Made available in DSpace on 2015-05-14T12:39:31Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2221102 bytes, checksum: a4b0813bbf56e6e180f15142dc365e24 (MD5) Previous issue date: 2011-02-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Popular narratives are rich in elements of the natural world in which underlie unconscious contents. This survey brought a reflection over the images of the collective unconscious in the relations of intersubjectivity found in folktales from the Brazilian Northeast. This concern came from the fact that the human being is not only seen as a biological structure, but also as social and psychic structure. Under this view, we sought for more satisfactory positions on the significance of folktales. We started from the assumption that underlying the discourse of the folktale, there are images of the collective unconscious, capable of describing the relations of intersubjectivity, meaning that intersubjectivity as a form of constitution of subjectivity emerges under the subject's performance in relation to otherness and the archetypes of the collective unconscious manifested symbolically through myths, magic and fantasy. The research was conducted from the general objective that was proposed to examine, under the interface between Semiotics and Psychoanalysis that is present in images of the collective unconscious intersubjective relations of enunciation and utterance that characterize the northeastern folktale, in order to perceive aspects identify the subjects, the relations among them and between subjects and between subject and object of their value. The theoretical basis focused Greimasian semiotics explaining the semiotic function, from a generative trajectory composed of three levels: narrativization, speechlization and deep semantics. The analysis was complemented by this tensive semiotics of Fontanille which accounts for inflections of axiological values from an intense and extensive grading. It was discussed too, the theories of the unconscious, from Freud and Jung who, in addition to a personal unconscious, proposes a collective. Then we tried to see how "self" is constructed, following the understanding that subjectivity is constituted as otherness. To situate the corpus, we discussed about the literature of the folktale, especially considering the origin, structure and identification according to Nascimento s Catalogue of Brazilian Folktale. This research consisted of two hundred and eighty thousand of which were selected among those nine versions from the Northeast Brazil. The stories were coded by the initial graphemes of words in the title: As mil e uma noites (MN), O macaco e o rabo (MR), A Moura Torta (MT); Seu Nino (SN) As perguntas de Dom Lobo (PDL); Boi Leição (BL) and A Aranha Caranguejeira e o Quibungo (ACQ), O macaco e a cabaça (MC), A menina dos brincos de ouro (MBO). Before the analysis, it was built a synopsis and segmentation. In narrative structure, one identified the semiotic subject, searching for their value objects, sometimes aided by an adjuvant, sometimes hampered by an opponent. In the discourse structure, we analyzed their interpersonal relations of space and time, enunciation and statement, in which the symbolic richness of the stories revealed the presence of the major archetypes of the collective unconscious: the animus, the anima, the shadow, the persona and Self, who spoke on different images and contributed to the perception of the various issues. In the fundamental structure, it was elucidated the opposition of good versus evil as the matrix pole for the emergence of other oppositions. / As narrativas populares são ricas em elementos do mundo natural nos quais subjazem conteúdos inconscientes. A pesquisa intentou uma reflexão em torno das imagens do inconsciente coletivo nas relações de intersubjetividade presentes nos contos populares nordestinos. Tal inquietude partiu da compreensão de que o ser humano não se constitui apenas como estrutura biológica, mas também como estrutura psíquica e social. Sob essa ótica, buscaram-se posições mais satisfatórias sobre a significação dos contos populares. Partiu-se da hipótese de que, subjacentes ao discurso do conto popular, encontram-se imagens do inconsciente coletivo, capazes de caracterizar as relações de intersubjetividade, entendendo que a intersubjetividade, como forma de constituição da subjetividade, emerge sob a performance dos sujeitos em relação à alteridade e que os arquétipos do inconsciente coletivo se manifestam, simbolicamente, através de mitos, magias e fantasias. A pesquisa foi direcionada a partir do objetivo geral que propôs analisar, sob a interface Semiótica e Psicanálise, imagens do inconsciente coletivo presentes nas relações intersubjetivas de enunciação e de enunciado que caracterizam o conto popular nordestino, a fim de perceber aspectos que identificam os sujeitos, as relações entre eles e entre o sujeito e seu objeto de valor. A fundamentação teórica privilegiou a semiótica greimasiana que explica a função semiótica, partindo de um percurso gerativo composto de três níveis: narrativização, discursivização e semântica profunda. A análise desta foi complementada pela semiótica tensiva de Fontanille que responde pelas inflexões dos valores axiológicos a partir de uma gradação intensa e extensa. Discutiram-se, ainda, as teorias do inconsciente, a partir de Freud e de Jung que, além de um inconsciente pessoal, propõe um coletivo. Em seguida abordou-se como o eu se constrói, seguindo o entendimento de que a subjetividade é constituída a partir da alteridade. Para situar o corpus, discorreu-se sobre a literatura do conto popular, considerando principalmente a origem, a estrutura e a identificação conforme o Catálogo do Conto Popular Brasileiro de Nascimento. O universo da pesquisa constou de duzentos e oitenta contos dos quais foram selecionadas nove versões entre aquelas levantadas no Nordeste brasileiro. Os contos foram codificados pelos grafemas iniciais dos vocábulos do título: As mil e uma noites (MN); O Macaco e o Rabo (MR); A Moura Torta (MT); Seu Nino (SN); As perguntas de Dom Lobo (PDL); O Boi Leição (BL); A aranha Caranguejeira e o Quibungo (ACQ); O macaco e a cabaça (MC); A menina dos brincos de ouro (MBO). Antes da análise, foram construídas uma sinopse e a segmentação. Na estrutura narrativa, identificaram-se os sujeitos semióticos, realizando um percurso em busca do seu objeto de valor, ora ajudado por um adjuvante, ora prejudicado por um oponente. Na estrutura discursiva, foram analisadas as relações intersubjetivas de espaço e de tempo, de enunciação e de enunciado, em que a riqueza simbólica dos contos revelou a presença dos principais arquétipos do inconsciente coletivo: o animus, a anima, a sombra, a persona e o Self, que se manifestaram sob diferentes imagens e contribuíram para a percepção dos vários temas. Na estrutura fundamental, elucidou-se a oposição bem versus mal como polo matriz para a emergência de outras oposições.

Made available in DSpace on 2014-12-17T14:19:54Z (GMT). No. of bitstreams: 1 GladsonPMF_DISSERT.pdf: 954502 bytes, checksum: 2a0d4332bede226dee622d5fa87cf76e (MD5) Previous issue date: 2010-04-12 / This dissertation is a proposal for dialogue between Brazilian Social Thought, History of Portuguese America and the Analytical Psychology of C.G. Jung, highlighting the following archetypes: Anima, Animus, Shadow and Persona. Directing the study to the image of Indian women in this Brazilian interpretation of Casa-Grande & senzala by Gilberto Freyre, have largely centered on denial of the feminine image as a creative and positive in the minds of Brazilian culture, where a more specific analysis. We assume that your work has inspired several bridges over imaginary things in Brazil, including aspects relating to miscegenation, the study of foreign travelers, Jesuits and settlers / invaders of the sixteenth and seventeenth centuries the Portuguese disembarked in America and in this sense, the influence of his work as wasteful image through time and space of the Portuguese slave order. Above all, we intend to do a reading of Native women thought in his book / Esta disserta??o ? uma proposta de di?logo entre Pensamento Social Brasileiro, Hist?ria da Am?rica Portuguesa e a Psicologia Anal?tica de C.G. Jung, destacando os seguintes arqu?tipos: ?nima, Animus, Sombra e Persona. Direcionando o estudo para a imagem da mulher ?ndia, presente na interpreta??o brasileira de Casa-grande & senzala de Gilberto Freyre, temos como eixo principal a nega??o desta imagem enquanto princ?pio feminino criativo e positivo no imagin?rio cultural brasileiro, no caso de uma an?lise mais espec?fica. Partimos do pressuposto de que sua obra inspirou diversas pontes imagin?rias sobre o Brasil, inclusive nos aspectos referentes ? mesti?agem, no estudo sobre estrangeiros viajantes, jesu?tas e colonos/invasores dos s?culos XVI e XVII ao aportarem na Am?rica Portuguesa. Neste sentido, pretendemos enfatizar a influ?ncia de sua obra enquanto imagem perdul?ria atrav?s do tempo e do espa?o na ordem escravista portuguesa. Sobretudo, pretende-se fazer uma leitura do feminino ind?gena pensada em seu livro

Esta dissertação estuda, a partir do referencial da psicologia analítica de Jung, um grupo vivencial que utiliza a dramatização espontânea como recurso expressivo. Procura investigar se este instrumento é um facilitador para a exploração da sombra em grupos. Parte da hipótese que, ao dramatizarmos espontaneamente, a sombra tem a possibilidade de adquirir expressão, aproximarse e ser reconhecida pela consciência. Este diálogo entre a esfera consciente e inconsciente estimulado pelo drama improvisado e compartilhado pelo grupo pode permitir a emergência, o desenvolvimento e a estruturação de uma consciência que funcione em alteridade, pois há uma abertura para o reconhecimento daquilo que é diverso em si e no outro, com uma atitude de inclusão deste aspecto. Como método de investigação, há a pesquisa de um ato psicosociodramático no Centro Cultural São Paulo que utiliza a ação dramática espontânea para o desenvolvimento de grupos. É feito o relato de uma vivência e entrevistas com quatro participantes e a diretora dessa atividade procurando identificar, na vivência e nas respostas dos entrevistados, os momentos nos quais a sombra se expressou e quais foram as atitudes então tomadas pela consciência diante desta situação. A fundamentação se dá principalmente através dos conceitos de sombra, persona, complexo, self (grupal) e abordagem simbólica. Apoiada neles os atos de psico-sociodrama são apresentados como rituais criativos importantes para o desenvolvimento da personalidade, ao possibilitarem uma abertura da existência para a realização do self e permitirem que diferentes singularidades coexistam e não se excluam mutuamente, o que faz com que se tornem caminhos possíveis para a estruturação e exploração de uma consciência de alteridade. / This dissertation studies, from the reference of the Analytical Psychology of Jung, an experiential group that uses spontaneous dramatization as an expressive resource. It tries to investigate if this instrument is a facilitator for the exploration of the shadow in groups. It is based on the hypothesis that when we dramatize spontaneously the shadow has the possibility to acquire expression, come closer and be recognized by the consciousness. This dialogue between the consciousness and unconscious sphere, stimulated by the improvised drama and shared by the group, could allow the emergence, development and structuring of a consciousness that works in alterity, because there is an availability to acknowledge what is different in oneself and in the other, with an attitude of inclusion. As a method of investigation, there is the research of a psycho-sociodramatic act at Centro Cultural São Paulo that uses the spontaneous dramatic action for the development of groups. There is the report of an experience and interviews with four participants and the director of this activity, trying to identify in the experience and in the respondents answers, the moments in which the shadow is expressed and what were the attitudes adopted by the consciousness during this situation. The theoretic basis is mainly upon the concepts of shadow, persona, complex, (group) self and symbolic approach. Supported by these concepts, the acts of psycho-sociodrama are presented as creative rituals important for the development of personality, because they make possible an availability of the existence for the realization of the self and they allow that different singularities coexist and are not mutually excluded, which means that they become alternative ways to structure and explore an alterity consciousness.

Philosophiae Doctor - PhD / There has recently been a lot of interest in the role of traditional healers in various cultures. This study explores the merit of an integrative approach between western based psychological practices in South Africa and what is known as traditional African healing. In order to do so, this study aims to present the epistemological views of Jungian analytical theory and African healing practices. The purpose is to ascertain whether or not there are sufficient commonalities to allow for relatedness between these two worlds. Jungian analytical thought and practice is reviewed with particular reference to the collective unconscious, archetypes, complexes and dream interpretation as a pathway to individuation. The traditional healer's pervasive role within the context of the African cosmology is explored with particular reference to the understanding of the role of the ancestors, the causes of illnesses and the use of dreams, symbols and rituals in the healing process. The importance of the sacred in both healing modalities is presented. The study employs a qualitative research design with the phenomenological approach as an example of one of the traditions of this design. Interviews with five traditional healers comprise the data for the study. The data is analyzed according to the procedure recommended by Moustakas (1994). The interviews focused specifically on eliciting information regarding the calling and the training process of the traditional healer. It is proposed that the two approaches to healing investigated in this study present possible mechanisms to bridge the divide between the westernized approaches to healing and that of the non-technical practitioner. It is further proposed that this will have implications for the broadening of the training and implementation of psychology in South Africa today.

Since 2008 with the Russo-Georgian war we observe the gradual deterioration of relations between Russia and the European Union which achieves its apogee during the Ukrainian crisis and the annexation of Crimea. The cultural approach is to be applied for understanding and exploration of the conflict: its reasons and mechanism. The work is aimed to define conflicting beliefs and values, considering them on a cultural basis. The current escalation of relationships is reviewed as a cultural conflict, the author claims different mentality as one of the influential factors and possible dimensions of conflict analysis. This work also points out internal cultural mechanisms and features provoking aggressive external policy and considers cultural identity as a container of ideas which justify and originate opposition and conflict with other cultures. This work is an attempt to introduce a concept of an individual's mentality, to link personal and group mentality and find out how cultural meaning content influences on formation of a personal mindset - a system of personal beliefs and values. Research part consists of preliminary comparative questionnaire-based survey with 30 respondents, secondary analysis of World Value Survey, and 10 depth interviews based on 3 survey questions, analyzed by means of mental...

OPSOMMING Heteroseksuele interaksie word deur adverteerders in televisieadvertensies aangewend en die doel van die studie was om te bepaal hoe kykers dit ervaar. Data is ingesamel deur `n aantal advertensies aan skoolkinders te vertoon waarna onderhoude gevoer is om vas te stel hoe die kinders die advertensies ervaar het. Daar is van konsepte vanuit die analitiese sielkunde gebruik gemaak om kodes te identifiseer. Die navorser het deur die tegniek van inhoudsontleding die voorkoms van manifestasies van die kontraseksuele komplekse in die onderhoude bestudeer. Daar is bevind dat die erotiese aspekte van die konraseksuele komplekse by voorkeur in die bestudeerde advertensies aangewend is en dat deelnemers daarop gelet het. SUMMARY The purpose of this study was to investigate a style of advertising from the perspective of the Analytical Psychology. The style involves the depiction of a young man and woman in a state of interaction with one another. In an attempt to understand how the viewer experiences this, concepts from the Analytical Psychology of C.G. Jung were used. Jung claimed that the psyche contains constructs which he termed archetypes. Archetypes are ideas and predispositions, organisms are born possessing these. If the theory is correct, it can be assumed that these constructs will influence human behaviour. The archetypes responsible for initiating heterosexual interest are called the anima and the animus. The prevalence of different aspects of these in four television commercials as experienced by participants during interviews was studied by means of content analysis. Sexual manifestations were found to be the most prominently used aspects of the anima and the animus to market the advertised products. / PSYCHOLOGY / MA(SS) (PSYCHOLOGY)

This work deals with characteristics of Greek mythology and tries to define a myth and to describe the differences between myths and fairy tales. It focuses on an origin and a history of myths, on gods and on heroes. My work also examines a concept of collective unconscious and archetypes, that appears in antique mythology (especially the archetype of a hero). Based on these findings, this work forms characteristic features of heroes, that are applied on the Greek heroes Odysseus and Achilles. Their life stories prove they deserve to be considered as archetypes of heroes. A survey, that deals with a concept of heroism according to contemporary young people, is also part of the work. It reflects not just the teenagers' image of a hero, but it examines their knowledge of Greek mythology, too.

Made available in DSpace on 2016-07-27T13:48:58Z (GMT). No. of bitstreams: 1 LINDOMAR LOPES DA ROCHA.pdf: 442670 bytes, checksum: 33ce789e4aaebea64623268cf51cd1a6 (MD5) Previous issue date: 2006-08-31 / The following dissertation has the objective of presenting the archetypal images of the suffering of the just revealed by the myth of Jo. The material studied was extracted of the book of Jo inserted in the Holy Bible. The author intends to analyze, with this essay, the suffering of a just, knowing the symptoms came from trauma; identifying the levels of mourning; recognizing the perceptions of this character about himself, his suffering, people around him and his divinity; as well as analyzing the suffering in three dimensions: physical, psychical and spiritual. Through the reading of the myth, the author intends to identify the archetypal images expressed both in speech and in Jo s actions. Using these analyses as a starting point it is also possible to notice the model of suffering of a just, his or her difficulties, pain, as well as the process of overcoming the mourning and the reintegration of his physical and spiritual health. / Esta dissertação objetiva apresentar as imagens arquetípicas do sofrimento do justo desveladas pelo mito de Jó. O material analisado foi extraído do livro de Jó contido na Bíblia Sagrada. Com este trabalho o autor pretende analisar o sofrimento de um justo, conhecendo os sintomas advindos do trauma; identificando as fases do luto; reconhecendo as percepções deste personagem a respeito de si, do seu sofrimento, dos que estão à sua volta e da divindade; bem como analisando o sofrimento na tríplice dimensão: somática, psíquica e noética. Através da leitura do mito, o autor identifica as imagens arquetípicas expressas tanto nos discursos quanto nas ações de Jó. A partir destas análises observa, descreve e discute o modelo de sofrimento de um justo, suas dificuldades, dores, bem como o processo de superação do luto e reintegração da saúde psíquica e noética.

Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.

The aim of this study has been to theoretically and empirically explore the nature of personal archetypes, aspects of personality and psychological well-being, as well as the relationship between archetypes and aspects of personality and psychological well-being. This study was conducted according to the new paradigm emerging with the field of psychology, focusing on health and psychological well-being, so diverging from the conventional pathogenic meta-perspective in which the focus is on illness /pathology/abnormalities. T his new paradigm focuses on strengths and positive aspects of human functioning. It has become clear that an individual is a dynamic, holistic, psychophysical, multi-dimensional organism, and therefore psychological health and wellness must consequently be studied from holistic and multidimensional perspectives, with recognition of various health domains / life dimensions (physical, emotional, intellectual, spiritual, social and vocational). According to the Archetypal Theoretical exploration, Archetypes are the psychological correlations and symbolic representations of typical instinctive human behaviour, such as attitudes, feelings, modes of action, thought processes and impulses. These emotional-imaginable mental structures functionally shape personal experiences, and therefore behaviour towards situations and objects. Personology indicates that acquiring a personality means the optimum development and realization of the whole person as a dynamic, holistic, psychophysical, multi-dimensional organism. This includes all conscious and unconscious processes and the harmonization of polar psychophysical energy. Personality is not something static, but a dynamic process of growth that can be compared metaphorically to a journey towards becoming an individuated / self-actualised person. The functional centre of the psyche that organizes this developmental journey of personality is the Se& and the process is called individuation. During the inner journey towards individuation, and through each major chronological stage of development, a person is confronted by certain life-issues and natural psychological growth patterns. This calls forth certain Archetypes that act as guiding mechanisms on the developmental journey, empowering a person with certain innate psychological SeIf-Strengths, giving expression to certain essential qualities and integrating parts of the personality. Within the different dimensions of a person, archetypes are instinctive symbolic representations of these Self-potentials / Self-strengths, which empower the personality with coping skills, and act as neurotic defense entrenchments, preventing illness, and thus enhancing psychological well-being. Although archetypal development is a fundamental part of human development universally, different cultures and genders identify more strongly with certain archetypes and show a difference in progression through the stages of the journey. In the empirical study an availability sample (n = 300 students between the ages of 18 and 25) consisting of males and females (from two major cultural groups: White and Black South Africans) has been used. Personal Archetypes have been operationalized by means of the Pearson-Maw Archetypal Indicator (Pearson & Mum, 2003). Certain aspects of personality have been operationalized by means of the Revised NEO Personality Inventory /iWO PI-R: E&A] (Costa & McCrae, 1992) and psychological well-being have been operationalized be means of the Sense of Coherence Scale (Antonovsky, 1987), the Aflectometer 2 (Kammann & Flett, 1983), the Satisfaction With Life Scale (Diener, Emmons, Larsen & Grzfi, 1985), the Life Orientation Test (Scheier & Carver, 1985), the General Health Questionnaire (Goldberg & Hillier, 1979) and the Generalized Self-eflcacy Scale (Schwaner & Jerusalem, 1995). Favourable internal Cronbach Alpha reliability indices and validity, comparable with those reported in literature have been found for most of the scales and sub-scales. The mean scores found for the Total Group and for the different groups (Male, Female, Black and White) have been compared and interpreted. The White cultural group mainly focuses on the Sage, Jester, Caregiver, Lover and Creator archetypes, while the Black cultural group mainly focuses on the Sage, Warrior and Ruler archetypes. As a Total Group its main focus is on founding and understanding truth behind appearance and illusions. They value high mindedness, thinking of authority as something earned by attaining wisdom or expertise. Sometimes they evaluate others in a cold, judgmental way and may also feel disconnected from real life / the greater world, resisting certain changes. They may lack the ability to let go of certain old habits/relationships/thought patterns,which are no longer important in their lives. The White cultural group is actively concerned with issues of personal responsibility and freedom, and yet has not fully developed a sense of personal identity, power and authenticity, while identifying itself with a f e d m e cast, which may indicate cooperativeness, receptiveness and emphasis on living in process with each other and the natural world. The Black cultural group, on the other hand, is actively concerned with issues of personal power and freedom, and yet has not fully developed a sense of personal identity, responsibility and authenticity, while identifying itself with a masculine cast, which may indicate hierarchical cultural structures, competitiveness, aggressiveness and an emphasis on achievement and mastery. It seems as if cultural and socio-political influences underlie the differences between the two cultural groups within this study. The Total Group showed moderately high levels of psychological well-being, and according to the indices for personality seems to be affectionate, friendly, have positive emotions of joy, happiness, love, excitement, is considerate and showed active concern over the well-being of others. Some significant differences have been found between the two cultural groups. The White Group are more caring, empathetic and compassionate towards themselves and others, while the Black Group are more demanding, disciplined, assertive and competitive. The White Group is furthermore more modest humble than the Black Group, which may believe it is superior. The White Group tends to focus more strongly on enjoyment joy, excitement, stimulation, bright colours, loud environments, liberation, freedom, and are likely more playful, present-orientated, curious and unconcerned with what others may think, than the Black Group, which is less focused on playfulness, excitement-seeking, impulsiveness and constant stimulation. Furthermore the White Group experiences a higher level of positive emotion than the Black Group, which is less joyful and happy. These differences are found for the current research group and should not be considered indicative of the difference between these cultures in general. No significant differences have been found between the two gender groups, but further analysis of the cultural-gender groups revealed that the White Group of Women are the most modest of all the cultural-gender groups and tends to experience a higher level of activity, and thus is more energetic and fast pacing than the Black Group of Women (that probably prefer a more easy and calm tempo lifestyle). The exposition of correlations indicated that more practically significant correlations are found between personal archetypes and certain aspects of personality, than between personal archetypes and psychological well-being. Significant correlations (with personal archetypes) are found on 9 of the personality sub-scales, while on 2 aspects of personality no significant correlations are found. Significant correlations (with personal archetypes) are found on 4 of the psychological well-being scales and sub-scales, while on 6 aspects of psychological well-being no significant correlations are found. No practically significant correlations are found between two of the archetypal sub-scales (Pmr5: Seeker 62 Pmr6: Destroyer) and other scales and subscales for personality and psychological well-being. It has been concluded that archetypes have returned to contemporary psychology as measurable constructs that could serve as valuable indicators of personality development and psychological health and well-being across age, culture and gender lines. Recommendations for further research and for the practical implication of the findings have been made. / Thesis (M.A. (Psychology))--North-West University, Vaal Triangle Campus, 2005.