With the present paper we seek to use Carl Jung´s theoretical approach to the “Projection of the Shadow” as a framework to reveal posible unconscious motivations in our critiques to the Government´s paternalistic attitudes and regulations. Our proposal is that certain aspects of ourselves as individuals and society, which we do not like and do not accept (our Shadow), are seen exclusively as attributable to the Government. We argue that this unconscious dynamic limits our understanding of ourselves and prevents us to comprehend the essence of paternalism, both in our relation with the Government and in our daily life. We do not intend to discuss the logical or empirical validity of the arguments against this form of Government but to point out that those arguments might be influence by unconscious motivations. / El presente artículo busca utilizar el marco teórico de Carl G. Jung, referido a la proyección de la sombra, para dar cuenta de posibles motivaciones inconscientes presentes en nuestras críticas al estado paternalista. La propuesta central es que ciertos aspectos y características propios, los cuales no nos gustan y, por ende, no comprendemos ni aceptamos como nuestros (aspectos sombríos), son vistos de modo exclusivo en el Estado. Lo criticamos, entonces, por aquello que no aceptamos en nosotros mismos, reflejando en él nuestra propia sombra. Consideramos que esta dinámica es problemática, en tanto limita nuestra comprensión de nosotros mismos, de nuestro vínculo con el Estado y de la esencia del paternalismo. Como advertimos en el texto, este artículo no busca reflexionar sobre la validez de las críticas desde un punto de vista argumentativo o empírico, sino que pretende, tan solo, postular la existencia de motivaciones inconscientes en ellas.

[pt] Jung e a fenomenologia hermenêutica busca estabelecer uma articulação transdisciplinar entre a Psicologia Analítica de Carl Gustav Jung e a Fenomenologia Hermenêutica de Martin Heidegger, Hans-Georg Gadamer e Paul Ricoeur. / [en] Jung and Hermeneutic Phenomenology tries to establish a transdisciplinary articulation between Analytical Psychology of Carl Gustav Jung and Hermeneutic Phenomenology of Martin Heidegger, Hans-Georg Gadamer and Paul Ricoeur.

Ce mémoire tente de dégager la conception de Dieu présente dans l'œuvre de C. G. Jung. La question religieuse ou l'interrogation sur Dieu est l'élément central chez notre auteur, élément autour duquel gravitent tous les concepts que Jung a thématisés. Notre tâche est de suivre le cheminement que Jung a entrepris pour en arriver à ses conclusions sur Dieu. Dans un premier chapitre, nous avançons et définissons certains concepts clés de l'œuvre de notre auteur afin de donner un cadre théorique aux trois chapitres suivants. Ceux-ci discutent, d'une part, de la place et du rôle qu'a joués l'interrogation religieuse dans la vie de Jung et, d'autre part, des conclusions qu'il tirera de son expérience personnelle et de sa pratique scientifique. Ce deuxième point renvoie au dernier chapitre qui, de plus, met en parallèle la vision jungienne de Dieu avec celle des maîtres soufis de la mystique musulmane.

L'objectif général de cette thèse est de conceptualiser la notion de destin dans l'œuvre du psychiatre suisse C. G. Jung (1875-1961). Puisque la force du destin se révélé à travers la tension entre la volonté consciente, véritable moteur de la liberté Individuelle, et les déterminismes divers qui restreignent cette liberté, notre travail comporte deux volets. Le premier consiste en une analyse qui vise à établir la structure des déterminismes définis par la psychanalyse Jungienne. Ce volet de notre travail couvre les cinq premiers chapitres de cette thèse. Le deuxième volet s'attache ensuite à définir une conception Jungienne de la liberté qui prend en compte la structure des déterminismes établie dans les cinq premiers chapitres. Ce deuxième volet, qui est l'objet du sixième et dernier chapitre, sert aussi à marquer la place de la pensée Jungienne dans l’univers philosophique du vingtième siècle, ce qui est le deuxième grand objectif de notre thèse.

Habilitationsschrift--Basel, 1977. / Includes bibliographical references (p. 346-361).

In this thesis I will be offering an analysis of C.G. Jung’s influence on the theoretical framework of the American comparative mythologist Joseph Campbell. My first main argument will be that Campbell underwent what I am calling a ‘Jungian turn’ around 1968: before this date he was vague and sometimes even dismissive about Jung, while after that date he became suddenly highly positive about Jung’s ideas (particularly about his concept of the archetype). My second main argument will be that this shift in attitude towards Jung occurred because Campbell’s interpretation of Jung changed. Before 1968 Campbell thought of Jung’s concept of the archetype as a ‘closed system’: a completely innate psychological structure that isn’t open to ‘imprinting’ by the environment in any way whatsoever. From 1968 onwards, however, he came to think of the archetype as the equivalent of a so-called ‘open innate-releasing mechanism’, which is the ethologist Konrad Lorenz’s term for a psychological structure that, although it has an innate component as well, is nevertheless open to ‘imprinting’ by the environment. As Campbell’s ideas prior to 1968 had been based on this concept, he realised that his own theoretical framework was compatible with Jung’s to a large extent. My final argument will be that the theoretical position which Campbell arrived at in the final phase of his career (which revolves around the concept of the open innate-releasing mechanism, but which has several other specific characteristics) is the same as the interpretation of Jung put forward by the scholar Anthony Stevens. As Stevens’ work is indisputably Jungian in nature, we might therefore draw the conclusion that it is possible to think of Campbell’s work as ‘Jungian’ in nature as well. However, as there are also some important differences between Campbell and Jung, I am arguing instead that we think of Campbell’s work in the final phase of his career as ‘post-Jungian’: this is the scholar Andrew Samuel’s term for a thinker who may not agree with Jung about every single issue, but whose work is still firmly rooted in his core ideas.

The aim of this study is to analyse the patterns of ancient myths that can be found in the novel Le Petit Prince by Antoine Saint-Exupery. In order to understand the culture and human behavior we will draw parallels to ancient myths and through the discovered myths in the novel, we will use the help of Carl Gustav Jung’s theory about the human psyche. The main questions are the following :  What are the patterns of ancient myths in the novel Le Petit Prince ? Do these myths carry any messages that we, as readers, can learn from ? In the introduction, a theorical backround is given which defines the concept of myth and explains briefly Jung’s theory. Our analysis shows that although myths differ from one another they all have the same roots. By this means, all characters in myths are archetypes that, according to Jung, are the same through history and in every culture. By studying the archetypes in this novel, like the divine child, Anima/Animus, the Sages etc., we are able to understand the plot more clearly. We are also aware of patterns that seem to repeat themselves through the generations. Our conclusion is that humans adapt easily to their surroundings and eventually lose their self-awareness. Therefore Saint-Exupery sends readers the message that we have to wake ourselves up to truly live our lives. Also we discovered that numerous archetypes that are present in all of myths, give us clues to self-realization, thus myths are necessary for people of all ages.

Abstract Huvudsyftet med denna studie, om samtida mentalt mediumskap, var att presentera fyra svenska yrkesverksamma mediers upplevelser och förståelse av den egna medialiteten. Ett underordnat syfte var också att undersöka ifall Jungs teori om individuationsprocessen kan relateras till mediumskap.     Kvalitativa semistrukturerade intervjuer genomfördes och det empiriska materialet analyserades i två steg: först induktivt genom interpretativ fenomenologisk analys (IPA), som resulterade i de fyra temana inre konflikt, terapeutiskt arbete, religion & livsplan samt medial kommunikation. Slutligen gjordes en deduktiv analys utifrån den tredje forskningsfrågan kring individuationsprocessen, som resulterade i paralleller mellan det av medierna beskrivna terapeutiska arbetet och individuationsprocessens kärna enligt Jungs teori.     Den mediala kommunikationen beskrevs framför allt utifrån fysiska förnimmelser, sinnesintryck och perceptioner samt klarvetande. I diskussion mot tidigare forskning framträdde i respondenternas utsagor några särskilt distinkta aspekter: reinkarnationsidéen med en individuell livsplan för alla människor samt även föreställningen om en eventuell kollektiv utveckling av mänskligheten, vilken bär drag av Jungs teori om individuationsprocessen.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / Carl Gustav Jung has devoted considerable attention to the study of man's image or concept of God. This dissertation investigates Jung's theories and findings relevant to man's concept of God, sets forth a systematic presentation of these theories and findings, compares Jung's concept of God with a Christian concept of God as stated by Emil Brunner, and evaluates critically Jung's concept of God. An examination of Jung's works revealed that the concept of God in analytical psychology is based on Jung's theory of the collective unconscious and its archetypes. When Jung applies his theory of the collective unconscious to his observations of various religious phenomena, he concludes that there is a certain spiritual content of the human psyche which he calls the God archetype. In other words, he regards God as an archetype of the collective unconscious which expresses itself regularly in archetypal images or symbols. When the statements about the concept of God in Jung's psychology are drawn together and set forth in a systematic presentation, we observe four important factors: First, Jung is certain that what man experiences as revelation is the manifestation of the God archetype from deep within the collective unconscious. Second, Jung asserts that since God is an archetype we are forced to think of God as relative. Thus, God is as dependent upon man as man is upon God. Third, the essential aspect of the concept of God is "wholeness" or "completeness." Therefore, He is both good and evil, darkness as well as light. Fourth, Jung contends that the Godhead is composed of a quaternity rather than a trinity. [TRUNCATED] / 2031-01-01

This thesis is a Jungian study of John Jasper, the central character in Charles Dickens's The Mystery of Edwin Drood. Jasper fails to achieve psychological wholeness because he suffers from what Carl G. Jung calls dissociation of consciousness, a malady that prevents Jasper from entering the process of individuation--a process of self-discovery. Jasper's boredom, self-alienation, hypocrisy, and secret double life impede his search for self. Faced with projections of his anima and shadow self, Jasper has many opportunities for psychological and spiritual growth. But rather than integrate the aspects of his personality that each of the anima and shadow figures represents, he rejects their messages or attempts to mesmerize them into submission to his will. Throughout the novel, the journey motif constantly surfaces, emphasizing that Jasper is on a quest in search of his self. But it is a failed quest that leads to psychological disintegration.