideas from analytical psychology in their group work. While there are some aspects that could be implemented with relative ease in the modern TC, a complete shift into this different way of working would be a challenge and its current evidence base would not support this. Originality/value To the best of author’s knowledge, there are no other academic papers that have considered this subject.

6

Maxwell, Grant. "Differenciating the Depths: A ‘Jungian Turn’ in Deleuze and Guattari Studies." Deleuze and Guattari Studies 17, no. 1 (February 2023): 112–43. http://dx.doi.org/10.3366/dlgs.2023.0504.

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Although it is not clear that Deleuze and Guattari were simply and unambiguously Jungians, they extensively engaged with Jung’s depth psychology in both affirmative and critical ways. It is striking that Deleuze expresses a strong affinity between his work and that of Jung in several texts; Jung’s influence on Deleuze has not tended to be emphasised by scholars, though there is a rapidly growing ‘Jungian turn’ in Deleuze and Guattari studies. This article briefly extracts the influence of Jung on Deleuze and Guattari and, more extensively, explores profound resonances between Deleuze's Difference and Repetition and James Hillman's Re-Visioning Psychology.

7

Erickson, Jonathan. "Jung and the Neurobiology of the Creative Unconscious." Journal of Jungian Scholarly Studies 13 (June 12, 2018): 73–85. http://dx.doi.org/10.29173/jjs14s.

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The Jungian theories of creativity, like much of Jungian psychology, emphasize the relationship between the conscious mind and the unconscious. This paper explores and elucidates the intriguing parallels between this Jungian framework and recent models that have emerged in the neuroscience of creativity.

8

Walker, Gavin. "Sociological theory and Jungian psychology." History of the Human Sciences 25, no. 1 (January 13, 2012): 52–74. http://dx.doi.org/10.1177/0952695111427360.

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9

Silverman, Hirsch Lazaar. "Jungian Psychology and the Soul." Contemporary Psychology: A Journal of Reviews 41, no. 5 (May 1996): 479–80. http://dx.doi.org/10.1037/004453.

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10

Hill, E. Wayne, and Paul M. Mullen. "Jungian psychology and pastoral care." Journal of Religion & Health 31, no. 4 (1992): 287–95. http://dx.doi.org/10.1007/bf00981231.

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11

Viret, Jacques. "Topological Approach of Jungian Psychology." Acta Biotheoretica 58, no. 2-3 (July 24, 2010): 233–45. http://dx.doi.org/10.1007/s10441-010-9106-9.

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12

Kim, Young-Su. "Jungian Psychology and Christian Spirituality." Theology and Praxis 53 (February 28, 2017): 337–62. http://dx.doi.org/10.14387/jkspth.2017.53.337.

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13

Джон, Кинг. "THE POLYTHEISTIC PSYCHE: RE-IMAGINING SOUL AND SELF IN JAME'S HILLMAN'S ARCHETYPAL PSYCHOLOGY." SWorldJournal, no. 09-02 (September 30, 2018): 124–28. http://dx.doi.org/10.30888/2410-6615.2020-09-02-001.

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This article examines the notion of psychological polytheism in the context of Jungian depth psychology. The author focuses on the concept of the “polytheistic psyche” which American psychologist and philosopher James Hillman, founder of the post-Jungian

14

Джон, Кинг. "THE POLYTHEISTIC PSYCHE: RE-IMAGINING SOUL AND SELF IN JAME'S HILLMAN'S ARCHETYPAL PSYCHOLOGY." SWorldJournal, no. 09-02 (September 30, 2018): 124–28. http://dx.doi.org/10.30888/2663-5712.2021-09-02-001.

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This article examines the notion of psychological polytheism in the context of Jungian depth psychology. The author focuses on the concept of the “polytheistic psyche” which American psychologist and philosopher James Hillman, founder of the post-Jungian

15

Brancatelli, Robert. "Jungian Analytical Method as a Process for Transformative Catechesis." Horizons 35, no. 1 (2008): 72–93. http://dx.doi.org/10.1017/s0360966900004989.

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This paper elaborates a theory of catechesis that is concerned with the psychological transformation of adult Christians. It offers a definition of this new type of catechesis as well as a comparison with experiential catechesis. It then presents a process for transformative catechesis based on the analytical method of Jungian depth psychology. This process includes anamnesis, interpretation, discernment, and ritual commitment, with the ultimate aim of helping adults identify and experience the paschal mystery in their own lives. It begins by examining the suitability of Jungian psychology for a catechetical process, presents the actual process, and then explores the theological implications of Jungian-based catechesis for those working in ministry.

16

LENTA, Oana, and Marius CUCU. "The Jungian Concept of Complex Psychology." Postmodern Openings 8, no. 3 (December 21, 2017): 59–67. http://dx.doi.org/10.18662/po/2017.0803.06.

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17

No authorship indicated. "Review of Buddhism and Jungian Psychology." Contemporary Psychology: A Journal of Reviews 31, no. 7 (July 1986): 546. http://dx.doi.org/10.1037/024928.

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18

No authorship indicated. "Review of Jungian Psychology in Perspective." Contemporary Psychology: A Journal of Reviews 32, no. 2 (February 1987): 194–95. http://dx.doi.org/10.1037/026849.

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19

Bozarth, Jerold D., John D. Barry, Jane E. Myers, and Jan E. Heyn. "Jungian Analytical Psychology and Old Age." Journal of Applied Gerontology 4, no. 2 (December 1985): 105–10. http://dx.doi.org/10.1177/073346488500400212.

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20

Senn, Harry A. "Jungian Shamanism." Journal of Psychoactive Drugs 21, no. 1 (January 1989): 113–21. http://dx.doi.org/10.1080/02791072.1989.10472148.

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21

Kouri, Scott. "Claiming the Self." International Journal of Child, Youth and Family Studies 1, no. 3/4 (July 30, 2010): 227–43. http://dx.doi.org/10.18357/ijcyfs13/420102085.

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The article applies a critical analysis to multiple conceptualizations of the self with the aim of deepening the theorizing of self in Child and Youth Care discourse. Postmodern and Jungian psychology perspectives are used to contrast and offer alternatives to the dominant definitions of self in scientific psychology. The possibility of uniting these two alternative approaches is explored in terms of CYC praxis, and in return, postmodern and Jungian psychologies are used to vitalize and expand the theorizing related to the most elusive and stretched concept in CYC, the self.

22

Robertson, Robin. "Jungian psychology: The cutting edge of science." Psychological Perspectives 31, no. 1 (March 1995): 60–61. http://dx.doi.org/10.1080/00332929508404847.

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23

Stein, Murray. "Jungian psychology and the spirit of Protestantism." International Journal of Jungian Studies 3, no. 2 (September 1, 2011): 125–43. http://dx.doi.org/10.1080/19409052.2011.592722.

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While there has been much discussion of Freud's Jewish background and its subtle influences on his manner of thinking and his psychological theory, less has been written about the equally profound and indelible influence of Jung's Protestant Christian background on his psychological opus. This factor stands out especially in his various descriptions, personal and theoretical, of the individuation process. In many instances, they bear a remarkable resemblance to the Christian notion of ‘the imitation of Christ’ (imitatio Christi), with a strong Protestant accent on the solitary individual. As Jung interpreted this well known Christian notion of discipleship and introduced it into his psychological theory of development, he personalized it for himself and at the same time universalized it by interpreting it as an archetypal process. This essay is an initial exploration of the Protestant Christian background underlying several key concepts and attitudes in analytical psychology.

24

No authorship indicated. "Review of A Jungian Psychology Resource Guide." Contemporary Psychology: A Journal of Reviews 33, no. 8 (August 1988): 730. http://dx.doi.org/10.1037/025948.

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25

Alderfer, Clayton P. "The Feminine in Jungian and American Psychology." Contemporary Psychology: A Journal of Reviews 40, no. 4 (April 1995): 329–30. http://dx.doi.org/10.1037/003559.

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26

STEVENS, ANTHONY. "Jungian Psychology, the Body, and the Future." Journal of Analytical Psychology 40, no. 3 (July 1995): 353–64. http://dx.doi.org/10.1111/j.1465-5922.1995.00353.x.

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27

Sedgwick, David. "Answers to Nine Questions about Jungian Psychology." Psychoanalytic Dialogues 10, no. 3 (May 15, 2000): 457–72. http://dx.doi.org/10.1080/10481881009348558.

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28

Samuels, Andrew. "Post-Jungian Dialogues." Psychoanalytic Dialogues 10, no. 3 (May 15, 2000): 403–26. http://dx.doi.org/10.1080/10481881009348555.

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29

Brewster, Fanny. "Courage and Fear: Weathering the Collective Racial Storm." Psychoanalytic Review 109, no. 1 (March 2022): 3–12. http://dx.doi.org/10.1521/prev.2022.109.1.3.

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During the past 2 years our American collective has seen a return to political demonstrations and increased activities towards a deepening consciousness related to raciality. This article asks that we look at racism within the contexts of our collective American psychology and our personhood. This perspective considers Jungian psychology and its influences on the development of this form of psychoanalysis in America. Is this the work of psychology—to increase understanding and compassion among individuals of different ethnicities? The article explores the grievous and grief that is a necessary aspect of racial suffering for individuals of color. The individuation that Jungian psychology oftentimes references can be applied to the individual personhood of those within an Africanist cultural group. Discussion in the article acknowledges this inclusion as well as the idea of furthering a consciousness of Africanist people as valued members of American society.

30

Chappell, Stacie, Elizabeth Cooper, and George Trippe. "Shadow work for leadership development." Journal of Management Development 38, no. 5 (June 10, 2019): 326–35. http://dx.doi.org/10.1108/jmd-08-2018-0216.

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Purpose The purpose of this paper is to expand upon scholarship exploring the application of Jungian psychological concepts to leadership development. Design/methodology/approach This is a conceptual paper in which Jungian shadow is explored as a potential bridge between the simplistic conceptualization of good and bad leadership. Findings The importance of shadow work to leadership development is explored and activities for shadow work are provided. Research limitations/implications Because this paper is not an empirical study, it does not present research information, propositions or hypotheses. Originality/value The paper presents a clear and accessible introduction to Jungian psychology and suggests practical exercises for incorporating shadow work into leadership development.

31

Ma, Jeanne. "Psychopathology: Contemporary Jungian perspectives." New Ideas in Psychology 13, no. 1 (March 1995): 98–99. http://dx.doi.org/10.1016/0732-118x(95)90283-b.

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32

Carta, Stefano. "Analytical ethnopsychology, psyche and politics." International Journal of Jungian Studies 2, no. 2 (September 1, 2010): 97–110. http://dx.doi.org/10.1080/19409052.2010.508259.

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This article examines some basic premises of analytical psychology from the perspective of ethnopsychology. The creation of a Jungian ethnopsychological group in Italy has ignited the revisiting of the central therapeutic procedures of the basic Jungian model as well developing some reflections. Some of the themes this article addresses include the analytical relationship within an ethnopsychological context, the re-evaluation of the Persona, the relationship between analysis, anthropology and politics, the relationship between interpretation and amplification, and the use of archetypal material with patients from different socio–cultural backgrounds.

33

Jones, Raya A. "Dialogicality and culture of psychology in a study of individuation." Culture & Psychology 26, no. 4 (August 20, 2019): 894–906. http://dx.doi.org/10.1177/1354067x19871208.

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Viewing psychology as a cultural activity associated with technologies of the self, and noting the cultural phenomenon of the Jungian movement internationally, this paper presents a reading of Jung’s ‘A Study in the Process of Individuation’ through the lens of dialogism. Jung’s study pivots on the interpretation of paintings by a middle-aged American woman, ‘Miss X’, whom he treated in 1928. The present paper critically examines dialogical aspects of the Jungian text, such as Jung’s metaphor of a dialogue with the unconscious, how he and his patient co-constructed her ‘inner’ dialogue, and the text’s dialogue with its audience. It is concluded that the process of individuation described by Jung is fundamentally dialogical, evincing the human capacity to co-construct meanings of self-experience and thereby to change how we experience our own selves.

34

Lu, Kevin. "Racial Hybridity." International Journal of Jungian Studies 12, no. 1 (February 3, 2020): 11–40. http://dx.doi.org/10.1163/19409060-01201006.

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Abstract This paper explores some possible contributions analytical psychology may make to theorising racial hybridity. Already a ‘hybrid psychology’, Lu suggests that analytical psychology is particularly well-positioned to speak to the specific experiences and challenges posed by multiraciality. In particular, Lu critically reflects on his hopes, fears, and fantasies that have arisen with the birth of his multiracial children, which may in turn act as a springboard to greater depth psychological reflections on the unique and equally ‘typical’ experience of raising mixed-raced children. Such concerns have been articulated by others such as Bruce Lee, who faced the challenge of raising multiracial children amidst a backdrop of racism in the Unites States. This paper critically assesses possible ways in which racial hybridity may be theorised from a Jungian perspective and argues that a Post-Jungian approach must reflect the flexibility and fluidity of hybridity itself.

35

Fike, Matthew A. "Depth Psychology in Gloria Anzaldúa’s Borderlands/La Frontera." Journal of Jungian Scholarly Studies 13 (June 12, 2018): 52–70. http://dx.doi.org/10.29173/jjs13s.

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The essay first shows that Gloria Anzaldúa’s Borderlands aligns with many Jungian psychological concepts, including the shadow, the collective unconscious, the unus mundus, and active imagination. It then reads the text through the lens provided by James Hillman’s Re-Visioning Psychology, a book she considers “instrumental.” His personifying, pathologizing, psychologizing, and soul-making or dehumanizing—a reworking of the Jungian individuation process—provide relevant analogies for Anzaldúan thought, particularly her conocimiento process. Using Hillman as a lens helps to schematize her broad array of subjects. Despite depth psychology’s relevance to Borderlands, however, the essay argues that Anzaldúa’s Borderlands re-visions Re-Visioning Psychology by emphasizing expanded states of awareness, body wisdom, and the spirit world in order to provide a more inclusive vision of the psyche than Hillman puts forth. Thus, the essay demonstrates that Jung—as well as Jung-via-Hillman—contributes more to the hybridity of Anzaldúa’s work than has been previously recognized.

36

Blowers, Geoffrey. "The prospects for a Jungian psychology in China." Journal of Analytical Psychology 45, no. 2 (April 2000): 267–306. http://dx.doi.org/10.1111/1465-5922.00157.

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37

MANSFIELD, V., and N. Y. ,. J. M. SPIEGELMAN. "Quantum Mechanics and Jungian Psychology: Building A Bridge." Journal of Analytical Psychology 34, no. 1 (January 1989): 3–31. http://dx.doi.org/10.1111/j.1465-5922.1989.00003.x.

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38

MANSFIELD, VICTOR, and J. MARVIN SPIEGELMAN. "The Opposites in Quantum Physics and Jungian Psychology:." Journal of Analytical Psychology 36, no. 3 (July 1991): 267–88. http://dx.doi.org/10.1111/j.1465-5922.1991.00267.x.

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39

MANSFIELD, VICTOR. "The Opposites in Quantum Physics and Jungian Psychology:." Journal of Analytical Psychology 36, no. 3 (July 1991): 289–306. http://dx.doi.org/10.1111/j.1465-5922.1991.00289.x.

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40

Dominici, Gandolfo, Valeria Tullio, Giuseppe Siino, and Mario Tani. "Marketing Archetypes: Applying Jungian Psychology to Marketing Research." Journal of Organisational Transformation & Social Change 13, no. 2 (May 3, 2016): 109–22. http://dx.doi.org/10.1080/14779633.2016.1192809.

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41

Abramovitch, Henry, and Laurence J. Kirmayer. "The Relevance of Jungian Psychology for Cultural Psychiatry." Transcultural Psychiatry 40, no. 2 (June 2003): 155–63. http://dx.doi.org/10.1177/1363461503402001.

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42

Kreinheder, Albert. "Art in Jungian Analysis." Psychological Perspectives 48, no. 2 (July 2005): 298–308. http://dx.doi.org/10.1080/00332920500375017.

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43

Hollis, James. "Jungian Studies Graduate Program." Psychological Perspectives 52, no. 3 (September 8, 2009): 347–50. http://dx.doi.org/10.1080/00332920903098984.

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44

Cowan, Lyn. "Making Jungian Speech Intelligible." Contemporary Psychology: A Journal of Reviews 33, no. 2 (February 1988): 165–66. http://dx.doi.org/10.1037/025433.

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45

KIRSCH, THOMAS B. "Iaap and Jungian Identity:." Journal of Analytical Psychology 40, no. 2 (April 1995): 235–48. http://dx.doi.org/10.1111/j.1465-5922.1995.00235.x.

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46

Fosshage, James L. "Jungian Approach to Dreams." Contemporary Psychology: A Journal of Reviews 36, no. 9 (September 1991): 804. http://dx.doi.org/10.1037/030182.

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47

Martin, Edward. "Vision and Supervision: Jungian and Post-Jungian Perspectives edited by Mathers, Dale." Journal of Analytical Psychology 54, no. 4 (September 2009): 537–38. http://dx.doi.org/10.1111/j.1468-5922.2009.01801_3.x.

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48

Brubaker, Lowell L. "Note on the Relevance of Dreams for Evolutionary Psychology." Psychological Reports 82, no. 3 (June 1998): 1006. http://dx.doi.org/10.2466/pr0.1998.82.3.1006.

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In the past in evolutionary psychology both dream theory and content have been largely ignored. Recently exploration of Freudian and Jungian ideas has begun, making a more extensive examination of dreaming desirable. Further, dream content analysis can provide data for testing evolutionary hypotheses concerning behavior.

49

Faritov, Vyacheslav. "Semiotics of spirit: philosophical and psychological discourse." Semiotic studies 2, no. 3 (November 9, 2022): 18–25. http://dx.doi.org/10.18287/2782-2966-2022-2-3-18-25.

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The article provides a comparative study of the Hegelian philosophical system of the spirit and the Jungian collective unconscious psychology. The basic conceptual courses of the Hegelian dialectic are compared with the fundamental concepts of Jungian school, such as the collective unconscious, personality, individuation, selfhood, projection. Despite Jung's pronounced negative attitude towards the Hegelian system, the psychologist's school has numerous parallels with Hegel's philosophy of spirit. The article reveals contradiction between Jung's commitment to the Kantian metaphysics and the abundance of the Hegelian motives in his psychological theory.

50

Lu, Kevin. "A Jungian psychohistory: A. J. Toynbee's use of analytical psychology in his theory of civilizations." International Journal of Jungian Studies 6, no. 1 (January 2, 2014): 52–68. http://dx.doi.org/10.1080/19409052.2012.754364.

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In this paper, I examine the work of Arnold J. Toynbee (1889–1975), a controversial historian heavily criticized by his colleagues, who utilized the lens of analytical psychology in his work. As one example of how Jungian psychohistory might be done, I employ a comparative approach that establishes the critical points of convergence between the two thinkers and highlight aspects of Toynbee's thought that were likely influenced by Jung. This provides a foundation for future works to not only critically reflect upon and delineate the characteristics of a uniquely Jungian approach to the discipline of history specifically, but to assess the efficacy of analytical psychological interventions into the social sciences more generally.

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