Relevant bibliographies by topics / Carl Jung's psychology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Carl Jung's psychology'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Carl Jung's psychology"

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Burston, Daniel Raphael. "‘Our imperiled age’: an unfinished dialogue between Carl Jung and Karl Stern." International Journal of Jungian Studies 6, no. 3 (September 2, 2014): 180–88. http://dx.doi.org/10.1080/19409052.2014.923779.

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Karl Stern was a Catholic psychiatrist in Montreal who published extensively on psychoanalysis and religion from 1951 to 1965. He sent a copy of his second book, The Third Revolution (1954) to Jung, who responded warmly in a (hitherto unpublished) letter dated 30 April 1960. The paper ponders the similarities and differences between Stern and Jung's approach to the psychology of religion, and the impact that Jung's belated response to Stern's book might have had on Stern subsequently.
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Samuels, Andrew. "The professionalization of Carl G. Jung's analytical psychology clubs." Journal of the History of the Behavioral Sciences 30, no. 2 (April 1994): 138–47. http://dx.doi.org/10.1002/1520-6696(199404)30:2<138::aid-jhbs2300300203>3.0.co;2-d.

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Barbuto, John E. "A Critique of the Myers-Briggs Type Indicator and its Operationalization of Carl Jung's Psychological Types." Psychological Reports 80, no. 2 (April 1997): 611–25. http://dx.doi.org/10.2466/pr0.1997.80.2.611.

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Personality, as represented by the Myers-Briggs Type Indicator and its interpretative literature as a means of understanding behavior, is critically analyzed. Specifically, the dichotomous nature of the indices is criticized as is its operationalization of Jung's psychological types. This paper argues that Jung's stated intentions for understanding individual behavior suggest that personality variables exist in various levels of consciousness and unconsciousness which require study to consider the proportions with which each exists. The paper also considers a reconstruction of the measure of Jung's psychological types and reconsideration of the descriptions and characteristics of each personality function measured.
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Gollnick, James. "Development of the God-image in Carl Jung's psychology and spirituality." Studies in Religion/Sciences Religieuses 30, no. 2 (June 2001): 179–92. http://dx.doi.org/10.1177/000842980103000204.

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This article considers the role of the God-image in Carl Jung's théories of religion, psychotherapy and human development. Jung views the God-image as a fundamental aspect of the human psyche and closely connected to the development of the self. In this regard he describes the individuation process as the progressive incarnation of the divine. His reflections on broadening the Christian God-image to include the feminine, matter and the shadow deal with the problem of psychological opposites with crucial implications for the goals of psychotherapy and psychological development.
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Heuer, Gottfried. "Jung's twin brother. Otto Gross and Carl Gustav Jung." Journal of Analytical Psychology 46, no. 4 (October 2001): 655–88. http://dx.doi.org/10.1111/1465-5922.00272.

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Arnold, Kyle. "Anti-epiphany and the Jungian Manikin: Toward a Theory of Prepsychotic Perceptual Alterations." Journal of Phenomenological Psychology 33, no. 2 (2002): 245–75. http://dx.doi.org/10.1163/15691620260622912.

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AbstractThis paper articulates a psychodynamically informed phenomenological reading of prepsychotic perceptual alterations, which the author calls anti-epiphanies. Several of Carl Jung's experiences of the anti-epiphany, as described in his autobiography Memories, Dreams, Reflections (1961), are taken as exemplar cases. These anti-epiphanies are viewed through a critical psychobiographical lens, in an interpretationwhich tacks back and forth between Jung's childhood, psychological theories, and later prepsychotic experience. It is claimed that Jung's anti-epiphanies are linked to his use of schizoid-narcissistic forms of transitional selfobjects, referred to as Jungian manikins. Such Jungian manikins, it is argued, function to defend the subject against annihilation anxieties related to psychological engulfment, penetration, and finalization. When these anxieties become especially pronounced, the subject's entire perceptual world may be defensively used as a Jungian manikin, creating an anti-epiphany. The author conjectures that similar patterns of experience may be operative in the prepsychotic perceptual alterations had by those with schizoid-narcissistic character pathology.
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Walters, Sally. "Algorithms and archetypes: Evolutionary psychology and Carl Jung's theory of the collective unconscious." Journal of Social and Evolutionary Systems 17, no. 3 (January 1994): 287–306. http://dx.doi.org/10.1016/1061-7361(94)90013-2.

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Garuba, Issa Omotosho. "JUNG'S PSYCHOLOGICAL TYPES AND CHARACTERISATION IN ALEX LAGUMA’S LITERARY WORKS." Celtic: A Journal of Culture, English Language Teaching, Literature and Linguistics 7, no. 1 (June 25, 2020): 44. http://dx.doi.org/10.22219/celtic.v7i1.11427.

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Characterisation has immense influence on the study of literature, because it is as one of the determinants in measuring the quality of a narrative. Thus, assessing this aspect of a narrative, especially when dealing with characters in a racist narrative, requires an encompassing analytical approach. Hence, this paper is aimed atanalysing the psychological impulses that underlying the personality formations of the black characters in Alex La Guma’sA Walk in the Night and In the Fog of the Season’s End. In which, it adopts Carl Gustav Jung’s Psychological Types. The choice of this psychoanalytical tool is informed by the fact that, of all the psychological discoveries of Jung, the psychological types or the psychology of individuation has been acknowledged as his most significant discovery in psychoanalysis which has not attracted the literary critical attention, especially in terms of character analysis. To this end, therefore, the study attempts to establish the two categories of the reactions identified by Jung, namely introversion and extraversion, using the two Alex La Guma’sfictions.In addition, through the psychological complexities of the characters, ultimately, it is revealed that the extreme reactions are the products of individual innate tendencies, devoid of the social or the racial affiliations.
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Davis, Melinda F., and Mary Ann Mattoon. "Reliability and Validity of the Gray-Wheelwrights Jungian Type Survey." European Journal of Psychological Assessment 22, no. 4 (January 2006): 233–39. http://dx.doi.org/10.1027/1015-5759.22.4.233.

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Estimates of reliability and validity coefficients for the Gray-Wheelwrights Jungian Types Survey (GW/JTS), which was developed to measure Carl Jung's theory of types, are reported in this article. The GW/JTS is an 81-item forced-choice instrument with three bipolar scales, introversion-extraversion (IE), sensation-intuition (SU), and thinking-feeling (TF). Four methods, the GW/JTS, the Myers-Briggs Type Indicator (MBTI), and self- and peer-rating were used to measure IE, SU, and TF in a sample of 187 adults. Reliability coefficients for the GW/JTS scales were .72 for IE, .70 for SU, and .38 for TF; the reliability for TF was not sufficient. Using confirmatory factor analysis and the Campbell and Fiske guidelines, the IE and SU scales demonstrated reasonable construct validity and the TF scale showed limited validity.
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Pungkasari, Diani Ratna, Yusida Lusiana, and Muammar Kadafi. "Kepribadian Dan Ikigai Tokoh Utama Pelaku Pembunuhan Dalam Film Kokuhaku." Jurnal SAKURA : Sastra, Bahasa, Kebudayaan dan Pranata Jepang 3, no. 2 (August 30, 2021): 206. http://dx.doi.org/10.24843/js.2021.v03.i02.p11.

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This study aims to examine the relation between the character's personality and the Japanese motivational concept of ikigai on the murderers of the Kokuhaku’s movie, Yuko Moriguchi, Shuya Watanabe, and Naoki Shimomura. The method used in this study is a qualitative descriptive method with a literary psychology approach. The data analysis technique used is the listening technique followed by the note-taking technique. The personality theory used is Carl G. Jung's theory of personality typology, and the concept of ikigai in this study uses the concept by Akihiro Hasegawa. The results of this study indicate that Yuko Moriguchi has an extroverted-thinking personality and her ikigai is her daughter, then Shuya Watanabe has an introverted-thinking personality with gaining recognition as his ikigai, and Naoki Shimomura has an introverted-thinking personality and his ikigai is gaining recognition. The conclusion that can be drawn from this research is that a person's personality and ikigai influence each other, especially in their behavior.
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Dissertations / Theses on the topic "Carl Jung's psychology"

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Brooke, Roger 1953. "Towards an existential phenomenological interpretation of C.G. Jung's analytical psychology." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1011983.

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The central aim of this study was to interpret the psychology of C.G . Jung in the light of existential phenomenology, thereby to lay the foundations for an integrated phenomenological analytical psychology. It was recognised that although Jung introduced a poetic understanding of psychological life he tended to adhere theoretically to a Cartesian and natural scientific epistemology and ontology, in which the knower is separated from the known, and psychological life is encapsulated inside the human subject. Thus the main task, which defined generally the study's scope and limitations, was to undercut the lingering Cartesianism in Jung's thought, thereby to recover the world in which one lives as intrinsically and authentically psychological, and one's psychological life as irreducibly world-related. The ontological guidelines for this endeavour were taken primarily from Heidegger and Merleau-Ponty, but it was consistently argued that this hermeneutic movement towards an existential understanding is given within Jung's work itself. Thus: Jung's method is primarily hermeneutic-phenomenological; the psyche is not "mind" or an inner realm more or less linked to the body, but is the embodied life-world, and Jung's descriptions of it - of its autonomy, spatiality and bodiliness, for instance - achieve ontological clarity when it is articulated as Dasein; the self as the totality of the psyche is interpretated in terms of Dasein, and individuation involves differentiation, personalisation and appropriation within existence itself; the complexes, archetypally grounded, are the vital densities of incarnate life, ambiguously conscious and unconscious, known and lived; the archetypes are the fundamental necessities of psychological life, autonomous imaginal structures within which both body and world are founded. Imaginal autonomy is revealed ontically as the metaphorical reality of things, but since imaginal autonomy has no ground thought about psychological life is ultimately poetic. Where relevant, recent theoretical developments in analytical psychology were discussed, particularly the Developmental and Archetypal movements. A clinical study was presented to illustrate some of the main themes of the thesis. In conclusion, the main themes of an integrated phenomenological analytical psychology were outlined, and the central contributions of analytical psychology and existential phenomenology were highlighted.
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Desmond, Timothy. "Psyche=singularity| A comparison of Carl Jung's transpersonal psychology and Leonard Susskind's holographic string theory." Thesis, California Institute of Integral Studies, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3621045.

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In this dissertation I discern what Carl Jung calls the mandala image of the ultimate archetype of unity underlying and structuring cosmos and psyche by pointing out parallels between his transpersonal psychology and Stanford physicist Leonard Susskind's string theory. Despite his atheistic, materialistically reductionist interpretation of it, I demonstrate how Susskind's string theory of holographic information conservation at the event horizons of black holes, and the cosmic horizon of the universe, corroborates the following four topics about which Jung wrote: (1) his near-death experience of the cosmic horizon after a heart attack in 1944; ( 2) his equation relating psychic energy to mass, "Psyche=highest intensity in the smallest space" (1997, 162), which I translate into the equation, Psyche=Singularity; (3) his theory that the mandala, a circle or sphere with a central point, is the symbolic image of the ultimate archetype of unity through the union of opposites, which structures both cosmos and psyche, and which rises spontaneously from the collective unconscious to compensate a conscious mind torn by irreconcilable demands (1989, 334-335, 396-397); and (4) his theory of synchronicity. I argue that Susskind's inside-out black hole model of our Big Bang universe forms a geometrically perfect mandala: a central Singularity encompassed by a two-dimensional sphere which serves as a universal memory bank. Moreover, in precise fulfillment of Jung's theory, Susskind used that mandala to reconcile the notoriously incommensurable paradigms of general relativity and quantum mechanics, providing in the process a mathematically plausible explanation for Jung's near-death experience of his past, present, and future life simultaneously at the cosmic horizon. Finally, Susskind's theory also provides a plausible cosmological model to explain Jung's theory of synchronicity--meaningful coincidences may be tied together by strings at the cosmic horizon, from which they radiate inward as the holographic "movie" of our three-dimensional world.

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Hockley, Luke James. "Detecting the myth : an application of C.G. Jung's analytical psychology to film analysis." Thesis, University of Stirling, 1988. http://hdl.handle.net/1893/2149.

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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.
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Dion, Nicholas Marc. "Worshipping the dark : the manifestations of Carl Gustav Jung's archetype of the shadow in contemporary Wicca." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99367.

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Swiss psychoanalyst Carl Gustav Jung describes the encounter with the archetype of the shadow as the initial step to be taken by any individual seeking to initiate the individuation process. Jung observes a close relationship between this process and religion, suggesting that a psychologically beneficial religion can help guide the subject through individuation. Yet Jung finds few existing religious traditions that satisfy his criteria. Wicca, a neopagan religion popular in Europe and North America, presents itself at times as consciously psychological, striving to lead the practitioner to a goal of self-transformation, yielding a product that strangely resembles the individuated person. The objective therefore becomes not to criticize Wiccan religious claims, nor to deconstruct Jungian philosophy, but to identify the points of intersection between Wiccan theology/theology and Jungian psychology of religion, with a particular emphasis on the archetype of the shadow.
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Botha, Jacqueline. "The myth is with us : Star Wars, Jung's archetypes, and the journey of the mythic hero." Thesis, Stellenbosch : University of Stellenbosch, 2006. http://hdl.handle.net/10019/506.

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Karpovsky, Alexander. "An analytical bridge: illustrating cultural divide and universal nature through a comparative study of Jungian psychology and Patanjali yoga." Thesis, Boston University, 1997. https://hdl.handle.net/2144/32871.

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Thesis (B.A.)--Boston University. University Professors Program Senior theses.
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.
2031-01-01
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Sherry, Jay [Verfasser]. "Carl Gustav Jung, Avant-garde Conservative / Jay Sherry." Berlin : Freie Universität Berlin, 2008. http://d-nb.info/1022912569/34.

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Delaigue, Chrystel. "Problématisation de la question du Mal à partir de la Psychologie Analytique de Carl Gustav Jung." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3018.

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Le Mal retourne de ces questions qui préoccupèrent les hommes et les préoccupent toujours. En cela, et comme au cœur de nos vies, il est familier, presque quelconque. Pourtant, ô combien nombreux furent celles et ceux qui tentèrent de lui donner sens, en essayant, au moins, de le définir. La singularité des auteurs qui s’imposèrent de l’attaquer à la racine, le foisonnement des disciplines qui envisagèrent de le délimiter pour le dépasser peut-être, n’en rendirent pour autant aucune tentative définitivement fructueuse. Le Mal semble rétif à toute limite, quand bien même celle-ci n’en aurait été qu’une esquisse. La présence récente et développée des sciences humaines pourrait-elle, dès lors, se targuer d’un progrès de compréhension, sinon de résolution lorsque le Mal se présente ? La voie psychologique deviendrait-elle une aubaine ? Incarné sous les traits d’un patient défait, parfois terrassé chez son thérapeute, le Mal aurait-il trouvé un plus redoutable concurrent que ceux qu’il affronta par d’autres chemins, philosophique ou théologique ? En l’occurrence, la psychologie des profondeurs portée par Carl Gustav Jung, ne cessa, par son auteur, de s’y confronter. Plus encore, le Maître de Zürich sembla s’enquérir coûte que coûte de cette abyssale noirceur qui gît, on ne sait où, prise entre profondeur de l’âme, du monde ou de l’être. Aveu d’une exceptionnelle érudition ou d’un cuisant débordement, les références employées par Jung pour traiter de cette épine inextricable, sont nombreuses, presque indénombrables. Néanmoins des familles de pensées se dessinent et soutiennent les interrogations du psychologue, mêlées parfois confusément aux expériences et affres personnelles. Ainsi, et à partir de cette histoire, d’abord celle d’un homme, peut se reconstituer celle des hommes, et selon ce point de vue ; celui du Mal. Surtout, cela nous oblige à considérer la nécessaire rencontre, désormais, de disciplines, qui pour s’être croisées, se sont souvent disjointes. Les arcanes de la psyché pourraient bien être des arcanes justement. Elles ne donneraient à voir que ce qui, souterrain et secret, porterait pourtant l’expression de ce qui, loin de ne conduire qu’à des sources individuelles et passées, hisserait en sus, à une forme inconsciente collective et flirtant avec un aruspice. En cela, la problématisation de la question du Mal à partir de la psychologie des profondeurs permet un éclairage sur notre monde et qui, à défaut de résoudre et de dissoudre le mal présenterait au moins l’avantage de mieux saisir les raisons pour lesquelles Carl Gustav Jung sembla si effrayé par ce qu’il qualifia ponctuellement de « Mal absolu »
Evil is part is those questions which have always preoccupied mankind. In this, and as if being in the heart of lives, Evil remains familar, amost ordinary. However, many are those who have tried to find meaning in Evil, or at least to define it. The singularity of those authors who sought to tackle Evil at its roots, or the multiplicity of the various fields which have tried to deliniate it, probably in order to reach beyound it, never resulted in a truly fruitfull or satisfactory outcome. In fact, Evil seems to be resitant to any type of limits, even tentative limits. In this context, could the recent developement of humain siences claim to have made progress in the understanding, if not the resolution of Evil when it is encountered? Could the psychological path represent an opportunity ? When embodied in a deranged patient, and sometimes conquered within his therapist, could we say that Evil has met a more potent opponent than other previous opponants encountered in the fields of philosophy or theology? Actually, depth psychology as developped by C.G. Jung has never ceased to seek confrontation with Evil. It seems that the Zurich master has been investigating the dark abysses in the depth of the world and the human soul, regardless of the cost of this investigation.Displaying exceptional scholarly qualities, Jung has used a great number of different references to treat this thorny topic. Particular lineages of traditions appear to support Jung's interrogations that are mixed with his personal experiences and torments. this brings us to take into consideration the encounter of various fields that have crossed but also remained separated Finally, Questioning Evil from the perspective of depth psychology brings a certain understanding of our world. If this understanding cannot in itself resolve or disolve the question of Evil, at least it presents the advantage of grasping the reasons why C.G.Jung seemed to be so frightened by what he named "Absolute Evil"
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Gagné, Barbara. "L'androgynie psychique chez Carl Gustav Jung." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/50910.

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Survol et description de ce que l'on entend par «psyché androgyne» ou «bisexualité psychique», pour répondre à la question suivante: est-ce qu'au bout du processus d'individuation, (définition du processus d'individuation: processus de formation et de particularisation de l'individu; plus spécialement de l'individu psychologique comme être distinct de l'ensemble, de la psychologie collective) présenté par Jung, après l'intégration du principe féminin chez l'homme que l'on appelle «anima» et inversement pour la femme, c'est-à-dire l'intégration du principe masculin qui se nomme «animus », nous en arrivons à une psyché androgyne? Présentation du processus d'individuation chez Jung et l'apport du néo-jungien, James Hillman.
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Moreaux-Carré, Sophie. "La philosophie de l'imaginaire chez Carl Gustav Jung." Reims, 2000. http://www.theses.fr/2000REIML008.

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Cette étude ne pouvait ignorer l'histoire du développement de la psychanalyse. C'est dans l'examen des difficultés de Jung face à la thérapie freudienne que se décèle l'origine de l'interprétation des concepts exposes dans sa psychologie analytique. L'idée philosophique d'un inconscient collectif situe dans une aire plus profonde et plus impersonnelle que l'inconscient individuel, s'inscrit dans le prolongement de la psychanalyse freudienne. Jung renforce les études empiriques de la psychologie par une introspection philosophique de ce que sont l'imaginaire et le symbolisme. L'inconscient collectif, constitue d'images primordiales, reflète la structure de la psyché de l'homme moderne. L'étude des rêves, les connaissances anthropologiques ou mythologiques, l’herméneutique expliquent le langage figuratif des pensées de l’âme et contribuent à l'élaboration d’une philosophie de l'imaginaire. Les figures mythiques de l'alchimie éclairent le fonctionnement de l'imagination active et expriment le processus d'individuation occidental. Si la confrontation avec l'ombre est la reconnaissance de l'existence des contenus obscurs ou inferieurs de l'ensemble de la personnalité du moi, la relation dialectique conduit aussi a la rencontre d'autres images archétypiques. Inconsciemment l'adepte se penche sur la synchronicité, sur une métaphysique des types psychologiques, sur la fonction religieuse, sur l'art. . . Mais l'introspection peut se poursuivre au-delà et créer une nouvelle synthèse de la personnalité réunissant les contraires dans une unité métaphysique. L'intérêt de la philosophie pour la pensée jungienne est justifie par l'originalité de son approche des concepts. Sa théorie, régie par l'idée que le but de la vie est la réalisation consciente du soi, offre a la philosophie une réelle réflexion ontologique.
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Books on the topic "Carl Jung's psychology"

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Fordham, Frieda. An introduction to Jung's psychology. 3rd ed. [Harmondsworth, Eng.]: Penguin Books, 1987.

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Boundaries of the soul: The practice of Jung's psychology. Northvale, N.J: Jason Aronson, 1994.

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Singer, June. Boundaries of the soul: The practice of Jung's psychology. Sturminster: Prism, 1994.

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Singer, June. Boundaries of the soul: The practice of Jung's psychology. New York: Anchor Books, 1989.

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1934-, Hall James A., ed. Jung's self psychology: A constructivist perspective. New York: Guilford Press, 1991.

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Boundaries of the soul: The practice of Jung's psychology : revised and updated. New York: Anchor Books, 1994.

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Jung's map of the soul: An introduction. Chicago: Open Court, 1998.

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Stein, Murray. Jung's map of the soul: An introduction. Chicago: Open Court, 1998.

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1967-, Stoehr Kevin L., ed. Jung's psychology as a spiritual practice and a way of life: A dialogue. Lanham, MD: University Press of America, 2002.

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Victor White, O.P.: The story of Jung's White raven. Scranton: University of Scranton Press, 2007.

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Book chapters on the topic "Carl Jung's psychology"

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Page, Kevin. "Carl G. Jung." In Psychology for Actors, 77–104. New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781351130950-4.

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Stein, Murray. "Jung, Carl Gustav." In Encyclopedia of Psychology and Religion, 948–53. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_367.

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Hart, Curtis W., Erel Shalit, Mark Popovsky, Paul Giblin, Jeffrey B. Pettis, Mark Popovsky, Mark Popovsky, et al. "Jung, Carl Gustav." In Encyclopedia of Psychology and Religion, 477–80. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_367.

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Stein, Murray. "Jung, Carl Gustav." In Encyclopedia of Psychology and Religion, 1268–73. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_367.

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Crowley, Vivianne. "Jung, Carl Gustav, and Feminism." In Encyclopedia of Psychology and Religion, 961–65. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9092.

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Sauder-MacGuire, Alane. "Jung, Carl Gustav, and Alchemy." In Encyclopedia of Psychology and Religion, 953–56. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_362.

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Schlamm, Leon. "Jung, Carl Gustav, and Gnosticism." In Encyclopedia of Psychology and Religion, 965–68. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_364.

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Brooke, Roger. "Jung, Carl Gustav, and Phenomenology." In Encyclopedia of Psychology and Religion, 968–71. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_365.

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Schlamm, Leon. "Jung, Carl Gustav, and Religion." In Encyclopedia of Psychology and Religion, 971–75. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_366.

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Hart, Curtis W., Erel Shalit, Mark Popovsky, Paul Giblin, Jeffrey B. Pettis, Mark Popovsky, Mark Popovsky, et al. "Jung, Carl Gustav, and Alchemy." In Encyclopedia of Psychology and Religion, 480–83. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_362.

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Conference papers on the topic "Carl Jung's psychology"

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Drobnitsa, Irina. "LATERAL PREDICTORS OF CARL JUNG ‘S PERSONALITY TYPES." In XVII INTERNATIONAL INTERDISCIPLINARY CONGRESS NEUROSCIENCE FOR MEDICINE AND PSYCHOLOGY. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2117.sudak.ns2021-17/140-141.

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