Jung's View Research Articles

구비문학 바리공주 신화의 유아 교육 문화콘텐츠로서의 교육적 함의와 방향성 연구

It is meaningful for modern people to face the crisis of self-loss and division to reflect on their inner selves through myths that contain the original image of humans. As Jung said, mythology has been the inspiration for numerous growth and creation. Therefore, it is encouraging that numerous narratives from oral literature, which is based on mythology have recently been reproduced into various forms of cultural contents in the field of early childhood education. However, infants lack in the cognitive ability to understand the gap between time and culture, so when producing cultural content for infants, young infants should be considered to be able to contact themselves smoothly and safely without being overwhelmed by the mythical rough primitives. At this time, adults, including teachers who guide infants, should not just reproduce the story, but develop mythical background knowledge, open attitudes, and creative thinking. Therefore, this study puts emphasis on some examples of educational meanings and implications that infants can experience in using the narrative of Princess Bari's story as a cultural content for early childhood education. In addition, cases of issues related to the confrontation of values that infants may be confused from a modern point of view were discussed. This study is in line with Jung's view of presenting the “secret growth movement of mythical representations” as a way to find answers to the problems at hand as well as growth and integration within humans.

AGAMA SEBAGAI REALITAS PENYEIMBANG BAGI MANUSIA PERSPEKTIF GUSTAV JUNG

Humans are multi-dimensional creatures. He seeks unity and balance in paradoxical dimensions. Gustav Jung, the psychologist, ventured into the world of psychoanalysis with Freud and discovered the recesses of the human soul which are structured between conscious and unconscious aspects. Religion in Gustav Jung's view is an unconscious and individual reality that can build human self-balance in the midst of paradoxical factions. Researchers try to discover the essence of Gustav Jung's basic concept about the nature of religion from Jung's perspective and the role of religion in human paradoxical reality. The research method used in this research is qualitative descriptive using Gustav Jung's psychoanalytic approach.The results of this research show that religion for Jung is a human self-projection of unity. Humans psychologically long to be in that unity or perfection. Selfprojection towards religion is appropriate because it is religion that has God as a reality that surpasses all human abilities.

Глубины подсознания и религия

The article examines the genesis, essence and prospects of religion in the interpretation of the outstanding Swiss philosopher and psychoanalyst Carl Gustav Jung. The problem of the correlation of religion and myth, the possibility of religious texts to enrich psychoanalysis, the ability of psychoanalysis to influence religious thinking is investigated. It is shown that C.G. Jung refers religion to a purely psychological phenomenon and believes that religion originally arose as one of the principles of the organization of the psyche. Jung describes the "inner god" archetype as one of the key archetypes of the collective unconscious. C.G. Jung calls religious experience numinous (sacred), considering it the most valuable thing that can happen in a person's life. We are talking about a dynamic action or impact that is not conditioned by an act of will. On the contrary, it itself measures and controls the person, who is always more a victim of this influence than the creator. The individual experiences this influence not from an external being — God, as the church teaches, but from his own unconscious, if psychological conditions allow it. However, such an experience, the meaning of which is always in the restructuring of a conscious personality, is infinitely dangerous, since it often ends with mental disorders of religious origin that destroy the personality. Religion, in the literal sense of the word, is, according to Jung, a specific conscious work on mastering this experience. C.G. Jung's views on religion have received contradictory assessments. Many criticized him for his mysticism, because he was looking for a rational explanation of religion. Psychoanalysts were outraged that he was taking this research beyond the limits of psychoanalysis. The clergy were afraid that Jung was proclaiming a new religion and acting as its prophet himself.

Bazı İslami Dergiler Örnekleminde Carl Gustav Jung: Nitel Bir Araştırma

Even during the first establishment of the Republic (with the expression of Balaban), "the science of spirituality (=psychology) that talks about the spiritual existence of man" has always been interesting by the writers of that period. Especially since the 1940s, in some scientific, moral, religious and literary journals published in Turkey, the views of Western psychologists such as Carl Gustav Jung, who are famous in the psychology of religion, were explained. In this research, it has been tried to analyze how C. G. Jung and his views are handled in these journals. The journals discussed in the research are as follows: "Sebilürreşad", "Muslim Voice", "Tawhid", "New Ground", "Orbit", "Academy", "Young", "Cultural World", "Monthly" and "Kur'ani Hayat”. In our research, the approach to Jung and his views in these examined journals was investigated and some results were obtained. Accordingly, Jung has a positive phenomenon accepted by the Islamic community, as some Islamic journals acknowledge that Jung is different from their peers”. All Islamic journals used Jung. Although some criticize Jung to strengthen their own claims by pointing to Jung's authority, he used Jung to "guide his target audience" because he considered it closer to Islamic understanding than his Western counterparts. Islamic journals never used Jung's concepts of "persona", "anima-animus" and "self" in their articles. But they gave a lot of place to Jung's concepts such as "religion", "God", "archetype" and "collective unconscious". Especially since they see the concept of “collective unconscious” as an Islamic value, they have embraced it more. Islamic journals acknowledge Jung as the "authority". While this "authority" is the "strengthener" of its own claims based on some Islamic journals, it is a "model" for some Islamic journals whose aspects should be taken in accordance with their worldview. It is clear that Islamic journals do not have a scientific style and purpose when using Jung. It was concluded that Islamic journals approached Jung's concepts in the form of "ethnocentric" and "circular reasoning". It has emerged that Islamic journals that act with the logic of "Take what works and leave what does not work" and those who defend Islamic psychology are similar to the logic of "take the positive side of the West that fits the Islamic perspective" to Jung and his views. Key Words: Islamic Journals, Carl Gustav Jung, Jung's Views, The Jungian Phenomenon, The Collective Unconscious, Document Analysis.

Embodying the psychological attitude: types of consciousness in the transformation of culture.

It is time to reclaim C.G. Jung's vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity's overall psychocultural development. Jung identified eight distinct 'types' of consciousness through which humankind engages its emerging psychological attitude. Jung's view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung's vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung's 'complex psychology' by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as 'citizen therapists', actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering 'collective consciousness'.

Regression II. Development through regression

As shown in our previous paper ('Regression I. Experimental approaches to regression', JAP, 65, 2, 345-65), the common mechanism of regression can be described as reversible dedifferentiation, which is understood as a relative increase of the proportion of low-differentiated (older) systems in actualized experience. Experimental data show that regression following disease (chronic tension headache) is followed by adaptation and an increase in system differentiation in that experience domain which contains systems responsible for that adaptation. The results of mathematical modelling support the idea that reversible dedifferentiation can be one of the mechanisms for increasing the effectiveness of adaptation through learning. Reversible dedifferentiation, which is phenomenologically described as regression, is a general mechanism for restructuring the organism-environment interactions in situations where behaviours that were effective in the past become ineffective. Reversible dedifferentiation has evolved as a component of adaptation when new behaviours are formed and large-scale modifications in the existing behaviours are required in the face of changes in the external and/or internal environment. Thus, the authors believe that this article provides evidence for Jung's view that regression is not only a 'return' to past forms of thinking, affects and behaviour, but that regressive processes provide a significant impetus for psychological growth and development.

The impact of James's Varieties of Religious Experience on Jung's work.

William James (1842-1910) is recognized as one of the main proponents of the then-emergent field of scientific psychology in the 19th century, and Carl Gustav Jung (1875-1961) is regarded as one of the most prolific authors within the fields of psychiatry and psychology of the 20th century. Previous studies have highlighted the practical and theoretical impact of James on the work of Jung. The present article makes use of detailed research for a deeper look at their theoretical relationship, with a focus on James's (1902/2010) Varieties of Religious Experience. This text, written in 1902, was particularly important for Jung's emphasis on fundamental subjective experience, which he evaluated in the book Psychology and Religion (Jung, 1938/1973). Moreover, we investigate important aspects of dynamic psychology developed by James, which Jung advanced in some of his works, particularly in "On the Nature of the Psyche" (Jung, 1946/1975a), an essay included in Structure & Dynamics of the Psyche. We focus on the idea that Jung's acquaintance with James led him to move away from psychoanalysis. In addition, their meeting shaped Jung's view regarding religious experience and influenced the formulation of his concept of the unconscious. (PsycINFO Database Record (c) 2020 APA, all rights reserved).

African American cultural history and reflections on Jung in the African Diaspora.

Racism is defined as a psychopathology and the ground in which the covenant of whiteness is rooted and mirrored in the system of apartheid structured by American Constitutional Jurisprudence between 1857 and 1954. This historical period overshadowed Carl Jung's visit to America between 1909 and 1937. The spirit of the times and practices of racism coloured Jung's views, attitudes, and theories about African Americans, just as colonialism coloured his attitudes toward Africa and Africans. Consequently Jung failed to see the African Diaspora and the extraordinary intellectual and artistic period of the Harlem Renaissance (1919-1929). Its introduction here foregrounds the exceptionalism of African Americans and the cultural continuity of African ancestry. This exceptionalism was not seen by Jung and there have been no attempts to redress its omission from analytical psychology and other sub-disciplines of Western psychology. Jung's theories of personality and psychoanalysis and his negative projections about primitivism among Africans and African American 'Negroes' would have been mediated by knowledge of a legislated American apartheid and the Harlem Renaissance which occurred within the barriers of apartheid. In this paper I posit that culture, kinship libido, and the African principle of Ubuntu are healing modalities that play a critical role in instinct and the relational ground of human psychology and biology, from which culture as an environmental expression constellates around common goals of the human species. Cultural equivalencies and expressions within the wisdom traditions and mythologies of the Africa Diaspora are considered. Specifically, the Bantu principle of Ubuntu or 'humanity' is identified as the relational ground in African cultures, while the Kemetic-Egyptian deity Maat, as an archetypal anima figure and the religio-mythology offer a transcendent position from which to critique the inequities and constitutional jurisprudence that structured American apartheid. Maat is the personification of truth, justice, balance and weighing of the heart in orderly judicial processes. In her we find the alignment of the spirit and matter in the law and judgement. The paper concludes with reflections on pathways toward healing the psychopathology of racism and recommendations to enhance clinical training and practice.

A Strange Fire: an exploration of psycho-spiritual development aided by Jungian analysis and Vedanta.

This paper explores the process of psychological and spiritual development through a series of active imaginations arising from the author's 'psycho-spiritual quest', a process of transformation in which the individual progressively frees themselves from the ego's identifications and may be afforded a vision of the 'self as consciousness', as described by Vedanta. The author describes how this quest was facilitated by the disciplines of Transcendental Meditation, Jungian analysis and Vedanta, and how these three disciplines can work together to foster psycho-spiritual development. The paper aims to de-mystify the actual experiences that can accompany these practices. The records of these active imaginations, tracing some key stages in this process, are then presented, with a commentary by Marcus West, linking them to Jung's concepts of ego and Self and recent understandings of consciousness and ego development. There is a discussion of Jung's conceptualizations of the ego and the Self and his rejection of the Vedantic understanding of the Self as consciousness. These views are then explored and a reconciliation is suggested through the understanding of the process of disidentification where the difference between Jung's view of the Self and that of Vedanta is understood to be due to the extent of disidentification from the contents of consciousness.

Jung's views of Nazi Germany: the first year and Jung's transition.

This article first considers Jung's response to the coming to power of the Nazis in Germany. It brings forth evidence that, besides wanting to preserve psychotherapy in Germany and maintain the international connection between the German and other communities of psychotherapists, he wanted to advance Jungian psychology - his psychology - in Germany. It also presents evidence that, although he occasionally made some anti-Semitic statements during this early period, he was not anti-Semitic in the way the Nazis were. The paper then argues that after Gustav Bally's criticisms in the Neue Zuercher Zeitung in February 1934, Jung entered into a transitional period that spring during which he became warier both of the Nazis and of making any statements that could be construed as being anti-Semitic. Schoenl and Peck (2012) have shown how Jung's views of Nazi Germany changed from 1933 to March 1936. This present article demonstrates very significant changes in Jung's views during the important early part of this period, that is from January 1933 - when Hitler became Chancellor of Germany - through to the spring of 1934. It draws on evidence from archival and other primary sources.

Transformation through art: exploring Jung's view of art and the relevance of Charlotte Salomon's Life? or Theater?

ABSTRACTThis paper explores Jung's concepts regarding art, the significant role of creativity in his notion of individuation, and art's relationship to transformation. As an illustration, it introduces Charlotte Salomon – a German Jewish artist who was murdered in the gas chambers at Auschwitz in 1943 – and her unique surviving opus, Life? or Theater? – a fictionalized autobiographical play-like work of art combining painted images, written words, and music. Applying Jung's theories as a lens, it broadly analyzes Salomon's work and considers it in light of Jung's distinction between psychological and visionary creative modes. In the process I reveal a potential material connection between Salomon and Jung, and argue that Life? or Theater? is not only artistically but also historically relevant to Jungian theory. By exploring Life? or Theater? in this way, my paper proposes that Jungian theory is a potent critical lens which can reveal a work of art's transformative nature and cultural significance.

Jung's View of the Symbol and the Sign in Education

With the increasing focus in U.S. education on standardized instruction and strictly quantifiable assessments that offer seductive rewards for students who do well on them and shames those who cannot or will not do so, students are becoming more and more estranged from what Jung called “the symbolic life.” The current politically uncritical and psychospiritually empty approach to education is what Mayes has elsewhere called “training in the service of the sign,” for, as Jung pointed out, a “sign” by definition signifies only one thing and allows no room for subjectivity, interpretation, and inner exploration. On the other hand, Mayes's “education in the spirit of the symbol” honors and nurtures the intangible, unquantifiable, and delicate transformations of consciousness and emotion that transformative education promotes. Jung privileged the symbol over the sign because of the symbol's dynamic and multifaceted nature. Education in the spirit of the symbol revolves around personal meaning, cultural relevance, social critique, and ethical renewal. Where training takes precedence over education in defining a culture's educational aims, schooling begins to serve anti-educational purposes. It stops the student dead in his or her existential tracks—to ultimately sacrifice him or her on a high-tech altar of various corporate agendas. To encourage students to think creatively is to teach them to think symbolically, regardless of the discipline. Being primarily concerned with the critical, psychospiritual, and ethical transformation of students, the authors argue for invoking Jung's distinction between the sign and the symbol in educational theory and practice.

The psychologist who is not a psychologist: a deconstructive reading of Wolfgang Giegerich's idea of psychology proper.

This paper represents an archetypal and deconstructive reading of the work of Wolfgang Giegerich. In an attempt to extend and philosophically develop Jung's late-life view of the objective psyche, Giegerich, via Hegel, defines psychology proper as fundamentally separate from the everyday person and the 'human, all-too-human' aspects of the soul. It is argued that, in so doing, Giegerich removes the human person from being the primary focus of his psychology and creates instead a hierarchy of ideas and values privileging syntax over semantics, the logical over the empirical, and thinking over imagination. This bypasses the emotionality of the everyday person/patient and also renders psychology proper unable to address the day-to-day practice of the analyst. Giegerich attempts to rectify this problem by re-incorporating what he had previously rejected, making his theory more complex than is apparent in his binary oppositions. In the end, however, it remains a question to what extent Giegerich is successful in avoiding a binary scission (Saban 2015) or a tendency to regularly de-emphasize the human aspect of the soul (Hoedl 2015) in his need to continue to heroically push off from the ego seeking total freedom from neurosis and from our humanity.

An analytical psychology view of wholeness in art

This paper examines the creative practice and product of thevisionaryartist, the artist who brings forth a new vision of wholeness for the social group. A description of the general creative process is provided according to Jung's view of the transcendent function. It is by this process that a new vision may be understood to arise. The activity and product of thevisionaryartist is then reified by situating it within an historical conception of the God-image and as a cultural canon. Drawing from Neumann, three phases or roles of thevisionaryartist are discussed: the establishment of a culture's new vision, the maintaining of the culture's existing vision, and the enduring of the fragmentation of a culture's ‘exhausted’ vision. A more detailed account, including examples, is then given for the role of thevisionaryartist within the present state of the West's cultural cannon – a state of fragmentation or, as it often known, the wasteland; a time when the spiritual wholeness has broken down. Finally the artist Peter Birkhäuser is briefly discussed to query the role that analytical psychology may explicitly play in supporting thevisionaryartist.

Psyche within the Matrix of the Natural World: Emergence, Restoration, and Sustainability

This article elucidates a Jungian approach to ecopsychology. The author shows how her own experience of wilderness informs her analytic work with a woman healing from profound developmental trauma. Alongside the holding environment derived from the healing connection, tumult, and repair in the analytic relationship, the emergence of the analysand's relationship to the natural world became central to a reorganization of her inner world. This reorienting of self in relation to the land is likened to the Navajo Beautyway ceremony. By digging in dirt, growing things, experiencing the cycles of the seasons and the life–death–life cycle, the analysand forges a path from dissociation to embodiment of self and a sense of self in the world. The author discusses Jung's view of how a direct experience of the natural world is synonymous with an experience of Self. Connections are drawn to Winnicott's formulation of the process in which psyche indwells soma in individual healing and as a way of understanding Western culture's relation to our bigger body, the earth.

A Table for Four: My Dinner with C. G. Jung, Martin Buber, and Maharishi Mahesh Yogi

Three men—Jung, Buber, and Maharishi Mahesh Yogi—are invited to dinner with the author in her active imagination. Each devoted their lives to healing the collective psyche, decimated after two world wars, and to preventing worse devastation in the future. Each provided a body of knowledge and a path. And each steadfastly rejected the paths the other two recommended. Meanwhile, the author has not just dabbled but has devoted her life to these three paths, simultaneously. The conflict among these men had become an inner struggle demanding resolution.The conflict between Jung and Buber quickly resurfaces: To Buber, a psychological understanding of God, Jung's view, prohibits a relationship with a true other. Maharishi's perspective could offer a resolution, but Buber and Jung agree on only one point—an Eastern path is wrong for the author. They demand that she acknowledge her guru's shadow. Easily done. But she cannot abide their dismissal of further states of consciousness beyond waking, dreaming, and sleeping, well known in Maharishi's tradition. Certain these are vital to our collective future, she resolutely describes them, meeting Jung's and Buber's objections. The problem of self-proclaimed enlightenment remains: How it can exist beside the inevitable human shadow? Seeking grounding, the author considers the lens, created by personal histories, through which the four view the transcendent. She finds further resolution in the shamans’ description of the upper world, which would be Maharishi's domain; the middle, Buber's; and the lower, Jung's; but comes to rest finally in the Axiom of Maria.

Jung's views on causes and treatments of schizophrenia in light of current trends in cognitive neuroscience and psychotherapy research II: Psychological research and treatment

Jung was the first to emphasize the importance of psychological factors in the aetiology and treatment of schizophrenia. Despite this, and other seminal contributions, his work on schizophrenia is almost completely ignored or forgotten today. This paper, a follow-up to one on Jung's theories of aetiology and symptom formation in schizophrenia (Journal of Analytical Psychology, 59, 1) reviews Jung's views on psychological approaches to research on, and treatment of, the disorder. Five themes are covered: 1) experimental psychopathology; 2) attentional disturbance; 3) psychological treatment; 4) the relationship between the environment (including the psychiatric hospital) and symptom expression; and 5) heterogeneity and the schizophrenia spectrum. Review of these areas reveal that Jung's ideas about the kind of research that can elucidate psychological mechanisms in schizophrenia, and the importance of psychotherapy for people with this condition, are very much in line with contemporary paradigms. Moreover, further exploration of several points of convergence could lead to advances in both of these fields, as well as within analytical psychology.

Jung's evolving views of Nazi Germany: From 1936 to the end of World War II

This article first shows Jung's evolving views of Nazi Germany from 1936 to the beginning of World War II. In a lecture at the Tavistock Clinic, London, in October 1936, he made his strongest and most negative statements to that date about Nazi Germany. While in Berlin in September 1937 for lectures to the Jung Gesellschaft, his observations of Hitler at a military parade led him to conclude that should the catastrophe of war come it would be far more and bloodier than he had previously supposed. After the Sudetenland Crisis in Fall 1938, Jung in interviews made stronger comments on Hitler and Nazi Germany. The article shows how strongly anti-Nazi Jung's views were in relation to events during World War II such as Nazi Germany's invasion of Poland, the fall of France, the bombings of Britain, the U.S. entry into the War, and Allied troops advancing into Germany. Schoenl and Peck, 'An Answer to the Question: Was Jung, for a Time, a "Nazi Sympathizer" or Not?' (2012) demonstrated how his views of Nazi Germany changed from 1933 to March 1936. The present article shows how his views evolved from 1936 to the War's end in 1945.

Ideas about Mindfulness and Willpower

Psychologist Kelly McGonigal and Jungian analyst Katherine Olivetti discuss the themes of mindfulness, willpower, and neuroscientific research and how they overlap with Jung's views of the psyche.

Jung's views on causes and treatments of schizophrenia in light of current trends in cognitive neuroscience and psychotherapy research I. Aetiology and phenomenology

Jung's writings on schizophrenia are almost completely ignored or forgotten today. The purpose of this paper, along with a follow-up article, is to review the primary themes found in Jung's writings on schizophrenia, and to assess the validity of his theories about the disorder in light of our current knowledge base in the fields of psychopathology, cognitive neuroscience and psychotherapy research. In this article, five themes related to the aetiology and phenomenology of schizophrenia from Jung's writings are discussed:1) abaissement du niveau mental; 2) the complex; 3) mandala imagery; 4) constellation of archetypes and 5) psychological versus toxic aetiology. Reviews of the above areas suggest three conclusions. First, in many ways, Jung's ideas on schizophrenia anticipated much current thinking and data about the disorder. Second, with the recent (re)convergence of psychological and biological approaches to understanding and treating schizophrenia, the pioneering ideas of Jung regarding the importance of both factors and their interaction remain a useful and rich, but still underutilized resource. Finally, a more concerted effort to understand and evaluate the validity of Jung's concepts in terms of evidence from neuroscience could lead both to important advances in analytical psychology and to developments in therapeutic approaches that would extend beyond the treatment of schizophrenia.