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.

The novel manuscript Blue Horses (published as Dust, by Random House Australia under its Woolshed Press Imprint, July 2009) focuses on a dusty corner of 1970’s Queensland in this evocative tale of family, shadows that hang over from childhood and beauty found in unexpected places. Its protagonist, Cecilia Maria, was named after saints and martyrs to give her something to live up to. “Over my dead body,” she vows. Her battles with a six-pack of brothers and the despised Kapernicke girls from the farm next door teach her an unforgettable lesson that echoes down through the years. Now she’s heading back to where it all began, with teenagers Jed and Jenna reluctantly in tow. She plans to dance on a grave and track down some ghosts. Instead she learns a new lesson at the gravesite of an old enemy. The exegesis examines Jung’s concept of the Shadow Archetype as a catalyst for individuation in writing for young adults. It discusses the need to re-vision Jung’s work within a feminist framework and contrasts it to Julia Kristeva’s work on the abject. Alyssa Brugman’s Walking Naked and Sonya Hartnett’s Sleeping Dogs are analysed in relation to these concepts and lead into my own creative reflections on, and justification for, use of the Shadow conceptual framework. In following my shadow and establishing a creative dialogue between my conscious intent and unconscious inspirations, I have discovered a writing self that is “other” to the professional writer persona of my past.

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)

Ideals, aesthetics, forms, and concepts have resurfaced in various cultures throughout time. I am interested in the idea of the recurring themes that exist in the collective unconscious. I create monolithic figures that exhibit these archetypal qualities. Heavily influenced by film, animation, video games, and contemporary art, I create figures and paintings that are manifestations of my subconscious. These manifestations personify utopian ideals, the immortalization of youth, and the innocence of childhood.

This thesis examines epic impressions between two disparate literary genres, the classical Homeric epic and the science fiction novel, Frank Herbert's Dune in particular. This is done by applying Jung's archetypes and his notion of the collective unconscious to both literary works. This thesis argues that, through intertextual dialogue, continuities can be seen to exist between the Homeric epic and Dune and other science fiction texts of a similar nature. Chapter one examines epic impressions through a study of the classical heroic superhuman. This superhuman, his birth, divine attributes and heroic adventures shall be isolated and applied to both the classical hero and the hero of Herbert's narrative. Chapter two will examine the relationship between prescience ("hyperawareness") and the divine oracle of the classical epic. Chapter three will examine the archetype of the "Terrible Mother" and the masculine fear of feminine powers that works to keep the feminine subordinate. / English Studies / M.A. (English)

A pesquisa investiga a história do conceito de complexo na obra de Carl Gustav Jung desde seu nascimento nos primeiros anos do século XX. Acompanha as etapas do trabalho experimental com o teste de associação de palavras adaptado por Jung no hospital psiquiátrico Burghölzli e a produção correspondente da escola de Zurique, notadamente os artigos que compõem os Estudos diagnósticos de associações, além de alguns outros estudos anteriores e posteriores. Então o estudo se volta para o desenvolvimento da noção de complexo no interior da teoria junguiana com ênfase nas principais alterações ocorridas; foram focados os seguintes marcos: de 1912, de 1919, de 1921 e de 1928. São abordados o perspectivismo e a complexidade como características epistemológicas do pensamento de Jung que não se compatibiliza com o paradigma da ciência moderna. No final são feitas reflexões teóricas e clínicas acerca do trabalho com os complexos, fenômeno psíquico universal. / The present research investigates the history of the concept of complex in Carl Gustav Jungs work, since its birth in the first years of the twentieth century. It follows the steps of the experimental work with the words association test adapted by Jung in Burghölzli psychiatric hospital, and the related production from the school of Zurich, remarkably the articles that make up the Diagnostic Studies of Association, besides some other previous and later studies. The study then turns to the development of the notion of complex within Jungs theory, emphasizing the main changes; we focused on the hallmarks of 1912, 1919, 1921 and 1928. Perpectivism and complexity were approached as epistemological characteristics of Jungs thought that are not compatible with the paradigm of modern science. Finally we introduce clinical and theorical reflections about the work with complexes, universal psychic phenomena.

人的一生有大半時間都在睡眠中做著大夢，很少人沒做過夢，但我們曾經正視過它嗎？甚或是把作夢當作好吃懶做的推託藉口，或是把解夢視為江湖術士的無稽之談？其實，仔細探究我們可以發現，夢中的原始意象是不斷重複且世界共通的，端賴年代、文化、生活形式的差異才衍化出不同的面貌。從本作品立基的「集體潛意識」概念出發，我們甚至可以這樣想像──每個人做的夢裡頭都隱藏著人類物種的生存奧秘。 夢是很有趣的，但它絕不只有趣而已，如同許多夢的學者們說過，夢中的意涵值得我們去探索，作者便一向對於夢境當中是否藏有一群人共同的秘密十分感興趣。除了探索以外，最能讓處於現實（清醒）世界的我們和夢世界溝通的，莫過於透過藝術作品的幫助，可是人類歷史萬年以來，人們總是無法完全地重現夢境，就好像人類無法完全複製一個世界一般；然而這個情況在這近五十年已經有了重大的改變，數位科技的出現，使得藝術跨入新的領域，也開啟夢境再現的無限可能。 從作者的興趣出發，透過長期對於夢這個主題的探索，以及數位藝術時代的恭逢其盛，《群夢屋》這個作品就此誕生。 本作品是以數位平台及技術來體現夢境的特色，夢境內容取材自網路討論版（批踢踢實業坊Dreamland版）的長期且大量的紀錄與分析，在架構設計上則以巴舍拉《空間詩學》中對於空間、物件所帶有的時間封存和記憶感來做為主軸，並且落實其書中討論到，榮格的高低樓層結構相對於理性與神秘的比擬，來創造一間由Flash技術為主體的房子，人們得以在這間《群夢屋》自由穿梭，感受集體潛意識的意象，聆聽源於自己，也來自大眾心底的聲音。 《群夢屋》為一互動性敘事作品，綜合多媒體元素，遊歷其中就如同經歷一場夢境，而且這個夢不是任何一人的夢，是我們共同的夢。 《群夢屋》線上遊歷空間：http://www.cuemark.tw/dreamshouse/ / We are all dreamers. Believe it or not, so many secrets lied on your dreams. Some people discovered that the original images are always repeatedly showing up in dreams. Carl G. Jung named it “Archetype”. It’s a sort of representation from collective unconsciousness. The collective unconsciousness tells something about human beings. Dreams are so touching. We want to represent the complete content of dreams for thousands years. There is nothing suitable for the purpose till now, digital power can achieve anything and it does so to dream arts. The opportunity is there to let us having a try. As an author, I devoted to the “DreamS House” wholeheartedly. Because of the enthusiasm for dreams and the love for digital arts, I tried to collect the data on the BBS board and took the result of analysis into creation process. On the other hands, Gaston Bachelard’s “La poétique de l'epace” were also bringing inspiration to my work. The “DreamS House” is designed as a multiple floors building which has rational and irrational spirits inside. “Flash” technique was used to implement the house. Dreamers can walk through the doorways, hearing deep voices from selves and others. “DreamS House” is an interactive narrative with multimedia form. Once you are inside of it, you are not dreaming alone. Dreamers can just visit ”http://www.cuemark.tw/dreamshouse/”, and experience “DreamS House” in cyberspaces.

This thesis examines epic impressions between two disparate literary genres, the classical Homeric epic and the science fiction novel, Frank Herbert's Dune in particular. This is done by applying Jung's archetypes and his notion of the collective unconscious to both literary works. This thesis argues that, through intertextual dialogue, continuities can be seen to exist between the Homeric epic and Dune and other science fiction texts of a similar nature. Chapter one examines epic impressions through a study of the classical heroic superhuman. This superhuman, his birth, divine attributes and heroic adventures shall be isolated and applied to both the classical hero and the hero of Herbert's narrative. Chapter two will examine the relationship between prescience ("hyperawareness") and the divine oracle of the classical epic. Chapter three will examine the archetype of the "Terrible Mother" and the masculine fear of feminine powers that works to keep the feminine subordinate. / English Studies / M.A. (English)

A pesquisa investiga a história do conceito de complexo na obra de Carl Gustav Jung desde seu nascimento nos primeiros anos do século XX. Acompanha as etapas do trabalho experimental com o teste de associação de palavras adaptado por Jung no hospital psiquiátrico Burghölzli e a produção correspondente da escola de Zurique, notadamente os artigos que compõem os Estudos diagnósticos de associações, além de alguns outros estudos anteriores e posteriores. Então o estudo se volta para o desenvolvimento da noção de complexo no interior da teoria junguiana com ênfase nas principais alterações ocorridas; foram focados os seguintes marcos: de 1912, de 1919, de 1921 e de 1928. São abordados o perspectivismo e a complexidade como características epistemológicas do pensamento de Jung que não se compatibiliza com o paradigma da ciência moderna. No final são feitas reflexões teóricas e clínicas acerca do trabalho com os complexos, fenômeno psíquico universal. / The present research investigates the history of the concept of complex in Carl Gustav Jungs work, since its birth in the first years of the twentieth century. It follows the steps of the experimental work with the words association test adapted by Jung in Burghölzli psychiatric hospital, and the related production from the school of Zurich, remarkably the articles that make up the Diagnostic Studies of Association, besides some other previous and later studies. The study then turns to the development of the notion of complex within Jungs theory, emphasizing the main changes; we focused on the hallmarks of 1912, 1919, 1921 and 1928. Perpectivism and complexity were approached as epistemological characteristics of Jungs thought that are not compatible with the paradigm of modern science. Finally we introduce clinical and theorical reflections about the work with complexes, universal psychic phenomena.

La bataille décisive est une notion vague mais immédiatement intelligible par tout un chacun. Elle fonctionne à la manière d’un comprimé idéologique. Son utilisation discursive renvoie à l’imagerie populaire des exploits de grands capitaines, ou à des points chauds de rencontre entre armées titanesques, aux visages innombrables tendus par la conscience de jouer la survie de son roi ou de sa nation. La bataille décisive reste également chez les auteurs spécialisés une notion communément admise mêlant concentration géographique et accélération historique, la raison d’être de la guerre. Mais si l’on considère que les belligérants, en l’occurrence les collectivités politiques, procèdent d’uns substance psychique et non plus d’une simple structure sociale, la notion de bataille décisive prend une autre profondeur. L’être psychique collectif acquiert en effet un patrimoine archétypal absent de la politie vue comme un acteur purement rationnel. L’empirisme historique et un certain nombre d’auteurs philosophes, psychologues et anthropologues, montrent que ces archétypes seraient les pôles animus et anima siégeant dans l’inconscient collectif. Les formes politiques des collectivités exprimeraient directement ces archétypes, habituellement dilués en chacun de nous par l’écran de l’inconscient individuel. A chaque forme politique, clan, tribu, nation, correspondrait une relation spécifique entre les deux pôles. Les avatars historiques du Père Totémique freudien sont le chef, le roi, Dieu-le-Père, etc. Contre lui, les avatars de la Déesse-Mère matricielle se décantent en territoire, sanctuaire, Mère-Patrie, etc. C’est lorsqu’il y a correspondance géographique entre deux avatars, en l’occurrence lorsque le pouvoir homogène du chef correspond d’une manière nette au territoire collectif matriciel, les murs de la Cité ou les frontières de l’Etat, par exemple, que le bataille décisive apparaît à la pointe de la théorie et de la pratique. Cette perspective pourrait projeter une lumière nouvelle sur les relations internationales. Le recours à la bataille décisive marque l’intention fébrile d’annihiler définitivement l’ennemi afin de maintenir la pureté de sa matrice maternelle, originelle et performatrice. Cette angoisse de la souillure du viol, certes spatial mais également culturel, dénote le caractère sexuel collectif de la guerre, en ce sens que la guerre serait la pratique sexuelle des collectivités politiques. Cette pratique anthropologique s’avère plus profonde que la guerre elle-même. Le paroxysme de la crise internationale remplace actuellement la bataille décisive de la guerre, et corrobore en effet l’idée de pilotes archétypaux clandestins, sans que ces derniers ne soient cependant déterministes et fatals. / The decisive battle is a vague but at once understandable notion by everyone. It works in the style of an ideological tablet. Its discursive use sends back to the popular imaging of the exploits of big captains, or to the trouble spots of meeting between titanic armies, to the uncountable faces tightened by the consciousness to play the survival of his king or its nation. The decisive battle also stays at the specialized author’s a notion collectively admitted mixing geographical concentration and historic acceleration, the reason for being of the war. But if we consider that belligerent parties, in this particular case the political communities, proceed of some psychic substance and either of a simple social order, the notion of decisive battle takes another depth. The psychic collective being indeed acquires an archetypal heritage absent in the politie seen as a purely rational actor. The historic empiricism and certain number of philosophers, psychologists and anthropologists authors, show that these archetypes would be the animus and anima poles sitting in the collective unconscious. The political forms of communities would express directly these archetypes, usually diluted in each of us with the screen of the individual unconscious. In every political shape, clan, tribe, nation, would correspond a specific relation between both poles. The historic adversities of Freudian Father Totemic are the chief, the king, God-the-Father, etc. Against him, the adversities of the matrix Goddness-Mother settle on territory, sanctuary, Mother-homeland, etc. It’s when there is geographical correspondence between two adversities, in this particular case when the homogeneous power of the chief corresponds in a clear way to the matrix collective territory, the walls of the City, or the borders of the State, for example, when decisive battle appears in the forefront of the theory and of the practice. This prospect could throw a new light on the international relations. The appeal to the decisive battle marks the feverish intention to annul definitively the enemy to maintain the purity of its maternal, original and performatrice matrix. This anxiety of the stain of the rape, certainly spatial but also cultural, denotes the collective sexual character of the war, in the sense that the war would be the sexual practice of the political communities. This anthropological practice turns out deeper than the war itself. The paroxysm of the international crisis replaces at present the decisive battle of the war, and indeed confirms the idea of secret archetypal drivers, without that these last ones are however determinist and fatal.