The aim of this study is to analyse the archetypical patterns and symbols in Susan Cooper’s The Dark is Rising. An archetype is, in literary studies, a concept used to describe an image, symbol or narrative pattern which is very frequently occurring , for example the Hero archetype. Archetype theories today are mainly based on the work of psychiatrist C.G. Jung or literary theorist Northrop Frye. The Dark is Rising is a series of five fantasy books for children, in which an old struggle between two cosmic forces, Light and Dark, is about to reach its final battle. This study shows how The Dark is Rising follows an archetypical narrative pattern in which the aim is to create a whole – the Self, in Jungian theory. The conception of the world in The Dark is Rising is an archetypical one. The world was once whole, but later divided in two opposing forces – Light and Dark. In the final book, when the Dark is defeated and the Light leaves Earth to the humans, the world is whole again. The life of main character Will Stanton also follows this pattern, making him an archetypical Hero. His development can be seen as the process of individuation, which in Jungian theory is the process of creating a whole, unified Self by integrating the conscious and the unconscious. Also the Mandala, which is a very important symbol in the books, is an archetypical symbol for unity and the Self.

Made available in DSpace on 2015-05-15T11:46:20Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 685495 bytes, checksum: 924951307927847259c1bd0253812600 (MD5) Previous issue date: 2014-02-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The main goal of this work is to furnish a proof of the well-known Rentschler s Theorem, which describes the structure of the locally nilpotent derivations on the polynomial ring in two indeterminates (over a field of characteristic zero), up to conjugation by tame automorphisms. As a central application of this result, we prove Jung s Theorem, concerning the generators of the group of automorphisms in two variables. Finally, some examples are discussed, illustrating connections to other important topics. / O principal objetivo deste trabalho é fornecer uma demonstração do bem-conhecido Teorema de Rentschler, que descreve a estrutura das derivações localmente nilpotentes sobre o anel de polinômios em duas variáveis (sobre um corpo de característica zero), a menos de conjugação por automorfismos tame . Como aplicação central deste resultado, provamos o Teorema de Jung, sobre os geradores do grupo de automorfismos em duas variáveis. Finalmente, alguns exemplos são discutidos, ilustrando conexões com outros tópicos importantes.

Estudar a solidão por meio de um ponto de vista psicológico junguiano, o qual entende os fenômenos da psique como plurais, relacionados a aspectos pessoais e coletivos foi o objetivo principal deste trabalho. A partir do conceito junguiano de imagem, ou seja, perspectivas a respeito de qualquer ideia, conceito, sentimento ou percepção que são formados sobre o mundo, buscou-se analisar o que há nas imagens sobre a solidão presentes na contemporaneidade. Estudos nas ciências sociais e o filme Her contribuíram como fontes de imagens para a análise da solidão. O filme apresentou imagens com grande sensibilidade, plasticidade e potencial arquetípico capazes de aprofundar a ampliar o tema. A solidão também foi estudada como elemento importante no processo de desenvolvimento psíquico, como na formação da consciência, na diferenciação gradual da psique do bebê em relação à psique materna e no caminho de individuação, os quais representam movimentos estruturantes que têm seus fundamentos nos processos de separação e diferenciação. Três perspectivas mitológicas foram apresentadas como bases arquetípicas capazes de fornecer luz para a compreensão da solidão: o casamento sagrado de Eros e Psiquê, o mito de Narciso e a concepção de Dioniso e sua relação com o conceito de communitas. Reflexões sobre a interação dessas três perspectivas com a contemporaneidade foram realizadas. A conclusão da pesquisa é de que a solidão representa uma potencialidade de contato com a alma, de interiorização, envolvimento e intimidade, mas um cuidado inadequado pode resultar em um isolamento que promove estagnação psíquica. É um elemento necessário ao desenvolvimento psicológico, o qual precisa de relacionamento com outros elementos psíquicos como o amor, e que necessita ser recebido na contemporaneidade com mais respeito, paciência e delicadeza. A elaboração da solidão permite a consciência da singularidade e é essencial para a alteridade / To study loneliness through a Junguian psychological point of view, which understands the phenomenas of the psyche as plurals and related to personal and collective aspects was the main objective of this work. From the Jungian concept of image, i.e. perspectives about any idea, concept, feeling or perception that are formed concerning to the world, it sought to analyze what images about loneliness are present in contemporary times. Studies in the social sciences and the film Her contributed as sources of images for the analysis of loneliness. The film showed images with great sensitivity, plasticity and potential archetypal capable to further enlarge and deepen the subject. Loneliness was also studied as an important element in the psychic development process, as in the formation of conscience, the gradual differentiation of the baby\'s psyche in relation to maternal psyche and individuation path, which represent structural movements that have their foundations in the processes of separation and differentiation. Three mythological perspectives were presented as archetypal bases capable to shed some light to the understanding of loneliness: the sacred marriage of Eros and Psyche, the myth of Narcissus and the idea of Dionysus and its relationship with the concept of communitas. Reflections on the interaction of these three perspectives with contemporaneity were held. The conclusion of the research is that loneliness is a potentiality that provides contact with the soul, like internalization, involvement and intimacy, but its improper care may result in an isolation that promotes psychic stagnation. It is a necessary element to the psychological development, which needs to relate with other psychic elements like love, and needs to be received in the contemporary world with more respect, patience and delicacy. The preparation for loneliness allows the consciousness of uniqueness and is essential for otherness

Notre travail de thèse consiste à mettre en lumière les différents apports des pensées indiennes qui ont influencé l’œuvre de Carl Gustav Jung (1875-1961). Les sources orientales, en particulier, les philosophies indiennes classiques,eurent un écho considérable dans la pensée de Jung. Le psychiatre suisse porte un regard à la fois critique et admiratif sur la spiritualité indienne, il tient compte des complexités de l'univers philosophique indien. On s'interrogera sur la manière dont Jung interprète les textes indiens sous l'angle de la psychanalyse en montrant en quoi les sotériologies indiennes et le bouddhisme se rapprochent des médecines de l'âme occidentales. / The purpose of our thesis is to bring to light the various contributions of Indianphilosophies that have influenced the works of Carl Gustav Jung (1875-1961).Oriental sources, and Indian classical philosophies in particular, found asignificant echo in Jung's thought. The Swiss psychiatrist takes a look at Indianspirituality that is at once critical and admiring, taking into account thecomplexities of the Indian philosophical world. Our questions will revolvearound Jung's method of interpretation of Indian texts from a psychoanalyticalperspective, showing in the process the closeness of Indian soteriologies and ofBuddhism to the Western healing practices of the soul.

Ce travail étudie les rapports que les mythes (considérés du point de vue de la psychologie analytique) entretiennent avec le cinéma et la vidéo, supports devenus, grâce à leurs caractéristiques techniques, discursives et esthétiques propres, des moyens idéaux à l’expression moderne du mythe, lui apportant en même temps de nouvelles possibilités de construction ainsi que des dynamiques nouvelles. En comparant d’une part, la conception du mythe chez Carl Gustav Jung, Joseph Campbell et autres auteurs, et d’autre part, les techniques et structures cinématographiques, on montre que le mythe continue de se produire de nos jours au sein de notre société tout en se métamorphosant et en se nourrissant des possibilités qu’offre le cinéma. Les outils et techniques cinématographiques, de par leurs caractéristiques, amplifient les traits caractéristiques fondamentaux du mythe, donnant lieu à des dynamiques particulières entre cinéma et mythe. Les médias audiovisuels diffusent un nombre important de productions que l’on appellera ici cinéma-mythe. Par la comparaison parallèle de la structure cinématographique et les techniques audiovisuelles d’une part, et de la structure du monomythe (Campbell) d’autre part, il est montré que les caractéristiques inhérentes au cinéma et à la vidéo rendent ceux-ci des moyens idéaux à l’élaboration du mythe. Le schéma narratif du mythe, selon Jung et Campbell, s’exprime essentiellement au travers du signe, qui fuit la pure appréhension intellectuelle. Ce sont les rapports entre les signes qui déterminent le discours et le message du mythe. / This thesis analyses the relationship between myths (according to analytical psychology), films and video, cinematographic forms who became the ideal medium of modern myth expression due to their technical, aesthetical and discursive characteristics. This relationship allows new dynamics and construction possibilities in cinema and myth.By comparing Carl Gustav Jung’s and Joseph Campbell’s conception of myth and cinematographic techniques and structures, it is shown that myth production goes on nowadays, in our society, nourished and metamorphosed through cinema possibilities. Cinematographic techniques and tools, by their characteristics, magnify myth’s essential elements, allowing particular dynamics between myth and film. Audiovisual productions feature some examples of what we should call cine-myth.By comparing cinematographic structures and techniques, and monomyth’s structure (Campbell), it is shown that inherent characteristics about cinema and video make them ideal mediums for myth creation. According to Jung and Campbell, the narrative schema of myth is essentially expressed through symbol, who is not merely reduced to intellectual understanding. The relationships between symbols create the message and meaning of myth.

The topic of this paper is the disenchantment of the world and a possible ontological status of "mystical beings" such as fairies or power animals. I deal with this topic in three areas, namely in the positivist hegemony, where the existence of such beings is absurd, in the depth psychology of Carl Gustav Jung, where they are identified as archetypal symbols, and in the urban shamanism, where the existence of these beings is presented as a matter of fact. At first, I use the method of Foucault and the analysis of Adorno and Horkheimer to trace the ontological prescription that made the existence of such beings unthinkable for us, and I identify it in the select theories of John Locke and Henri Bergson. Here I find the prescription of homogeneity to be the principal ontological condition which allows only one possible mode of being and all beings that do not fulfill this condition can exist only as psychological entities. I read then Jung's work and urban shamanism as answers that aim to justify the status of these beings on this ontological ground. Jung finds in them an articulation of deep psychological forces in his theory of collective unconscious, and thus guarantees their significance but does not deny their ultimate psychological status. However, shamanism postulates their existence in a...

Survol et description de ce que l'on entend par «psyché androgyne» ou «bisexualité psychique», pour répondre à la question suivante: est-ce qu'au bout du processus d'individuation, (définition du processus d'individuation : processus de formation et de particularisation de l'individu; plus spécialement de l'individu psychologique comme être distinct de l'ensemble, de la psychologie collective) présenté par Jung, après l'intégration du principe féminin chez l'homme que l'on appelle «anima» et inversement pour la femme, c'est-à-dire l'intégration du principe masculin qui se nomme «animus», nous en arrivons à une psyché androgyne? Présentation du processus d'individuation chez Jung et l'apport du néo-jungien, James Hillman.

Made available in DSpace on 2016-04-28T20:39:29Z (GMT). No. of bitstreams: 1 Joao Bezinelli.pdf: 440281 bytes, checksum: b1ceb953ea47f556598be6eb2b2b8581 (MD5) Previous issue date: 2007-06-22 / The aim of this work is an understanding of C. G. Jung s concept of the Imago Dei, throughout its development, since Jung s first ideas expressed in The Zofingia Lectures in 1896, to the publication of the book Psychology of the Unconscious in 1912. The study of Jung s thought during this period of time allows the observation of the development of the concept of the unconscious and of the libido, as well as its constructive dynamics through religious symbols, which points to the epistemological need for a later concept of Self and its representation on the Imago Dei. The following of these ideas that contributed and led to the formation of the Imago Dei, demonstrates that it is, by its very nature, conceptual and necessarily paradoxical from its beginning / Este trabalho tem como objetivo apresentar uma compreensão do conceito de Imago Dei em C. G. Jung através da trajetória de sua formação, desde as suas idéias iniciais recolhidas nas palestras proferidas na Sociedade Estudantil de Zofíngia , em 1896, até a publicação do seu livro Transformações e Símbolos da Libido , em 1912. O estudo do pensamento de Jung deste período permite observar o desenvolvimento dos conceitos de inconsciente e libido bem como a dinâmica construtiva da libido através dos símbolos religiosos que apontam a necessidade epistemológica do ulterior conceito de Self e sua representação na Imago Dei. O acompanhamento dessas idéias que contribuíram e confluíram para a formação da Imago Dei demonstra também que esta é conceitual e necessariamente paradoxal desde sua origem

Cette thèse cerne l'expérience du Soi au cours du processus d'individuation en faisant la distinction entre le vécu de l'auteur et son savoir théorique. Nous évaluons que le témoignage personnel de C.G. Jung révèle davantage de profondeur concernant la question de Dieu que le savoir théorique dont ce dernier fait état. Ainsi, nous concluons que la question du Soi ne peut être comprise qu'en faisant place à l'esprit mystique de l'auteur tout autant qu'au caractère scientifique de ce dernier.

Text in English / Summary: This work aims at establishing Jung's importance as a Nietzsche commentator. Although Jung's work is generally unacknowledged by the mainstream of Nietzsche scholarship, a number of philosophers have joined him in recognizing the relevance of Iranian religious lore to Nietzsche; the visionary nature of Nietzsche's experiences of Zarathustra; and the link between these experiences and his criticism of ethics. Jung sees Nietzsche as something of a kindred spirit, "and refers to that philosopher again and again throughout his writings. In his seminar on Nietzsche's Also sprach Zarathustra, Jung analyzes that work much as he would a patient's dream. While this approach allows Jung to project his own views onto Nietzsche, it also succeeds in restoring essential aspects of Nietzsche's thought which other, less foolhardy commentators fail to capture. Nietzsche and Jung both speak of going "beyond good and evil" (jenseits von Gut und Bose) as an integral part of their respective conceptions of human fulfillment. The notion that we ought to try to transcend the distinction between good and evil, rather than obstinately cling to the good, potentially constitutes an immense, fundamental challenge to our ordinary beliefs about ethics. At the same time, Jung's elaboration of this into a more general form of nonduality suggests a solution to that most basic problem of ethics--which Nietzsche raised most forcefully--namely that of how ethical standards might be justified without falling prey to such basic obstacles as the "is/ought" problem. / Philosophy, Practical & Systematic Theology / D.Litt. et Phil. (Philosophy)