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Rumi, Adler, and Jung are luminaries who have profoundly influenced the understanding of human psychology. Rumi was not a scientist or psychologist, but a theologist who preferred to express his views on human identity, spirit, being, and becoming through tales and stories with poetic-symbolic language. Adlerian and Jungian psychology enable us to unfold, to some extent, the symbols and learn about the concealed and disguised meaning in Rumi's tales and poems. Despite some philosophical-theoretical differences among the three, the meanings across their work are similar, including individuation, transformation, social influences, and the challenge of dying. [ABSTRACT FROM AUTHOR]

This manuscript theorises the use of heroism in marketing by analysing selected representations of the army hero in contemporary advertising. Adopting the discourse-mythological approach to analyse Jungian archetypes, we focus on three US advertising campaigns that depict the army hero. Our analysis reveals that representations of the army hero combine traits, symbols, and images of the Magician, Warrior and King archetypes. 'Archetypal blending' is theorised in order to understand the mythological complexities of modern heroism, which expands the individually centred Hero's Journey through references to a collective journey and collective responsibility. This study advances theoretical insights into how advertising blends narratives of heroism and other mythical archetypes to remain meaningful to multiple audiences - balancing the reproduction of conventional views of military heroism with representations that reflect changing societal values. [ABSTRACT FROM AUTHOR]

World literature investigates literary works that circulate beyond their cultures and demonstrates what like-but-unlike is. It considers a certain motif and sees how it represents its cultural aspects. . The Jungian archetype of the bird is the common thread that has been analyzed in this comparative study. Bird’s flight sheds light on metaphysical ascendance and transcendence. Moreover, the bird archetype conveys meanings associated with death, rebirth, awareness, consciousness, enlightenment, and wisdom. This article compares the archetype of birds in the poetry of Attar’s The Conference of the Birds (1177), Coleridge’s The Rime of the Ancient Mariner (1992), and Agbemabiese’s “Sankofa” (2008). The reason for such a choice is that, although they belong to different ages and literary heritages, all three portray a journey toward an individual’s Self-perfection. These poets utilize the bird archetype to manifest how Simurgh, Albatross, and Sankofa, reveal their archetypal meanings in Persian, English, and African cultures. By a comparative method based on Jung’s archetypal “process of individuation”, the bird is a uniting archetype, that represents the “Self” in Jung’s terminology. Binding the poetry of these nations demonstrates that through a self-realization journey, the individual can achieve perfection or become one with the whole. [ABSTRACT FROM AUTHOR]

The psychodynamic therapist is both aware of and open to phenomena arising in their relationship with the patient. This paper compares two different phenomena and expands on how processing these phenomena aids the therapeutic pair: Bion's container–contained relationship and Jung's concept of the collective unconscious, which could be thought of as containing the therapeutic relationship. The two concepts will be described and elucidated using a clinical example of a therapist's dream from the collective unconscious following sudden termination in therapy. This supports a synthesis of the two concepts in a developmental context and within the wider scholarship of both thinkers. Finally, their relationships to embodied processes will be explored. [ABSTRACT FROM AUTHOR]

Since Jung's death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations. [ABSTRACT FROM AUTHOR]

This article focuses on understanding and working with patients who have poorly developed symbolic capacity, or for whom symbolic capacity has been disrupted due to trauma, particularly as it pertains to the use of reverie and interpretation in the analytic process. Many patients who present for Jungian analysis will initially present with deficits in symbolic functioning. This situation results in necessary limitations or modifications in utilizing traditional Jungian techniques such as dream analysis, active imagination, sand tray and other expressive art techniques. The initial phase of analytic work with these patients requires a focus on developing their symbolic capacity before traditional Jungian techniques can be utilized effectively. During the paper Jung's concept of 'the symbolic attitude' will be examined as well as the conceptual models of Wilfred Bion and other post‐Bionians who outline theories and method for cultivating symbolic capacity and reflective functioning in patients for whom these capacities are impaired or poorly developed. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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Two tendencies co-exist within the field of analytical psychology. The first is to locate Jung's psychology within the established bounds of official science (by for example insisting on its implicit consistency with orthodox scientific findings). The second is to make claims that Jung's psychology is extra- (or super-) scientific. It seems to me however that neither approach can do justice to the difficulty of the problem Jung has set us. In order to develop a third approach I place Jung's problematic engagement with science into a creative encounter with the philosophical ideas of Deleuze & Guattari. The French philosophers distinguish two contrasting ways of doing science: "Royal" or "state" science privileges the fixed, stable and constant. "Nomad" or "minor" science emphasizes the malleable, fluid, and metamorphic nature of being. These are not alternatives but "ontologically, a single field of interaction" (Deleuze & Guattari, A Thousand Plateaus, p. 367). When it comes to Jung's writings on science, the irredeemable ambiguity of his psychology shows up in what appear to be two contradictory approaches. One highlights the intrinsically scientific nature of his project and insists upon his empiricism. The other takes the form of a profound and relentless critique of the materialistic, reductive and rationalistic assumptions Jung finds behind the scientific approach. My suggestion here is that the dynamic tension between these two opposing visions of science that forms the crucial condition for the on-going individuation of his psychology. [ABSTRACT FROM AUTHOR]

In a previous essay in this journal, I suggested that the kind of perennialism associated with the names of René Guénon and Fritzjof Schuon may—despite its obvious defects—remain relevant to our thinking about religious pluralism. Anything that seems to echo the perspectives of their classic perennialism is, however, often dismissed by scholars in the field of religious studies as invalid. Here, I suggest that this dismissal is often based on what sociologists call "recipe knowledge" and that a number of factors point toward the possibility of developing a more nuanced kind of perennialism. These factors include developments within the cognitive science of religion and of anthropology, which are reinforced by considerations related to psychology and sociology that allow a new appreciation of the notion of archetypes to be found in the writings of C. G. Jung and Mircea Eliade. All these factors, when viewed in light of empirical research into religious experience of the kind initiated by Alister Hardy, point toward the way in which religious experience is to be understood as a significant factor in exploring religious pluralism. In the "neo-perennialism" that I shall advocate, the valid aspects of current thinking within religious studies are affirmed, while, at the same time, the recipe knowledge that tends to distort judgments within that field is discarded. [ABSTRACT FROM AUTHOR]

This paper explores the possibility of thinking a place for the mysticism of Self within the constitutive requirements of the modern form of consciousness. It takes a common idea found in the works of three representative thinkers of Modernity - Feuerbach, Nietzsche and Jung -, and interprets it in the light of the mysticism of Self. Then the perspective thus established is used in order to interpret the mystical dimension present in a concrete fragment of contemporary psychological experience. The strengthening of the conexión between Mysticism of Self and psychological experience opens a fertile dialogical space in the borderland comprising Theology, Philosophy and Psychology. [ABSTRACT FROM AUTHOR]

Copyright of Pedagogical Reality / Pedagoška Stvarnost is the property of University of Novi Sad, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

It could be said that Nezami’s Haft Peikar is a book about the unity of Hero and his holy joining to his Anima which leads to a sort of self-awareness according to a variety of symbols or meaningful metaphors. The appearance of collective unconscious archetypes of this book put it in an aura of ambiguity that cannot be understood unless by psychological approaches to myth. The archetype of “archetypal woman” or “archetypal mother” in symbolic travel of Bahram and his different steps of self-awareness examinations is a movement from the deepest layer of darkness to the heart of lightning. In the stories of this book, some kind of deficiency and lockage in Hero’s psych cause him to move and travel to open the unknown windows. According to Nezami’s report, the mysterious life of Bahram changed him into a mythical hero that at the end of his life was an aware man who reached a kind of metaphysical individuation. The main concern of this article is the Bahram’s travel which happened in order to reach a kind of regeneracy and the consequence of events and their internal connections empower the self-awareness process of the Hero. The aim, by revealing the psychological side of myth and analyzing the symbolic elements in HaftGonbad’s stories, is to investigate the internal connections between stories and make all fictional actions and reactions meaningful in line with improving the Hero’s metaphysical side. It should be said that the approach of this article is analytical-descriptive.

Literary works mirror a society’s social situation, habits, traditions, and customs. Analyzing and re-reading the literary works reveals considerable cultural, social, personal, and psychological aspects of the people of a society. In the meantime, archetypal images are man’s individual and collective unconscious heritage throughout history actualized in literature through artists’ creative and sensitive minds. Based on Jung’s theories, the present study intends to examine the novel, The Yard and the Dogs of My Father, one of Sherzad Hassan’s outstanding works. This study analyzes the story based on Freud, Lacan, and Campbell’s theories, emphasizing Jung’s archetypal theory. The qualitative content analysis is adopted to analyze the selected themes and sentences of the novel based on Jung’s archetypes. In this research, the archetypes of self, anima, and animus, mask, shadow, hero, father, myth, mother, moon, sun, castration, virginity are analyzed in the story, and it is indicated that the plot and the role of the characters can be examined based on Jung’s theory. The novel’s bold archetypes include death, shadow, myth, and hero. The role of “myth” and “mythical hero” is so ingrained in human belief from the past to the present that even after the protagonist’s death, we can see the function and effect of this archetype. Father’s shadow (the dictator) is observed in the lives of the people residing in the yard. They do not even believe his death and think he will return soon to retake his yard.

This article is devoted to one of the most important discoveries of Jerzy Grotowski, the total act, a specific kind of action and experience. It was created as part of theatrical practice, but apart from the function related to the dramaturgy of performances, it had a higher purpose, associated with the search for the essence of humanity and sources of experience of reality. Jerzy Grotowski sought to transform actors and observers, open them to what is authentic, alive and present. This achievement was a kind of experience in which the sacrum and the profanum are overcome. The total act allowed "to become watched” and, paradoxically, allowed to participate in the duality of passive action, in which man becomes an observer and agent at the same time. My goal is to describe the role of the principle of coexistence of opposites in the work of J. Grotowski. I am describing the total act as an opportunity to reach an experience of reality in which the mind and the body merge with each other. Man as a psychophysical unity precedes all differences in this archetypal experience, he is able to reach the very center of his own self, that which Jung called Selbst.

Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present study was designed to situate the eight scales of the Francis Psychological Type Scales within the three dimensional psychological space defined by the abbreviated Eysenck Personality Questionnaire Revised (EPQR-A), drawing on data provided by 2,769 clergy and churchgoing participants. The data support the concurrent validity of the Extraversion and Introversion Scales of the Francis Psychological Type Scales against the Eysenck Extraversion Scale. The data also illustrates how all the scales of the Francis Psychological Type Scales may be nuanced by correlations with the Eysenckian dimensions of extraversion, neuroticism, and psychoticism and with the Eysenckian Lie Scale. [ABSTRACT FROM AUTHOR]

This article aims to explore the role of classical music in depth psychology, with insight from the author's experience as a classical musician and psychotherapist. The author posits that classical music possesses deep archetypal wisdom that supports awareness for client individuation. Through personal reflection and case examples, the author examines archetypal potentials when classical music arises in active imagination. This writing aims to substantiate the importance of sound and music, as well as image, in the field of depth psychology. [ABSTRACT FROM AUTHOR]

This article explores what it means to feel film. It does so through an exploration of the interconnections between Bergson, Deleuze, and Jung. Central to the argument is the ontological status of the image in these different philosophical and psychological traditions. In particular, image is seen as an encapsulation of coming into being, or what Bergson terms durée. To feel film is to engage with its therapeutic capacity to bring us into being. In the consulting room and in the cinema, this process is embodied and in some way created either between client and therapist or viewer and screen. The elusive present moment is the site at which the past permeates the present, creating as it does feeling toned entry into the process of becoming. Jung thought of this as central to individuation and Bergson as central to being. Feeling film from this perspective becomes a way of finding ourselves in both the world of the film and in our individual psyche. [ABSTRACT FROM AUTHOR]

This paper explores a way of relating to self, others, and the land rooted in embodied affectivity. It explores the way in which our emotions are an inherent part of the natural world and why attention to them matters regarding the environmental crisis. Recognizing the parallel between the prevailing attitudes of Western culture towards the Earth and towards our bodies, the paper offers an alternative paradigm through a poem by a Diné woman. The poem expresses how the Diné culture honours the Earth by seeking to cultivate the beauty and wisdom intrinsic to it within the body, mind, and spirit of the individual. Interwoven in the essay are images that express the land's power and its uncanny ability to resonate with emotional states. This resonance can help us come to know and work with those states that, on the one hand, threaten to overwhelm us, while at the same time, potentially infusing us with the wisdom of their terrible and astonishing beauty. Drawing from affective neuroscience's emphasis on the primacy and embodied basis of emotion, the paper discusses how interoceptive awareness enhances emotional discernment as well as consciousness of one's way of inhabiting and responding to the Earth, including the threatening forces of climate change. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

ABSTRACT: The aim of this study is to scrutinize the individuation process of Murakami Haruki’s protagonist, who feels a stark sense of loss and lack, in the novel Dance Dance Dance. The paper also focuses on “the other side” and death motifs that frequently emerge as the story goes. Sheep Man, Kiki and Gotanda represent the “shadow” of the protagonist. This article argues that the protagonist’s confrontation with his “shadow” - Sheep Man by entering his room, which symbolizes the other side enables him to reach his core identity. Unable to reunite with Kiki, the protagonist who experiences incompleteness, reaches integrity with Yumiyoshi which reveals Murakami’s deep understanding of the individual’s continual struggle as a lack of being. This study not only examines the protagonist’s search of “objet petit a” with Lacanian pscychoanalysis but also his struggle with his “shadow” during his individuation process with Jung’s “shadow” archetype as well as the persona archetype that emerge in the novel. This study attempts to contribute to Murakami Haruki studies to comprehend the inner self of the narrator in the novel, who experiences fragmentation utilizing both Lacanian psychoanalytic theory and Jungian psychoanalysis which provides a much more elaborate discussion on the unconscious functioning of the protagonist. ÖZ: Bu çalışmanın amacı Murakami Haruki’nin Dans Dans Dans romanında eksiklik ve yitirme duyguları hisseden başkişinin geçtiği bireyselleşme sürecini irdelemektir. Makalede ayrıca romanda sıklıkla yinelenen öteki taraf ve ölüm motiflerine odaklanılmaktadır. Koyun Adam, Kiki ve Gotanda başkişinin “gölge”sini temsil ederler. Bu makale, başkişinin “gölge”si - Koyun Adam ile öteki tarafı simgeleyen odasına girerek onunla yüzleşmesinin, başkişinin öz kimliğine ulaşmasını sağladığını savunmaktadır. Kiki ile bir araya gelemeyen ve tamamlanmamışlık deneyimleyen başkişinin Yumiyoshi ile bütünlüğe kavuşması Murakami'nin eksik özne olarak bireyin sürekli mücadelesi konusundaki derin anlayışını ortaya çıkarmaktadır. Bu çalışmada, başkişinin “objet petit a” arayışının Lacancı psikanaliz ile tartışılmasının yanı sıra başkişinin bireyselleşme sürecinde “gölge”siyle mücadelesi de romanda ortaya çıkan Jung’un “gölge” arketipi ve persona arketipleriyle birlikte incelenecektir. Başkişinin bilinçdışı işleyişleri hakkında çok daha ayrıntılı bir tartışma olanağı sunan hem Lacancı psikanalitik kuram hem de Jungçu psikanalizden yararlanan bu çalışma, parçalanma yaşayan bu romandaki anlatıcının iç benliğini irdelemede Murakami Haruki çalışmalarına katkıda bulunmaya çalışmaktadır.

By underlining the correlativity of the soul and God, Jung has put his finger on a fundamental point of Master Eckhart’s mysticism. The choice to maintain the link between psychology and logic allowed Eckhart to resist the semantisation of theology. The discourse on God is performative. The sermons are constructed as an invitation to experience divine operativity, which is irreducible to any representation. Through the Eckhartian distinction between God and Deity, Jung recognises that any psychological production of a personification of God is already derived from an unconscious activity from which the soul draws its dynamism. From this, an ethical path of becoming-self emerges. Where Jung speaks of individuation, we should rather speak of personalisation in Eckhart’s case, because becoming is a process of dedevelopment, as a conformation to Christ. Between the two, it is a question of determining whether the original disposition of the mind in its primitive energetic conception is immediately opposed to a historical revelation or, on the contrary, one can corroborate the other.

The Holy Quran tells of Allah creating seven heavens and seven earths. These have been traditionally identified cosmologically with seven stars etc. or geographically with seven lands. We provide an alternative interpretation that these refer to seven centers in the spinal cord. Each center has a physical location and a psychic quality. Abraham Maslow has suggested that a human being evolves progressively through seven needs. We suggest this evolution refers to the consciousness of a person rising thorugh the seven centers in the spinal cord. Car G. Jung has commented on the Hindu understanding of these seven centers and endorsed that these have psychic qualities. We find that this understanding is consistent with the Quran. In particular, a Hadith tells of the area from the Prophet’s “throat to lower part of the abdomen” being washed. This is the location of the lower five of the seven psychic centers in the spine. The Hadith then goes on to tell that the Prophet ascended the seven heavens and met with Adam, Jesus and John, Joseph, Idris, Aaron, Moses and Abraham sequentially. In the seventh heaven He was shown Bait-al-Ma'mur or Allah's House which could indicate that his consciousness reached the crown center which is said to be the seat of “spiritual emancipation.”

In Jungian psychology, the anima has been regarded as a harmful aspect of the Self, hurting the conscious. However, in tales such as La Loba, where the feminine embodies the archetype of the wild woman, we can observe a different interpretation of this concept, one which resurrects the inner goddess. Whilst Jungian psychology argues that the woman’s psyche is compensated by the male imprint animus, modern interpretations of La Loba (Wolf Woman) fight to break this stereotypical association and show us that, for a woman, the interaction with the anima is equally important for rediscovering the inner goddess. This study will discuss the connection between Jungian psychology and the tale of La Loba, while focusing on the elements corresponding to the anima in the said tale, in hopes of bringing attention to this relatively new path of interpretation.

Jung, considers the subconscious mind of man to be the female and male cross-poles of Anima and Animus. Anima's archetype is half feminine in the male psyche and Animus is half masculine in the female psyche. These archetypes are influenced by the relationships and behaviors of the family, especially the parents, in the presence of each individual, and can change his personality under the circumstances of his community and life. The oneness and homogeneity of these archetypes will cause human development, and the domination of each of these cross-poles in the individual will make a series of traits and characters that can be studied from a psychological perspective. These images are unconsciously depicted in the works of artists. GhaemMaghami,as a contemporary lady poet, has also unconsciously expressed these archetypes in his poems in various ways (positively and negatively). the frequency of positive aspect of animus is higher than that of negative side In her poems,74.74% of findings presents positive aspects of animus and25.26% of findings indicates negative aspects of animus. The initial formation of these archetypes is positive when she is single, but after marriage and quitting her child because of the divorce , the negative presentations begin to realize.

In The Robber Bride and its sequel, “I Dream of Zenia with the Bright Red Teeth,” Margaret Atwood underscores the complex feminine identity through the femme fatale, who is depicted using mythic Gothic figures, such as the vampire. Atwood contradicts socially-sanctioned roles for women. She shapes newer and more complete social and personal female identities, questioning how inadequately the patriarchal system represents their multiplicity. The author describes how the protagonists challenge the patriarchal definition of the feminine Self on their Jungian journey towards individuation, for which the fatal woman, as the Shadow Self, acts as a catalyst.

This review of Terje Simonsen's A Short History of (Nearly) Everything Paranormal focuses on Jung and his circle within the context of the history of the paranormal and contemporary paranormal studies. Both the book and review include a discussion of common Jungian topics such as archetypes, dreams, the collective unconscious, and transpersonal psychology. Pairing Jungian concepts with paranormal research, the reviewer describes the psyche as an expansive and, indeed, expanding field of experience and study. The review celebrates Jung's openness to various worldviews while challenging Jungians to keep expanding their own understanding of Jung and his relevance to academic research. [ABSTRACT FROM AUTHOR]

This paper explores spiritual dimensions of the psyche as originally conceptualized by Jung, including its intimate ties to our humanity as well as its relationship with mysticism, numinosity, and the religious attitude. Additional ideas from other psychoanalysts and within depth psychology regarding spirituality, mysticism, and the spiritual psyche, are surveyed and illustrated by personal and professional examples. The paper draws on experiential evidence and emphasizes knowing the spiritual psyche from real lived experiences, especially as expressed through synchronicities. This paper notes limitations of evidence-based therapy and introduces the term synchronicity-informed psychotherapy as a legitimate focus of therapy and analysis particularly as a way to know and engage with the spiritual psyche. [ABSTRACT FROM AUTHOR]

The myth of the hero, which is accompanied by a lot of wisdom and inspiration, expresses the human desire for transformational growth. The audience of this myth identifies with the hero, and in fact, mythology creates a context where a person can transform and reach perfection by reading and listening to it. One of the famous stories of Turkish nations, that has different narratives in Iran, Azerbaijan, Tatar, Turkmen, Uzbek, Cyprus, Anatolia, etc., is the story of "Taher and Zuhreh".This story, which, like other Ashiqlar literatures, is the symbol of the hero's death and rebirth, which happens many times throughout the story. In the course of the story, apart from Metempsychosis, the protagonist experiences four types of rebirth: 1- renovation, 2- Indirect re-birth, 3- reincarnation and 4- resurrection. What dies is usually the former "self" of the hero who, by his death and rebirth, marks the awakening of society. This death can be the death of doubt, breach of contract, betrayal, lies, and deceit, who dies by love, that is always manifested in human life. This article examines the death and repetitive rebirth of the hero in the story of Taher and Zuhreh based on the narratives of Iran, Gebres and Kumuk with descriptive and analytical method. [ABSTRACT FROM AUTHOR]

Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The psychologies independently founded by Jung and by Kelly exemplify traditional approaches to personality and the self. Both assume a primacy of the private world and posit "opposites" as a fundamental feature of the personality structure, though they differ in their conceptions of this structure and the level of analysis at which opposites matter. The main dimensions for the present comparison of their theories include: the mode of thought of primary interest; the focal aspect of psychological functioning; the locus of functional dichotomies; the conception of the driving dynamic; processes of intrapersonal change; the necessity of theorising the unconscious; and the relation of the psychological to the social. [ABSTRACT FROM AUTHOR]

In response to Jones's (2022) article, we argue that if we understand personal construct psychology as being less rationalistic and more holistic than is often assumed, important synergies between it and Jungian analytical psychology can be observed. We argue that the two theories can be considered to align with each other on a number of points. These include taking a similar epistemological position, a recognition of psychological processes operating outside of immediate awareness, and the implications that these can have for personal change. We argue for a more "social" understanding of personal construct psychology than Jones allows for, and further suggest that possibilities for its alignment with social constructionism should not be understated. We conclude that both theories deserve greater visibility in the world of academic psychology, and argue for greater consideration of their potential use in research. [ABSTRACT FROM AUTHOR]

The article (Jones, 2022) on which Burr and King (2022) comment represents my theoretical work in the field of history and philosophy of psychology. Their commentary conveys certain misunderstanding of its nature and contains some inaccuracies. This reply clarifies the original article's purposes and attributes the misunderstanding to differing agendas or motivations for comparing theories. [ABSTRACT FROM AUTHOR]

The pandemic within dreams. The article aims to analyse different representations of the pandemic within dreams to trace correspondences between the symbolic expressions of the oneiric language and the sociology of the imaginary. The theoretical-methodological framework of Carl G. Jung and Marie-Louise von Franz guides the articulation of the essay. The unconscious lived through the memory of dreams has the typical and strong tendency to be projected externally, hence the hypothesis that it is possible to grasp its reflections in external reality and the social world. The question to be answered concerns which shared movements are present in the unconscious of individual subjects during the current period dominated by the pandemic and which relationships can be detected between the symbolic material emerging in individual dreams and some contemporary cultural phenomena. The empirical material is drawn from a series of interdisciplinary meetings regarding patients' dreams during the pandemic.

O objetivo geral do presente trabalho consiste em explicitar o percurso entre duas leituras que Gilles Deleuze realiza acerca da obra de Sacher-Masoch na década de 60 do Século XX. A primeira leitura concerne ao artigo de 1961 intitulado De Sacher-Masoch ao masoquismo. A segunda leitura diz respeito ao livro de 1967 intitulado de Sacher-Masoch – o frio e o cruel. Postula-se que a relação entre esses dois momentos é constituída por um processo de radicalização transcendental da parte de Deleuze, o qual vai da sintomatologia de modelo junguiano até alcançar a crítica transcendental.

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are many obstacles on the road of individuation. Remaining true to oneself is one of the most difficult, especially when critics try to tear you down. Occasionally a rare individual appears who is misunderstood because he is far ahead of his time. Paracelsus is such a man. Not only did he resist falling under the pressures put on him by physicians who stubbornly adhered to antiquated medical traditions, but he vehemently struck back. Historian Bruce Moran gives us an excellent biography of this iconoclastic man who changed the direction of metallurgic alchemy into a new form of medicinal healing, iatrochemistry. Jung celebrated Paracelsus whom he described as having "created a psychological empirical healing science." Paracelsus's ideas were the inchoate principles of analytic psychology that took another five centuries to blossom. Moran shines a much-needed light on a fascinating figure who helped pave the way for the practice of modern medicine. [ABSTRACT FROM AUTHOR]