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.

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Orientador: Amneris Angela Maroni / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-03T16:41:28Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_M.pdf: 11065602 bytes, checksum: bd6b1497189b368cfd3e0e1c634091da (MD5) Previous issue date: 2003 / Resumo: o envolvimentode Jung com o Nazismo na década de 30 é um tema que não encontra respostas definitivas. Numa tentativa de interpretação desta relação, no que diz respeito aos aspectos teóricos da psicologia junguiana, procuraremos analisar uma possível conexão teórica entre a psicologia analítica e a ideologia nazista. Para tal fim, analisaremos o que acreditamos ser uma dupla filiação filosófica dos aspectos da psicologia junguiana que se referem à relação entre indivíduo e sociedade: filiam-se por um lado aos filósofos românticos alemães, e por outro lado a Nietzsche. Cremos que uma análise desta relação nos fornecerá elementos suficientes para compararmos teoricamente Jung e a ideologia nazista. A relação orgânica entre indivíduo e comunidade presente na teoria psicológica de Jung (expressa em idéias como "participação mística", libido familiar e relação mente-corpo-terra) constitui-se em um traço romântico de seu pensamento; mas acreditamos que esta tendência, que poderia vinculá-lo, de certa forma, ao Nazismo, é contrabalançada por uma tendência ainda mais forte de diferenciação do indivíduo em relação ao todo social (seja família, nação, Estado, povo, etc.), a qual manifesta-se por meio de um processo de autodesenvolvimento e auto-educação denominado processo de individuação (e aqui Jung recebe influências de Nietzsche) / Abstract: Jung's involvement with the Nazism in the Thirties is a theme that doesn't find conclusive answers. In an attempt to interpret this relation, concerning the theoretical aspects of the jungian psychology, we will try to analyze a possible theoretical connection between the analytical psychology and the Nazi ideology. For such an end, we are going to analyze what was believed to be a double philosophical filiations of the jungian psychology aspects which make reference to the relationship between individual and society: both join the German romantic philosophers at one hand, and to Nietzsche on the other. We believe an analysis of this relationship wiIl supply us with enough elements to compare theoreticaIly the jungian psychology and the Nazi ideology. The organic relationship between individual and community presents in Jung's psychological theory (expressed in ideas as "mystic participation", family libido and relationship mind-body-earth) is a romantic line of his thought; but we believe that this tendency, that could link him, in a certain way, to the Nazism, is counterbalanced by a tendency still stronger of the individual's differentiation in relation to the social whole (family, nation, State, people, etc.), which is shown as a self development and self educational process called individuation process (and at this point Jung is influenced by Nietzsche) / Mestrado / Mestre em Ciência Política

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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.

El presente trabajo explora el desarrollo del concepto freudiano “proyección” en el marco de la mutua colaboración entre Sigmund Freud y Carl Jung. La investigación se inscribe en la línea conceptual histórica y de determinantes inconscientes en el desarrollo de conceptos. En ella, se pretende dar cuenta de diferencias teóricas y metodológicas entre Freud y Jung desde sus inicios que puedan ayudar a dar sentido a la colaboración mutua en el desarrollo del concepto proyección. Para este fin, se revisó críticamente la correspondencia entre ambos, así como las obras de cada uno en las que se pueda evidenciar el trabajo con el concepto / The following work explores the development of the freudian concept “projection” in the framework of the mutual collaboration between Sigmund Freud and Carl Jung. This research is framed in the line of historical-conceptual research and unconscious determinants in the concept’s development. We intend to explain, the theoretical and methodological differences between Freud and Jung from the beginning that make sense on the mutual collaboration in the development of that concept. With this purpose, we reviewed critically the correspondence between both authors, as well as each one’s works referred to the concept / Tesis

This thesis looks at the Jungian concept of the archetypes and the connection between the process of individuation and social ecology. An unnatural split between thinking and feeling is seen to be entrenched in society and to be a cause for conflict. It is argued that this split has its origins in the individual 's unresolved inner conflict of ego and shadow. The idea of the archetype is examined in the context of Jung's observations about psychic features which he made throughout his lifetime. While it is true the psychic archetypes have an immense significance for a society in general, it is also true that archetypes are absolutely central in the life of the individual. The central part played by mythology and fairy tale in Jungian psychology is explored using a North American Indian myth as a vehicle for an exposition for some major concepts. Inheritance of archetypes is perhaps the central feature of controversy surrounding the Jungian concept of psychic archetypes and a possible mechanism of inheritance based on the idea of the 'meme' and its relationship to the gene, is examined. The ancient story of Aladdin and the Lamp, is found to contain inherent psychic features or artefacts, which elucidate the concept of the ego/shadow polarity, and so can be seen to constitute an example of an 'archaeology' of archetypes. The apparent dual nature of the archetype is further explored by comparing and contrasting the archetypes of the 'wise old man' and the 'wicked magician', and this dual nature exploration is seen to be in essence an examination of the ego/shadow equilibrium, which exerts its influence on all manifestations at the moment of expression. This unexpected influence on the archetype, despite the archetype's collective nature, explains the positive and negative faces of the archetypes and seems to resolve some questions about their moral, amoral and/or polar nature. The resolution of psychic conflict in the context of Jungian individuation and how the individuation process may influence the expression of collective features, is also found to have the ego/shadow equilibrium as the central psychic structure. / Master of Science (Hons) (Social Ecology)

This study is textual in its resource rather than empirical, and is applied to the experiential nature of the dream-ego. It is conceptual in its application, and its domain of inquiry is focussed on redescribing and reinterpreting the Jungian literature in order to further inform the understanding of the role of the dream-ego in analytical psychological practice. The major underlying assumption which forms the primary foundation for this study is that ‘mind is the subjective experience of brain’ and this statement serves the purpose of positioning the study as being anchored in biological science but not biological in scope. The statement also implies there is no conflict in the conclusions of neurobiological studies and phenomenological studies and positions these realms as correlates of each other. The subjective experience of brain is the realm in which our lives are lived and in which all our perceptions, ideas and feelings are experienced and so the phenomenological approach of the study is a consequence of that fact. The focus is on the dream-ego itself, using a selection of Jung’s own recorded dreams as vehicles to support, describe and reinterpret concepts from the literature in order to elucidate the dream-ego’s function in psychological health. If the dreaming state were exclusively an innocuous epiphenomenon of neurological processes with no experiential function, then it would be expected that the images generated would be quarantined from consciousness entirely, for reasons of psychic stability and hence then cease to be images, but the commonality and regularity of the dream-ego experience indicates an evolved psychic phenomenon with a definite relationship to the waking-ego. The remarkable images and associations experienced in dreams are expressions of the psyche’s uncompromising experiential authenticity and although these dream experiences may be profoundly complex, the dream-ego is seen to have an underlying naivety whose nature is captured by the title of Charles Rycroft’s (1981) book “The Innocence of Dreams”. When the dream-ego is contrasted to the waking-ego it becomes clear that the major difference is in this ‘innocence’ which is a consequence of the attenuation of rationality and volition for the dream-ego. This weaker rationality and volition prevents the dream-ego from talking or walking its way out of confrontation with unconscious content which manifests before it. The dream-ego experience is based on feelings and emotions which were the original reasons and criteria driving the censorship of the ‘feeling toned complexes’, as Jung describes them. The experience of unconscious material by the vulnerable dream-ego and the subsequent transfer to the waking-ego provides the option for the waking-ego to ‘reconsider’ or to make decisions based on the authentic feelings of the psyche. The fact that mammals exhibit REM sleep, and the strong case for mammals dreaming during that period, complicates the understanding of human dream function. In non dreaming sleep the ego is annihilated but is underwritten by the neural networks which constitute the ego when ‘active����. Since neural networks are known to atrophy with disuse, the sequestered ego is at risk of loss of fidelity on manifestation, and therefore may mismatch the environmental context. The study presents the dreaming state as the periodic partial activation of the ����neural ego���� to prevent atrophy and to maintain ego retrieval fidelity. This concept has applicability also to the animal case, since they must maintain their behavioural fluency and environmental congruence. Once the evolved dreaming state is established in mammals it may be subject to further evolutionary possibilities and subtleties in the human case. A consequence of this study is the presentation of the dream-ego as the partial arousal of the waking-ego, rather than the normal wording of the dream-ego as the half asleep waking-ego, since the dream-ego is seen as the psyche rehearsing its ego. The defining phenomenology of the dream-ego is found in its vulnerability to the feelings and emotions of the psyche, but paradoxically this vulnerability is its strength in its role as the feeling nexus between the unconscious and conscious mind. The waking-ego which may misconstrue its role in the psyche’s scheme of things and become aloof in its mentations believing all problems are intellectual, has the innocence of the dream-ego experience as its lifeline to the psyche’s authenticity. It is the intent of this study to contribute to the understanding of the role of the dream-ego experience in therapeutic practice, and placing the dream-ego as the protagonist of the study, to be attentive to the power of its innocence. / Doctor of Philosophy (PhD)