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The article attempts to analyze the possibilities and limitations of the Jungian theory of archetypes for application in political science. The author gives her own definitions for the concepts of “archetype” and “archetypical space”, following the Jungian theory. It is proved that there is a number of aspects in the classical theory of K. G. Jung, which are missed by the modern way of using the term, but can be useful in political science. The article describes the main components of the Jungian theory of archetypes, the specific psychodynamics that accompanies manifestations of the archetypal in psychological space of an individual or a group. The author gives a brief description of the main archetypes identified by Jung, which became the basic concepts of so-called “collective soul map” – theoretic model that could be used to explore the mythology of various communities. According to Jung, the map of the soul is a good tool for primary orientation “on the mythological territory” or in the space of the collective unconscious. In any archetypal collective territory, one can always find the areas of the Shadow (the archetypal other, in a negative version – the enemy) and the Self (the ideal world or the desired future), the areas of the Ego (the way in which we understand ourselves) and the Person (the way we understand our role in the world). According to the author, understanding the essence of the deep complexes theory and role of the symbols in the process of overcoming archetypal conflicts contributes to the advancement of political science to comprehend the archetypal basis of mass behavior and the effective practice of peacemaking. Further, the author compares the content of the original (Jungian) theory of archetypes and the tradition of using this concept established in political science. There are three approaches to the definition and application of the term “archetype” in Russian social sciences – formal, dualistic and dynamic. Although each of the approaches is relevant for the tasks set by the researchers, the author comes to the conclusion that, in general, the definition of an archetype and approaches to its phenomenology are often formalized and simplified compared to the original concept of an archetype in Jungian theory. Thus, the involvement of the classical, uncut theory of archetypes as a methodological basis for the political studies in certain cases (for example, political mythology, culture, psychology, etc.) can significantly expand the possibilities of political theory in the analysis, modeling and forecasting.

The article examines the phenomenon of ritual, understood as an independent phenomenon that goes beyond the scope of religious culture. Referring to the works of religious studies, anthropology and psychology, the main features of ritual are identified, allowing to talk about ritual as a peculiar form of archetypal consciousness. Particular attention is focused on religious discourse, for it is here that the nature of ritual in its most varied forms emerges most clearly. It is established that ritual practices in the religious and psychological spheres have a common cause – the symbolic function of protection from the outside world by means of certain actions, verbal formulas, and ceremonials. The idea is postulated that ritual as a magical action is opposed to conscious faith; ritual dependence is opposed to religious freedom. It is emphasized that “inside” the developed religious systems the concept of ritual is used more often in a negative sense. The theoretical basis is mainly represented by the works of V. Terner, K. Jung, B. Malinowski, and M. Eliade. The methodology of the work includes phenomenological, textual, conceptual and comparative analysis. The data of the study can be used in philosophical and theological analysis of the phenomenon of ritual. The practical value of the study lies in the possibility of including the results of the study in the classes of philosophy, religious studies, psychology and theology.

The North Caucasian region is called the Russian Babylon due to its polyethnicity, multilingualism, religious syncretism, ancient mountain ethical codes coexisting along with state institutions of self-organization. Compared to other locales, it still manages to preserve many archaic forms of socio-normative and spiritual culture, although here, too, the first signs of a systemic crisis due to globalization processes are already visible. According to the articles presented in this journal issue, one can judge the current state and prospects for the development of the national languages and literatures of the Abkhaz, Balkars, Dagestanis, Kabardians, Karachays, Chechens, South and North Ossetians. Philosophers, literary scholars, folklorists, linguists raise and try to solve many urgent problems related to oral folk art, the status of the Russian language in the region, mass and literary bilingualism, the quality of literary translation, ethno-gender stereotypes, intertextuality mechanisms, as well as the possibility of using digital technologies in modern philological research.

Fable artifabulas, which are transhistorical in nature, have many ethnocultural refractions in the literature of different peoples of the world. In this article, with methodological support on the works of I.G. Herder, G.D. Gachev, as well as contemporary Caucasian scholars, the author explores the specifics of the Kabardian fable, taken in the dialectical unity of its stable, archetypal constants and nationally determined contexts. By the example of the fables of K. Atazhukin, A. Dymov, B. Zhanimov, B. Kagermazov, P. Tambiev, B. Tkhamokov, M. Khakuasheva, P. Shekikhachev, T. Sheretlokov, A. Shomakhov, H. Elberdov the law of correlation between moral values declared by poets and the postulates of the Kabardian ethical code “Adyghe Khabze” is shown. Within the framework of historical poetics, the author demonstrates three-stage evolutionary process associated with the transition of fabulists from the practice of borrowing classical subjects to national adaptation, and then to the creation of original texts. Much attention is paid to the decoding of symbolic images.

The articles researches the concept of political culture as a system of inherited political notions expressed in symbolic forms and generalizes the differences between the political culture of Ukrainians and Russians. It stresses that the cultural identity of Ukraine is established on one of its basic tendencies – penchant for archaization of all symbolic forms; it researches the place of the heroic political myth in this process; it analyzes sacral projections of the political in the myth through which the subject-and-object order of the Ukrainian politics world is explained. Thus, the pattern of the heroic monomyth (a structured ontological range of symbols) serves as a program of political reality (as a structured order of political objects). The symbols of the heroic monomyth have sacral significance because they present an idea of political order, stability, forecastability of politics (the latter is lacking in the crisis context of development) when there is unwillingness of a part of citizens to bear responsibility for prospects of future development of events in the country in the conditions of long-term uncertainty. The article researches peculiarities of the how the structure-image of the hero builds the constitution of political reality in Ukraine and Russia.

The paper looks at the origin of the identical motives in the poems „At Sea“ by Jovan Dučić and „Destiny“ by Miloš Crnjanski. A dominant poetic image of a ship carried and broken by waves on a rough sea is a product of the poets’ youthful phase and demonstrates the evolution of their poetic systems. Resorting to a traditional topos is interpreted as a consequence of literary, historical, and poetic turmoil of the late 19th and early 20th centuries, but also as a consequence of an imanent poetic development, i.e. the phenomenon which Mario Praz calls „the education of sensibility“. Given that these two poets are canonical writers, and constitute an indespensable part of all primary and high school textbooks, our wish is to show the path of their poetic maturation.

Abstract Naomi is one of the characters in the book of Ruth who experiences many challenges. The death of her husband and two sons left Naomi as a widow. Naomi has to survive with the status as a widow who has limitations in social circles. This paper aims to analyze and describe Naomi’s personality archetypes using Jung’s psychoanalytic studies. The method used is descriptive analytic which is traced through historical traces, characterizations and conversations in the story. The results of the study prove that Naomi is able to survive and has the support of the archetypes contained within her. The archetypes are: anima-animus, shadow, persona, self, and the great mother. With the support of archetypes, Naomi is able to survive and show her best qualities. Abstrak Naomi adalah salah satu tokoh dalam kitab Rut yang mengalami banyak tantangan. Kematian suami dan kedua putra membuat Naomi hidup menjanda. Naomi harus bertahan hidup dengan status janda yang memiliki keterbatasan dalam lingkungan sosial. Tulisan ini bertujuan untuk menganalisis dan mendeskripsikan arketipe kepribadian Naomi menggunakan kajian psikoanalitikal Jung. Metode yang dipakai adalah deskriptif analitik yang ditelusuri melalui jejak historis, penokohan dan percakapan dalam cerita. Hasil penelitian membuktikan bahwa Naomi mampu bertahan hidup dan mendapat dukungan dari arketipe yang terdapat dalam dirinya. Arketipe tersebut adalah: animus (pikiran), shadow (bayangan), persona (topeng), self (diri), dan the great mother (ibu agung). Adanya dukungan dari arketipe membuat Naomi mampu bertahan hidup dan menunjukkan kualitas terbaik dirinya.

Roberta Bassett Corson's Stepping Out of the Shadows: Naming and Claiming the Medial Woman Today is a study in discovering, recovering, and reclaiming a part of the soul that has been forgotten or neglected. By using the power of stories as vehicles through four companions as well as her own experiences of being wounded, ignored, and dismembered, Corson leads us initiates through the narrative restoration of five participants: Angela, Clelia, Elizabeth, Kathryn, and herself. Anchored firmly in Toni Wolff's Structural Forms of the Feminine Psyche (1956), Corson then interviews each participant on a host of qualities indigenous to the medial archetype: empathy, broad-mindedness, healing, truth-telling, and imagination. Despite the medial woman's wounds, including being forgotten, marginalized, trivialized, devalued, and labelled as an outsider who does not belong in mainstream culture, Corson discovers in each narrative how the medial woman nonetheless learns to claim herself in her complex relation to the unconscious while living securely in the conscious world that must be negotiated in order to survive. The medial woman has a sixth sense of what the modern world needs but often does not realize: a counterbalance to logic and rationality, an ability to see-through, a connection with the divine, and a voice that can transform how the current anorexic myth is being lived out collectively. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Studies - Language & Literature is the property of Electronic Turkish Studies 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 RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi 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.)

Carl Gustav Jung, who dealt with the common transition of humanity in order to explain human behavior and brought the concept of "archetype", which are the units of the collective unconscious, to the science of psychology, mentioned four basic archetypes that have a complementary degree of the human self. The anima / animus archetypes, which are accepted as one of these basic archetypal units, are the imagery and gripping in the soul of women and men, who are also biologically given as bisexuality, in order to understand the human mixed gender and integrate with their own body. According to Carl Gustav Jung, although these spiritual images and traces in individuals are very important for the healthy selfdevelopment of individuals, their uncontrolled and unhealthy development affects the mental development of individuals in the opposite direction in their clinics, and the images of the opposite sex take over the individual's self, and later on, feminine men and masculine women. or cause homosexual selves to occur. In this context, the unhealthy development of anima and animus archetypes and characters who are far from society take place in the novels of the Republican period writer Selim İleri, who explains the reasons for not being anything. In our study, the characters in Selim İleri's novels were examined and tried to reveal the decisions in the self within the healthy development of the archetypes in the characters' self-integrity. [ABSTRACT FROM AUTHOR]

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia 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.)

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Examples of Belarussian writer Svitlana Alexievich documentary prose - novels "The Unwomanly Face of War" and "Zinky Boys" dedicated accordingly to highlighting of German-Soviet (1941-1945) and Soviet-Afghan (1979-1989) wars have been reviewed in the article. The focus of the author is emphasized on the problem of disclosure of woman warrior archetype through the prism of consciousness of writer's novels characters which still wasn't the object of literary research. In order to achieve the objective of research general scientific and special literary methods is used: analysis, synthesis, descriptive, cultural and historical, method of archetypical critics, hermeneutic, typological, psychological methods and textual and contextual analysis and elements of comparative analysis of the Svitlana's Alexievich works. It has been found features of woman warrior archetype representation and its functioning in the article. It has been defined variations of this archetype in the researched works of writer and defining features of woman warrior archetype. It has been emphasized that in the both works "The Unwomanly Face of war" and "Zinky Boys" - S. Alexievich doesn't just generalized image-archetype of woman warrior but granted to it the modern sounding. [ABSTRACT FROM AUTHOR]

Copyright of REVART: Specialized Review of Theory & Critique of Arts is the property of EDITURA Eurostampa 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 article analyses the plot and imagery of Eleanor Porter's novel "The Road to Understanding". Using elements of the phenomenological approach to text analysis, comparative and contrastive analysis, and the methodology of cultural research, the author demonstrates the evolution of the main character's image and comprehends the typology of women's images in historical and social contexts. The authors outline the main features of the aesthetics, creative style and outlook of Eleanor Porter. The article proves that the author used irony, artistic detail, psychological narration, contraposition, portrait and speech characteristics of her heroes to reveal their female characters. The author analyses the correlation between the characters in the storyline, defines the importance of the role of minor characters in the main heroine's character development. The special features of the concept "daughter" are shown as an embodiment of mental notions of spiritual beauty and family happiness. The value of the image-symbol of mother, its role in the composition and the artistic space of the work is revealed. Besides the comparative characteristic of characters in the work is given. In the process of work a search for new ways of analysis of artistic images in the artwork on the basis of interpretation and reader reception was carried out, as well as tradition and innovation in the work of the writer was revealed. The article proves artistic and moral value of Eleanor Porter's heritage. [ABSTRACT FROM AUTHOR]

The paper focuses on the language of female characters in the top thirty box office films with a leading female character (1999-2023). The research applies the narrative analysis to the turns of heroines to account for their archetypal representation. The paper proposes a view on female archetypal characters popular with large audiences around the globe and presents a typology of widely recognizable female narratives. The received framework reflects the contemporary vision of the female image and role in society. The study employs Jung's idea of the archetype as a repetitive image of the collective unconscious. Each archetype is governed by several constant motivations and needs, defining the characters' (verbal) behavior. Maslow's hierarchy of human needs serves as the basis for the delineation of archetypes. The moral valence of each character depends upon the satisfaction of her aspirations. Recognized and met wants predetermine the protagonist/heroic archetypes, while thwarted needs bring about antagonist/villainous archetypes. The research is based on Schmidt's typology of forty-five master characters. Among the overwhelming majority of traditional images of the Nurturer and Matriarch archetypes, there appear the representatives of the Female Messiah, Father's Daughter, and Amazon, respectively, pursuing the goals of improving society and finding self-identity and independence. [ABSTRACT FROM AUTHOR]

Within William Shakespeare's play Coriolanus , the title character Caius Martius Coriolanus refers to himself as a "lonely dragon." This image of a dragon in the play represents a powerful fusion of Celtic, Nordic, and classical myth as well as Christian theology—all of which contain depictions of dragons. Reading Martius as a dragon, using Jungian and archetypal terms mediated through Icelandic literature, unveils Shakespeare's use of myth to fashion Caius Martius's transformation into an untamable anti-social beast whose primal violence and aggression ultimately leads to his slaying by Aufidius, the dragon-like dragon-slayer. [ABSTRACT FROM AUTHOR]

Jung's conception, his articulation, and his relationship to the anima and animus and then more current thoughts and relationships to them, a deeper understanding of the archetype and its future manifestations in the unconscious are examined. When one considers how Jung developed his theory of the anima and animus and the gender-bias that he demonstrates in his articulation of the concept, one can understand why the concept was then, and continues to be, difficult to grasp. Jung was a product of his time and so it is with the changes in gender roles and the rise in awareness of the LGBTQ community that new ideas are surfacing about how to view the archetypes of anima and animus. Within this research, Hillman and other post-Jungian theorists lend their opinions and elucidations of the anima/animus archetype with major revisions and questions raised for consideration. Connections between contemporary gender issues are addressed, especially feminism and transgenderism. Questions for further research and consideration such as the relationship between psychic reality, biological reality, and neurological reality and the relationships between the individual unconscious and the collective unconscious in relation to gender are posed. To conclude, Jung seems to have moved into a place of greater wisdom and relation to his unconscious material over the course of his life, perhaps signalling future relations between anima and animus, i.e. the inner other gendered archetype, in both individuals and society. [ABSTRACT FROM AUTHOR]

According to the Kabbalistic Lurianic mysticism, the divine light fell into the world because of the rupture of the vessels. The sparks of light became alienated from their transcendent origin and have to be reunified. Likewise, for Jung, individuation is a process of wholeness and reclaiming to consciousness splits of the psyche. The Lurianic myth may be an archetypal motif of the psyche. It may also be viewed as an imaginal field where transformation occurs, with an activation of the archetype of the Self, the birth of a new relationship to the Self, and a new attitude towards the world. [ABSTRACT FROM AUTHOR]

Walter Pater's engagement with nineteenth-century science has long been acknowledged, but critics have often characterized it in negative terms. This essay demonstrates that while Pater viewed Darwinian evolutionary theory negatively, insisting that it 'stealthily withdraws the apparently solid earth itself from beneath one's feet' (Plato and Platonism , 1893), he embraced non-Darwinian theories of development. Peter J. Bowler has argued that an 'eclipse of Darwinism' or 'non-Darwinian revolution' took place in the second half of the nineteenth century, in which there was widespread public acceptance of the transmutation of species but not of the mechanism of adaptation and natural selection proposed by Darwin. Instead, as Bowler demonstrates, the prevailing understanding of evolution was of a non-Darwinian variety that emphasized form over function and design over random chance. I suggest that within these theories, such as the transcendental morphology propounded by Richard Owen, Pater finds a physical manifestation of his own particular philosophic blend of materialism and idealism. Viewed through this lens, many of Pater's theories in art and philosophy become clearer, such as his belief in the 'limitations' of sculpture, discussed in Studies in the History of the Renaissance. Instead of viewing this as a denigration of sculpture as the art form furthest from the ideal, this essay demonstrates that Pater viewed sculpture in terms of the archetype of transcendental morphology: something both material and immaterial, simple and yet also ideal. Far from retreating from the spectre of contemporary science, as many critics suggest Pater does, Pater views science and the humanities as complementary disciplines, or homologues, sharing an underlying structure. [ABSTRACT FROM AUTHOR]

This paper will provide a theoretical basis for looking at a dream in the analysis of a client during a calamity. Finding the archetype of the anima is a way of responding to a crisis, in this case to the COVID‐19 pandemic period. With all the basic instincts disrupted by a catastrophe, the emergence of the anima, as archetype of life, is there to remind us how to survive and recover. The anima archetype, often representing psychological resilience in ancient myths, shows up in dreams to guide human transformation from the struggle to survive trauma to the art of living a full life. [ABSTRACT FROM AUTHOR]

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Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Bulletin of Ablai Khan KazUIRandWL: Series 'Philological sciences' is the property of Kazakh Ablai Khan University of International Relations & World Languages 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.)

AbstractUrban legends and fairytales use symbols and archetypes to bring forth, and describe, individual and collective actions and reactions in a society. Using an approach of both descriptive and comparative nature, the present article uses narrative analysis method to conduct an exploration of two similar legends of Beauty and the Beast, from European culture, and Shāhmār, from Iranian culture. The research question is the following; in the two narratives under study, what is described as the ideal epitome of a woman through the evolutionary course of moving from girlhood to womanhood by means of marriage? To answer this question, using the notion of “transformation” in the ideas of John Hinnells as well as the description of marriage as the “transformation of matrimony” based upon the ideas of Joseph Campbell about the evolutionary journey of mythical heroes, the condition of the heroines of both legends- along their path that leads to transformation of matrimony- was studied and analyzed. The results of the research show that the evolution of the heroine of Beauty and the Beast is based upon going past the state of girlhood to the state of womanhood by means of love and union with a creature which looks like a beast, a creature whose hidden inner beauty is unveiled and revealed after experiencing love, leading to the end of the story. In Shāhmār, however, love and union is created only when human nature of the beast is revealed, as this is the point where the eventual evolution of woman, namely, accepting the role of motherhood, starts; protecting the love and matrimony is thus introduced as the ideal and that which is of prime importance.

Urban legends and fairytales use symbols and archetypes to bring forth, and describe, individual and collective actions and reactions in a society. Using an approach of both descriptive and comparative nature, the present article uses narrative analysis method to conduct an exploration of two similar legends of Beauty and the Beast, from European culture, and Shāhmār, from Iranian culture. The research question is the following; in the two narratives under study, what is described as the ideal epitome of a woman through the evolutionary course of moving from girlhood to womanhood by means of marriage? To answer this question, using the notion of “transformation” in the ideas of John Hinnells as well as the description of marriage as the “transformation of matrimony” based upon the ideas of Joseph Campbell about the evolutionary journey of mythical heroes, the condition of the heroines of both legends- along their path that leads to transformation of matrimony- was studied and analyzed. The results of the research show that the evolution of the heroine of Beauty and the Beast is based upon going past the state of girlhood to the state of womanhood by means of love and union with a creature which looks like a beast, a creature whose hidden inner beauty is unveiled and revealed after experiencing love, leading to the end of the story. In Shāhmār, however, love and union is created only when human nature of the beast is revealed, as this is the point where the eventual evolution of woman, namely, accepting the role of motherhood, starts; protecting the love and matrimony is thus introduced as the ideal and that which is of prime importance.

Abstract One of the themes in almost all texts of traditional local histories is mythical narratives. In this research, an attempt is made to achieve deeper meanings and notions behind the appearances of these myths by applying mythological and psychological concepts and categories. Concepts and categories such as the collective unconscious, the archetype, the center, the celestial models, the myth of the origin, etc., unveil layers of meaning. Chains and networks of meaning often aim at strengthening the patience and endurance of the trembling flame of human existence in the face of death and inexistence. At the same time, myths also play a role in providing role models and patterns. These myths can also be analyzed from an individual perspective, as opposed to the collective approach mentioned in the above statements, and based on a psychoanalytic approach. From this perspective, the content of many of these propositions can be classified into two categories: ‘sanctity’ and ‘individuality’. According to Transactional Analysis Theory and Games Theory, the unconscious intention behind such myths and themes is to create calm and relief, through the ‘I’m better than you’ game. Introduction In the study of local historiography, to the extent that it has been searched, no independent research has been done on the content analysis of the mythological materials of a locality. Myths make up a significant portion of the contents of local history books. Such materials can be analyzed in light of the concepts and categories of mythological knowledge. One of the pivotal terms in the analysis of myths is the archetype. On the other hand, the science of psychology has not been indifferent to myths. Examining books of local history, it became clear that many narrations can somehow conform to the ruling archetype. It is an archetype that, by combining with other archetypes, becomes the inductor of an example of worthy and deserving kings and princes. Another part of this study focuses on showing a celestial model of fences, gates, and cities. In the mythological dualistic ontology, every earthly phenomenon has a supreme and celestial pattern, and whatever does not conform to its pattern and parable is superfluous, imperfect, and doomed. Myths can also be analyzed from an individual perspective. If these narrations and myths are dealt with from this angle, two prominent themes can be abstracted and extracted: the theme of individuality (index and uniqueness) and the sanctity of the city or region and its people. Materials and Methods The present study focuses on local histories using mythological and psychological theoretical concepts and an analytical approach. Discussion of Results and Conclusions One of the forms of archetypes is the archetype of the wise and just ruler. In local myths, too, this archetype appears in various forms, sometimes like Alexander, at times like his mother, and occasionally like Kasra Anoushirvan. On the other hand, the duality of the mythical worldview is also reflected in the myths of local history. The mythical fence of Isfahan and its gates are drawn corresponding to the sacred celestial bodies, and the tomb of the sons of the Messenger of God in Herat is also reflected on the throne of the heavens. On the other hand, the "center" is also manifested in such myths. The first fortress of the world, built by Manouchehr, is interpreted as the mountain, and as a sacred center, it becomes the point of contact between earth and sky. In this way, both the great beginning of eternity and the beginning of the world are drawn along with the beginning of the city and the province. The evasion of death and the attainment of immortality also appear in these myths in a bold and dynamic way. With the eschatology hidden in the myths, Manouchehr represents the city and his country as safe and secure and forces the aggressors and oppressors to the abyss of destruction and annihilation The contents written about the merits and virtues of a region can be included in the form of two categories of sanctity and individuality. Myths, by mentioning the unique and extraordinary historical, natural, and geographical phenomena of a particular region, lead to mystery, individuality, and unity. On the other hand, by attributing holiness and divine blessings to the city or region through the burial and prayers of religious leaders, the region is ‘sanctified’. The two elements of sanctity and individuality, along with their overt and covert comparisons with other regions and peoples, give the idea of ​​the superiority of the city and its inhabitants, and in the form of the game "I am better than you", subconsciously transmit psychic enjoyment and interest.

The article is a review of the collective monograph presented by the team of authors within the framework of the international transdisciplinary project Cult-goods: the phenomenon of mass literature/culture in modern Russia. Published at Yanka Kupala State University of Grodno, the book has gathered many scientists from diff erent countries whose scientifi c interests are related to the phenomenon of modern mass literature and culture in general. The authors of the articles are philosophers, historians, psychologists, but the vast majority are philologists. Among the studied problems are the social and aesthetic aspects of the phenomenon of seriality; transmedia as a noticeable strategy; genre experiments in modern culture and literature and their diversity; the impact of digitalization on the culture of the 21st century and the like. It is noted that the subject and object of the analysis are diverse phenomena of mass culture in modern society, which makes the peer-reviewed publication useful for representatives of all humanities.

The fictional figure of the absurd has long been assosiated to the Camusien’s character Meursault who appeared in the novel L’étranger. This paper intends to explore the intextual depth of this type of character through his doing and his being in four novels: Tistan Bernad’s Aux abois Jean Paul Sartre’s La Nausée, Albert Camus’ L’étranger and Kamel Daoud’s Meursault, contre-enquête . In this perspective, we will examine the analogies, the dissimilarities, the thematic and narrative density around which this character was rebuilt in the course of its evolution. This diachronic approach would benefit to highlight an intertextual depth articulated at the actantial and psychological level of the characters. Roquentin, Meursault and Haroun are now modeled on Paul Dumery, a sort of type which reminds the balzacian conception. It is ins this intertextual perspective that similarities and disparities will lead to the elaboration of the character genesis through his degrees of contemporaneity and anachronisms.

Metaverse bursts into the media as a new marketing channel in September 2021, creating an explosion of reactions as brands join the race to be pioneers. Within a fully digital society and from a mature gaming industry, Metaverse is much more than an incubator of marketing and advertising ideas for brands, Metaverse is envisioned as a social disruption. This scenario raises three relevant questions to resolve over time: 1) Will the Metaverse finally take shape as a virtual society or, on the contrary, will it be integrated as one more channel of relationship within the context omnichannel? 2) how customers, brands and institutions are reacting to the Metaverse and 3) in any case, what transversal disruptive changes will be necessary in the new scenario of the Metaverse? From the deep and constant search for information in secondary sources (desk research methodology), this article seeks a holistic vision of the Metaverse, and its reading will allow defining specific areas of research on behavior patterns of people in this new virtual reality.

The purpose of the article is to find out the effectiveness of applying the personality typology by archetypes in branding. To study the regularity of communication design according to the dominant archetype of the target audience. Research methodology. The study used the empirical method of describing programs from the literature and the Internet, as well as the method of comparative analysis. In addition, the methodological basis of the article was a review and systematization of empirical material on the results of the conducted activities. Scientific novelty. The analysis of research on archetypes made it possible to understand the peculiarities of consumer behavior and to present their classification according to various criteria. The main factors that influence people’s decision-making were identified. A comparative analysis of current personality classifications was carried out and information about them was systematized. The study reveals and summarizes how knowledge of archetypal typologies influences the choice of design style, as manifested in graphic design and brand communication with the target audience. Conclusion. As a result of the study, we conclude that the use of knowledge about personality typologies by archetypes will systematize and simplify the use of this information by designers and make the approach to target audience profiling more effective. In the future, brand strategists and graphic designers will be able to use the analyzed information when creating and managing brands by analyzing the values and needs of the target audience. The research data will help branding and design professionals to choose the right visual and graphic language, and help designers to create the appropriate visual and graphic style.

The first humans' efforts to find a place in nature, to reach the knowledge of where s/he came from and where s/he belongs; understanding as an existential necessity combines with the need to tell. First dreams became images and oral signs. Images could be a leg to stand on when people are trying to identify themselves while they are searching for a safe harbor. Regardless of any nation or culture, myths are the first answers when people ask themselves the question "Who am I?". Since social values can be transferred through myths, social identities can be studied in the light of images and signs. Images and signs help to understand the society that they arose from with their values, art, and folklore. This power of folkloric imagery opens a door to the collective unconscious whose limits were identified clearly by Jung. Jung's archetypes are the first examples in the collective unconscious. Turkish folklore has the richest treasure in the world in this regard. Existing texts reveal Turkish history and Turkish identity in a versatile way. The influence of archetypes on values can be examined through images and the oral reflections of the images, signs. In the light of the aforementioned knowledge, this study examines the Ergenekon epic which is a cultural heritage for Turkish people. Although the main text has not survived, Ergenekon Epic is a cultural heritage. It is necessary for the nation to fight, for the individual to be fed. In the geography-based epic, a psychoanalytic reading attempt is made through images. Orhan Ural's "Ergenekon Epic" summary was compared with other abstracts and reference was made to this study. Identifying the images in the Ergenekon Epic, which has reached the present with different summary texts from the past, will deepen the readings about culture. When water correlated with mother and fire with father, aliveness and power images finds their place. Just like ascribing holy meaning to fire, the relationship between animals and Turkish people's identity is also concerned. Turkish people classified the animals by considering their powers, qualities, and their position in nature. Different reflections of animal identification are examined through wolf, horse, gazelle, and other prey animals in the Ergenekon Epic. Corresponding values of these animals are examined. Values create differences between nations. National values can not be considered without individual values. Some imageries are engraved in people's memory so that they may manage the perception of nutrition or even cuisine culture. Values that show themselves in languages and narrations are also significant for gender roles. In this regard, marks of the collective unconscious are examined in Ergenekon Epic. Identified marks are also considered in the light of Jung's theory and imagery. Inferences regarding this theoretical basis are compared with the national and individual values of Turkish culture. [ABSTRACT FROM AUTHOR]

Is the frequently heard and seemingly innocent statement that the coronavirus was 'sent by Mother Nature to teach us a lesson,' evidence of an unconscious narrative that is driven by the fear and grief engendered by the pandemic? The idiom 'teach us a lesson' suggests that Mother Earth is angry with us and further, that the archetype of divine punishment – apocalypse – has been activated in the collective unconscious. This may be a dangerous time for the world psyche because an archetype, as objective pattern as well as a 'dynamic living agency,' can influence our emotions and behaviors. History has shown the devastation a powerfully activated negative archetype can engender. Can analytical psychology contribute to easing psychological suffering caused by the irrational fear of the end of the world? We suggest C.G Jung's 'transcendent function' can be invoked to spontaneously produce a new unifying, and therefore healing symbol. [ABSTRACT FROM AUTHOR]

Although archetypal criticism has been used in literary-artistic research for nearly one hundred years, still, as it should be, there is no proper understanding of it, whether in theory or methods, and many studies that have been conducted using this approach, have flaws that require a careful approach to the theories and approaches of archetypal criticism to correct them. Repeated results, misunderstanding of theories, unmethodical and lack of knowledge of archetypal criticism methods, being on the sidelines of mythic criticism, imposing theories on texts and findings, and incorrect and inconsistent results on archetypal criticism, are the most important problems of studies and articles written based on this approach. In the present descriptive-analytical study, firstly the concept of archetype and criticism of archetype is taken into consideration and an effort was made to resolve its ambiguities, and then its various formats and approaches based on different theories have been specified. In addition, related concepts such as Jungian and post-Jungian studies of archetypes have been discussed. The archetypal evolution, the archetypal close-reading, and the rhetorical criticism of archetypes are the approaches that can be used to conduct studies on the criticism of archetypes. Moreover, stereotypical characters, mythological characters, archetypal motifs and situations, collective rituals, public symbols and images, cultural or psychological syndromes, and psychological complexes are forms in which undiscovered archetypes can be explored or literary-artistic texts can be criticized based on them. [ABSTRACT FROM AUTHOR]