O reassentamento involuntário é uma forma de intervenção que promove a remoção forçada de uma população de suas casas para uma nova casa em outra localidade, visando à implementação de um projeto de habitação. Sendo um processo que envolve mudanças de casa, espaço e comunidade, o presente trabalho busca uma maior compreensão sobre a dimensão psicológica do reassentamento involuntário a partir da perspectiva de famílias reassentadas sobre a sua experiência e os sentidos atribuídos ao processo. Assim, foram entrevistados quatro reassentados do Programa de Aceleração do Crescimento/Projetos Prioritários de Investimento, do município de Pinhais do estado do Paraná, em diferentes estágios do reassentamento. Considerando o espaço como simbólico e a casa como referência do indivíduo no mundo, verificou-se a grande mobilização de conteúdos emocionais a partir da experiência do reassentamento para estes sujeitos. A ausência de participação na execução do programa e as perdas inerentes às mudanças exigidas, em especial da casa, mobilizaram imagens de sofrimento e morte por parte dos reassentados-independente de uma concordância anterior dos entrevistados pelo reassentamento. Assim, antes que possam se ver como beneficiários de uma casa nova, os reassentados enfrentam perdas profundas e uma morte simbólica, necessitando de uma elaboração da experiência para conseguir reconstruir a sua vida, seu lar e, por fim, renascer / Involuntary resettlement is a form of intervention that promotes the forced removal of a population from their homes to a new home in another location in order to implement a housing project. Being a process that involves home changes, and community space, this paper seeks a greater understanding of the psychological dimension of the involuntary resettlement from the perspective of resettled families about their experience and the meanings attributed to the process. Consequently, we interviewed four resettled PAC program / PPI in the city of Pinhais / Paraná, at different stages of resettlement. Considering the space as a symbol and the house as the individual reference in the world, there was a great mobilization of emotional content from the resettlement experience for these persons. The lack of participation in the program implementation and losses of the inescapable changes, especially the house, mobilized suffering and death images by the resettled - regardless of a previous agreement of the interviewed about the resettlement. So, before they can see themselves beneficiaries of a new home, the resettled must deal with deep losses and a symbolic death, requiring an elaboration of experience to be able to reconstruct their life, their home and finally reborn

Made available in DSpace on 2016-04-27T14:30:26Z (GMT). No. of bitstreams: 1 Simone Moura Andrioli de Castro Andrade.pdf: 1095896 bytes, checksum: 9838a9bcbf8c5299cf380c0ac5b2ed1e (MD5) Previous issue date: 2010-09-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research is the result of a professional and personal experience of a psychologist and educator working with children and families. Starting from the metaphor of the lotus flower and sensitive listening, it is questioned in which ways what we live is related to our practice. This is a qualitative research, carried out through an interdisciplinary investigation whose subject was the researcher herself. Starting from the question How could the selfconsciousness contribute to the construction of a transformative interdisciplinary path to an entire education taking as basis the symbolic language ? which corresponds to the first point of the interdisciplinary spiral some registers of symbolic practices were contemplated and they emerged from self-consciousness to the light of the interdisciplinarity together with the Jungian symbolic pedagogy. Other points were outlined according to the symbolic practices, the self-consciousness and the interdisciplinarity, revealing some elements lived in the researcher´s path, such as: creativity; solidarity, love, happiness; gratitude, humbleness; waiting, detachment, coherence and respect which helped to build the transformative interdisciplinary path. The researcher followed her personal myth or metaphor: Transforming herself in order to be able to transform which led to a reflection upon the importance of the educator s self-consciousness to build more paths towards the integrative education. In order to make this path ready to be realized, this research also points out another element necessary to the educational process that refers to the act of living the symbolic life, involving the Totality of the being - and consequently some psychological functions such as: feeling, intuition, thought and sensation / Esta pesquisa de mestrado resultou da experiência profissional e vivencial de uma psicóloga e educadora atuante com crianças e famílias. A partir da metáfora da Flor de Lótus e da escuta sensível , questionou se de que forma estaria relacionado o que se vivencia com a prática. Trata- se de uma pesquisa qualitativa, realizada através da investigação interdisciplinar, cujo sujeito foi a própria pesquisadora. Partindo da pergunta: Como o autoconhecimento poderia contribuir para a construção de um caminho transformador interdisciplinar utilizando a linguagem simbólica para uma educação integral? , o que corresponde ao primeiro ponto da espiral interdisciplinar, foram contemplados registros de vivências simbólicas que emergiram do autoconhecimento à luz da interdisciplinaridade e foram articulados com a pedagogia simbólica Junguiana. Outros pontos da espiral foram sendo delineados a partir das articulações das vivências simbólicas, do autoconhecimento e da interdisciplinaridade, e revelaram alguns elementos vivenciados na trilha da pesquisadora , tais como: criatividade, solidariedade, amor, alegria , gratidão, humildade, espera, desapego, coerência e respeito, que ajudaram a construir a trilha ou espiral interdisciplinar transformadora. A pesquisadora seguiu o seu mito pessoal ou metáfora: Transformar-se para poder transformar , o que apontou para a reflexão sobre a importância do educador conhecerse para construir caminhos que possam direcionar à educação integradora. Para que este caminho possa ser concretizado, na pesquisa foi apontada outro elemento necessário ao processo educacional que diz respeito à vivência da consciência humanizadora propiciado pelo caminho vivencial da elaboração simbólica, que envolve a Totalidade do Ser e, por conseguinte, engloba as funções sentimento, intuição, pensamento e a sensação

This paper is a psychological reading of E. M. Forster's A Pasage to India. It uses the psychological theories of C. G. Jung and the methodological postulates of Jungian literary critic, Terence Dawson, to examine the psychological implications of the text, especially in relation to the novel's characters. Attention is given to biographical material related to Forster, particularly his homosexuality, that is important for understanding the psychological implications of the text as well as Forster's art. The paper concludes that the Marabar Caves is the the central psychological symbol of the narrative, representing what Jung calls the collective unconscious. Both Adela Quested and Mrs. Moore, the novel's effective protagonist, encounter heretofore unconscious material in the caves that precipitate psychological growth for each. Adela's encounter is best understood as an animus confrontation while Mrs. Moore's more profound journey is best characterized as a meeting of the self archetype.

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 thesis explores, through critical dialogue and personal experience, various aspects of rehabilitation in the context of Myalgic Encephalomyelitis or Chronic Fatigue Syndrome. The journey visits broad, in principle, government policy reports. It touches on insurance and political aspects of health care; the separation between medical, convalescent and tertiary divisions of the rehabilitation professions; and, most importantly, it is concerned with the personal struggle to find some ‘meaning’ in the experience of a chronic illness for which there is, at this stage, no cure. From this arises the complexity of the inter-relationships between professionals and clients and the vexed question of ethics. The writing or methodology is first-person narrative, with deep roots in natural philosophy, and the dissertation can be read on several levels. It can also be read as a meta-thesis, that is, as an illustration of the process of researching/writing in an experiential methodology / 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)

John Fowles¡¦s The Magus, as a metafiction, is designed to criticize the fictional writing in the context of inter-reflexive narrative. More than displaying his innovative writing style, Fowles extends the possibility of fictional writing with the application of spiral structure, allegorical rhetoric and the abundant mythological elements in this book. This thesis sets out to analyze the mirror-text and discuss how such a text reflects the symbolical meaning carried by the mythological symbols within the narrative, which, taken together, reinforce the significance of the hero¡¦s adventurous journey¡Xthe journey as a process of the development of the hero¡¦s personality. To elaborate the narrative strategy of this novel, in the first chapter, I shall discuss the function of the mirror-text and its relation with the primary text. Applying Mieke Bal¡¦s narratological theory to enhance my understanding of the mirror-text, I would bring forth the cumulative effect of the mirror-text. The arrangement of the mirror-text aims to decompose the text by projecting the deficiencies in the primary text. In Chapter Two, I shall, on the one hand, decompose the text by using Vladimir Propp¡¦s method of morphology. On the other hand, after introducing Joseph Campbell¡¦s analysis of mythology, I would discuss the mode and significance of the heroic journey in detail and explore how the motif of mythology structures the narrative of The Magus. After examining the novel both structurally and semantically, in the final part, I would put emphasis on the psychological condition of the hero. Jungian psychological study, which encompasses mythic symbols, would be adapted for illuminating the development of the hero¡¦s personality. The personal development is taken as an analogy in the novel. From the growth of an I-narrator, Fowles takes the novel as not only an aesthetic discourse with which he scrutinizes the reality he perceives but also a mirror upon which the author and the readers are allowed to project their ¡§lack¡¨ onto the ¡§maternal textual body.¡¨ Like the symbolic rebirth of a hero, the author and the text are reborn from the readers¡¦ interpretations.

This thesis applies the analytical psychology of C. G. Jung to the study of films. The thesis is in three parts. Part One forms an introduction to the theory of analytical psychology and makes the initial links to film theory. Part Two involves the development of a model for systematically applying the theory and Part Three is a detailed analysis of one film. Part One: In Chapter One Jung's theories about conscious behaviour are explored, some initial points of contact are made with film analysis, and a variety of films are used to illustrate the relevance of the theory. Chapter Two finds areas of correspondance between Jung's theories of the unconscious and film theory. This is a bridging of what had previously been regarded as separate critical traditions. Chapter Three is a detailed analysis of Tightrope (Dir. R. Tuggle, Warner Brothers, 1984) which demonstrates the applicability of analytical psychology n the analysis of films. Part Two: Chapter Four presents more theory about the nature of archetypes, and from this a model is derived. This model enables the central tenets of analytical psychology to be used for the analysis of films. This is demonstrated in Chapter Five which is an analysis of the detective film Blade Runner (Dir. R. Scott, Columbia, 1982). Chapter Six explores the function of the symbol in film, especially how it relates to the development of the narrative and to the psychological growth of the film's central characters. Chapter Seven is the last of the theoretical chapters and indicates how the individuation process can be applied to films. The figures of the shadow and the femme fatale are regarded as having a particular generic and cultural importance. Part Three: The remaining chapters are a detailed examination of Trancers (Dir. C. Band, Lexyen Productions, 1984), in which the model established in Chapter Four is used to facilitate the analysis of the film. This reveals that beneath the visual and narrative surface of the film there exists a series of mythological and psychological structures. Ultimately the film is regarded as an expression of collective latent unconscious psychological needs.

M. Tech. Fine Arts / This dissertation will attempt to contextualise the notion of art created by individuals suffering from schizophrenia. These individuals include four non-westernised individuals. Artworks used in this dissertation were obtained, with permission, from a psychiatric facility on the East Rand. It is the aim of this dissertation to analyse the symbols that manifest in these artworks, symbols that manifest from the personal unconscious of collective unconscious. The symbols that manifest in these artworks will be analysed through the application of Jungian psychoanalytic theory as put forth by the 20th century analytical psychologist, Carl Gustav Jung. The Jungian theoretical propositions to be included in the argument include: Jung's view of the psyche (which is divided into ego, personal unconscious and the collective unconscious, which houses the main archetypes) as well as Jungian views on symbolism, and Jung's understanding of schizophrenia. This thesis attempts to show that the methodology that is used during the Jungian dream analysis can also be applied to the analysis of artworks created by schizophrenic individuals. Dream analysis, in this context, will be adapted to an analysis of visual symbols.

Thesis (D. Min.)--Denver Seminary, 1999. / Includes bibliographical references.