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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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Reich, Michal. "Jungiánský archetyp v současné západní k inematografii aneb forma a obsah filmového vyprávění o archetypech." Master's thesis, Akademie múzických umění v Praze.Filmová a televizní fakulta. Knihovna, 2012. http://www.nusl.cz/ntk/nusl-155975.
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The main topic of this diploma thesis is the form and content of jungian shadow archetype in
contemporary western cinema. In the first chapters it introduces the basic concepts of
analytical psychology, which will be used as the principal method for analysis of the selected
films (Fight Club, Game, Black Swan, Fisher King). The key concept is that in the core of each
story are hidden archetypal contents. According to jungians these are the main force behind
emotional response of audience. In films they can be portrayed either directly ? by
personification into a film characters whose numinosity is supported by film language ? or
indirectly ? by narrative elements and character's functions. The thesis concentrates on both
options and analyzes formal means which express psychic nature of the selected film's
elements. It defines three phases of ego-shadow relationship which are vaguely similar to
three acts structure. It examines shadow archetype's function in the story and in human
psychology as well. The results are put into context of jungian concepts. Rather than creating
a complex system, the thesis outlines another option how to think about film and film
language, which is deeply rooted in human psychology.
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Williams, Kaylea N. "Archetypes in Clay." Digital Commons @ East Tennessee State University, 2017. https://dc.etsu.edu/honors/400.
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The artist discusses the background, ideas, and work entitled Archetypes in Clay, for the completion of her Bachelor of Arts Degree and undergraduate research for the Fine and Performing Arts Scholar program at East Tennessee State University. The artist used this development of work to explore personality types, and how they can be portrayed through clay vessels. In particular, the artist shows her work, how she created the vessels, the testing involved, and the struggles she faced. Archetypes is the focus behind the concept of this project. Her work includes four ceramic vessels, created with clay and finished with glaze. The artist cites Carl Jung, Isabel Briggs-Myers, and NERIS Analytics Limited as important research in this project.
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Hunt, John Jung C. G. "Jung and his archetypes : an extrapolation on polarity /." [Richmond, N.S.W.] : University of Western Sydney, Hawkesbury, Faculty of Social Inquiry, 1999. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030519.100731/index.html.
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Resende, Marques Da Silva Rafaël. "Développement d’une pédagogie du jeu clownesque : un parcours entre Brésil et Europe." Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30082/document.
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Le dialogue entre la pratique et la théorie est la base de cette étude. Le défi est la réflexion à trois niveaux: la création de numéros et de spectacles par le jeu du clown; la recherche de sa théorie; et les expérimentations pédagogiques. L'interrogation sur le clown a commencé au Brésil et s'est déroulée dans quatre pays européens à travers des spectacles, des résidences artistiques, des ateliers et des rencontres avec des artistes à partir de la Cia da Bobagem. Le clown est une figure populaire et banale à la fois, mais il y a des traces primitives de son jeu. Cette étude met l'accent sur cet art sous de nombreux aspects: ses principes, son histoire, ses artistes, sa pratique interculturelle, sa liberté, sa poésie, son incompréhension et ses métamorphoses au fil du temps. C'est une invitation à voyager ensemble dans un monde paradoxalement très proche mais toujours mystérieux. La première partie aborde le parcours artistique du chercheur influencé par la recherche e sa curiosité théorique. Ce sont 15 ans de vie clownesque vécu au Brésil et intensifié en Europe avec la création de quatre spectacles et la réalisation de plusieurs cours de clowns à Bruxelles. La rentrée au Brésil est étudiée à partir des projets subventionés. La deuxième partie montre un esquisse théorique sur le clown du XVIe jusqu’aujourd’hui : dès les moralités aux clowns actuels. L’etymologie du mot clown ouvre ce chapitre qui fait une possible relation du trickster et du clown. La troisième partie fait une réflexion sur le jeu comme un outil d’apprentissage du clown. Il y a la tentative de met en lumière les principes du jeu clownesque et les élements pédagogiques appliqué dans la Cia da Bobagem. Pour conclure, la thèse essaye de montrer que la pratique du clown permet une intégration professionnelle et que la théorie peut amplifier la conception du clown à travers la psychologie, l’anthropologie et l’histoire. La transmission du jeu clownesque par la pédagogie du plaisir peut être l’autre façon de jouer et de transmettre le clown au-delà de la souffrance<br>The dialogue between practice and theory is the basis of this study. The challenge is the reflection in three levels: the creation of numbers and shows by the play of clown; the investigation of clown theory; and the pedagogy experimentations. The interrogation about clown began in Brazil and came to four European countries through performances, artistic residences, workshops and meetings with artists by Cia da Bobagem group. The clown is a popular and a banal figure at the same time, but there are primitive traces of his play. This work explores this art by many aspects: his principles, his history, his artists, his intercultural practice, his freedom, his poetry, his incomprehension, and his metamorphoses over time. It is an invitation to travel together in a world paradoxically very near, but still mysterious. The first part shows the artistc journey of the researcher influenced by the research and theoretical curiosity. These are fifteen years of clown lived in Brazil and intensified in Europe with the creation of four shows and the realization of several clown classes in Brussels. The return to Brazil is studied from funded projects. The second part opens on the etymology of the word clown opens this chapter which makes a possible relation of the trickster and the clown, than indicates a theoretical sketch about the clown from the sixteen century to the present day: from morality to actual clowns. The third part is about the game as a learning tool of the clown. There is the attempt to highlight the principles of the clown game and the pedagogical elements applied in Cia da Bobagem. The thesis shows that the practice of clowning allows a professional integration, that the theory amplifies the conception of clown through psychology, anthropology and history, and that the transmission of the clown game by the pedagogy of pleasure can be the other way to play and transmit the clown beyond suffering
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Kizilcik, Hale Hatice. "Jungian Archetypes In Samuel Beckett'." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606397/index.pdf.
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This thesis analyses the Jungian archetypes employed in Beckett'<br>s trilogy. It begins with an overview of Jungian archetypes and the relation of these archetypes to the fundamental themes dealt with in Beckett'<br>s work. The thesis then asserts that some archetypal features occur almost obsessively and are further clearly implicated in the main themes of the trilogy. The central archetypal patterns that frequently appear in the novel are the hero'<br>s quest, return to paradise and rebirth. This dissertation is therefore primarily organised around these archetypes, and Beckett'<br>s use of these archetypal motifs to reinforce his black philosophy will be illustrated and exemplified in the study.
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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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Schiller, Lina. "Myten om mödomshinnan : tolkad genom Jungs arketypteori." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-19705.
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This paper interprets the myth of the hymen through the archetypal theory of Carl Gustav Jung. Today it has been proven that there exists no hymen that breaks at a woman’s first intercourse. Nonetheless, the myth of the hymen lives on – creating enormous consequences for girls and women. In several cultures the hymen symbolizes purity and a gift to be offered to the man on the wedding night. According to the theories of C. G. Jung, the human psyche contains archaic remains that run cross cultures within the whole of humanity. These remains, called archetypes by Jung, hold special functions within the subconscious, and have been expressed in religions, myths and fairytales since the beginning of mankind, according to Jung. In this paper, tales and collectively held ideas about the hymen will be examined and analyzed. The archetypes found in the material will be identified and their functions presented. The object of the paper is to try to gain a better understanding of how a belief in a nonexistent part of the body has been able to survive. According to my interpretation of Jung's theories, the hymen can be seen as a result of emotionally charged functions in the human psyche, which contributed to the creation of myth of the hymen. Keywords: Analytical psychology, Archetypes, C. G Jung, Hymen, Virginity
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Needham, Rosemary. "Archaeology archetype and symbol : a Jungian psychological perspective on the Neolithic archaeology of the British Isles." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/archaeology-archetype-and-symbol-a-jungian-psychological-perspective-on-the-neolithic-archaeology-of-the-british-isles(09f4d0eb-6d08-48d0-b097-76bb063f285f).html.
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While the advent of modern technologies has increased our understanding of the physicality of prehistoric artefacts for instance their place and method of manufacture and has helped to establish more precise chronologies, the actual meanings tend to elude us. It is in this connection that the insights derived from the work of C. G, Jung could help to shed light on the significance of some of these objects and the practices with which they are associated. One worthwhile line of enquiry entails a more personal approach based on some psychological perspectives from the work of C.G. Jung. It was Jung who emphasised that the scientific rationalist perspective of modernity is just another paradigm and by no means the only way of understanding the world. Another of his important insights was to search for meaning in all human behaviour no matter how bizarre or senseless it might appear. As well as being a modern discipline, Jung’s work can I believe be extrapolated back to the past as he himself stated that some of his insights could be usefully applied to past objects and situations (Jung 1986:5).The problems involved in attempting an analysis of meaning from a period from which no literary evidence survives was one rejected as impossible, (Renfrew & Zubrow 2000) but this problem can be redressed by the application of Jung’s collective unconscious a concept concerned with recurrent patterns in human behaviour. In his view, studies based on an isolated individual are inadequate. Moreover, with regard to the Neolithic period where no written records are extant, it is virtually impossible to reconstruct such detailed information at this level. The following quotation underlines the importance Jung attached to this interpretation:-“Therapy stands or falls with the question. “What sort of world does our patient come from and to what sort of world does he have to adapt? The world is a supra-personal fact, which only deals with the personal element in man. Man is also a part of the world, inextricably involved, he carried the world in himself, something at the same time, impersonal and supra-personal (Jung 1946:30).
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Vaughan-Lee, Llewellyn Charles. ""Imaginal response" : an adaptation of Jung's "active imagination" into a mode of responding to archetypal images in Shakespeare's "Hamlet"." Thesis, London Metropolitan University, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.558842.
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Wilk, Djina. "Das Individuum und dessen Entwicklung - der Einzelne und das Kollektivum : Eine Analyse von Herman Hesses Demian." Thesis, Stockholm University, Department of Baltic Languages, Finnish and German, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-7454.
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<p>This paper combines two theoretical fields, the psychoanalytical and the political, with regards to the discussion on Herman Hesse’s Demian. Rather than to merely see Demian as a psychological study of one particular, singular person, I consider Demian to be an urgent request to people in general that they should follow their inner voice and develop themselves fully as individuals. Furthermore, the novel conveys the message that the individual should live in coexistence with the collective, i.e., social norms. In order to analyze how a psychoanalytical and a political approach complement each other and in turn create another, expanded view of Demian, I have worked with C.G. Jung’s ideas of the individuation process and the archetypes. I have also included articles that deal with the political aspects in Demian and that indirectly deal with Hesses political views.</p>
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Jurgelevičius, Gytis. "Filosofinė C. G. Jungo archetipų interpretacija." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110811_102028-00377.
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Šis magistro darbas yra mėginimas pateikti Jungo teorijos susiformavimo prielaidas ir jos pagrindinio atramos taško – archetipų – sampratą. Pagrindinis Jungo dėmesys sutelktas į asmenybės vidinius išgyvenimus. Patirtis yra svarbiausia pažinimo procese. Jungo išeities taškas – žmogaus egzistencija. Jungas mano, kad tik subjektyvus pažinimas reikšmingas, tačiau toks pažinimas visuomet daugiau ar mažiau atspindi tai, kas bendra visai žmonijai. Subjektyvaus pažinimo pločiui ir gyliui svarbiausia pasaulėžiūra, kuri yra ne kas kita, kaip nuolat tampanti sąmonė. Tiek pasaulis, tiek žmogus keičiasi, todėl nuolatinis naujų turinių perkėlimas į sąmonę - būtina pasaulėžiūros praplėtimo ir atsinaujinimo sąlyga. Platesnė pasaulėžiūra lemia aiškesnį įsižiūrėjimą į pasaulio reiškinius ir asmenines tipines nuostatas. Jungo manymu, kiekvienas žmogus yra unikalus, jo pasaulio ir savęs matymo būdas yra savitas, priklausantis nuo psichologinio tipo. Tokios nuomonių įvairovės, požiūrių reliatyvumo kompensavimo funkciją atlieka žmogaus įgimtas polinkis formuoti ar atkurti bendrąsias idėjas. Sąmonę Jungas laiko nedidele visos psichikos dalimi. Egzistuoja individuali pasąmonė su labiau asmeniniais, unikaliais turiniais, ir kolektyvinė pasąmonė su universaliais visai žmonijai turiniais. Būtent kolektyvinėje pasąmonėje, kurią žmogus atsineša su savimi ateidamas į šį pasaulį, slypi archetipai. Jie yra paveldimas sugebėjimas formuoti idėjas, kurios užpildomos patirties turiniu. Įgimtos ne pačios idėjos... [toliau žr. visą tekstą]<br>This master work is attempt to reveal Jung‘s theory background and to give it‘s main base – archetypes – conception. Jung‘s focus of attention pointed on individual‘s inner life. Own experience is the most important thing in a process of knowledge. Jung‘s beginning is human existence. He thinks that only subjective knowledge is significant. However this kind of knowledge also represents generality more or less. World-view is fundamental to subjective knowledge depth and width. World-view is nothing more nor less than constantly becoming consciousness. Extensive world-view is critical to more clear double-take on universe phenomenones and individual typical attitudes. Jung thinks that every person is unique, everyone sees himself and the universe differently and it depends on psychological type. This opinion variance and attitude relativism needs compensation. This function belongs to inborn human tendency to model general ideas. In Jung‘s theory consciousness is a small part of psyche. There is individual subconsciousness with unique, individual content and collective subconsciousness with universal content. Collective subconsciousness is heritable and it contains archetypes. This is heritable capability to form the ideas, which are completed with own experience content. Not the ideas are heritable, but tendency to create recurrent images and motives at all times and places. However Jung thinks that archetypical forms phenomenon could stand on conditionally mental or even... [to full text]
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Welman, Mark. "Death and gnosis: archetypal dream imagery in terminal illness." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002593.
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The central aim of this study was to explore the meaning of death as both a literal and an imaginative reality, and to elucidate the fundamental tensions between these meanings of death in modern existence. Recognition was given to the need for a poetic rather than a scientific approach to thanatology, and an epistemological foundation for a poetics of death was sought in the tradition of gnosis. Theoretically, the study was grounded in the analytical psychology of C.G. Jung. It was argued that despite Jung's erratic allegiance to a Cartesian ontology and epistemology, his approach to death was nevertheless fundamentally poetic. The poetic parameters of death and dying were explored in the context of Jung's understanding of the dialectical tension between the ego and the self, and it was concluded that while death represents an opening to the imaginative possibilities of existence, these potentialities can come to the fore only when there is a corresponding willingness to die. In these terms, it was concluded that the tension between life and death forms a pivotal dynamic of human existence. These considerations led to the Question of whether the poetic parameters of death and dying are applicable to the encounter with death as a concrete actuality. It was hypothesised that the approach of death would be met at two levels of reality, that of the ego and that of the self. The expectation was that while death would be seen as a literal ending from the perspective of the former, it may represent the fulfilment of Being from the viewpoint of the self. It was also assumed that the tension between these images of death would be mediated by way of archetypal symbols, which represent the bearers of gnosis in modern culture. To address these issues at an empirical level, a hermeneutically grounded thematic analysis of 108 dreams reported by dying persons was undertaken. Twenty initial themes emerged from the data. Each of these themes was in turn elucidated by way of Jung's method of amplification. This exercise yielded five concise themes, these being (a) death, (b) transformation, (c) the self (d) the Feminine, and (e) the Masculine. It was concluded that dreams manifesting during the dying process reveal a fundamental tension between literal and metaphoric possibilities of death. Dream symbols were also found to mediate between this tension, and to orchestrate the individuation process. It was concluded that in the context of dying, dreams may reflect and facilitate the emergence of a meaningful gnosis of death. The clinical implications of these findings were onsidered, and indications for further research were provided.
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Treija, Lauma. "Les traces de mythes dans Le Petit Prince d'Antoine Saint-Exupery : Une analyse fondée sur la théorie du Carl Gustav Jung." Thesis, Linnéuniversitetet, Institutionen för språk (SPR), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-55118.
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The aim of this study is to analyse the patterns of ancient myths that can be found in the novel Le Petit Prince by Antoine Saint-Exupery. In order to understand the culture and human behavior we will draw parallels to ancient myths and through the discovered myths in the novel, we will use the help of Carl Gustav Jung’s theory about the human psyche. The main questions are the following : What are the patterns of ancient myths in the novel Le Petit Prince ? Do these myths carry any messages that we, as readers, can learn from ? In the introduction, a theorical backround is given which defines the concept of myth and explains briefly Jung’s theory. Our analysis shows that although myths differ from one another they all have the same roots. By this means, all characters in myths are archetypes that, according to Jung, are the same through history and in every culture. By studying the archetypes in this novel, like the divine child, Anima/Animus, the Sages etc., we are able to understand the plot more clearly. We are also aware of patterns that seem to repeat themselves through the generations. Our conclusion is that humans adapt easily to their surroundings and eventually lose their self-awareness. Therefore Saint-Exupery sends readers the message that we have to wake ourselves up to truly live our lives. Also we discovered that numerous archetypes that are present in all of myths, give us clues to self-realization, thus myths are necessary for people of all ages.
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Vidal, Pacheco Georgett. "Arquetipos de Jung en discursos de peruanidad." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2020. http://hdl.handle.net/10757/653583.
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Los arquetipos son esquemas innatos que se encuentran en el inconsciente colectivo y ayudan a entender el mundo. El psicoanalista Carl Gustav Jung teorizó y propuso diversos arquetipos de la personalidad que hoy son utilizados en la publicidad. Por otro lado, la peruanidad resulta difícil de definir, a pesar de que, además de Víctor M. Andrés Belaúnde (quien acuñó la palabra y teorizó sobre ella), diversos autores y pensadores hayan abordado el tema de lo peruano. Ello se debería a que esta pertenece a un imaginario, un ideal, un mito, un discurso. En el presente artículo se buscará identificar, relacionar y analizar los arquetipos de Jung empleados en los discursos sobre peruanidad en los pots de Facebook de las marcas fast food KFC y Bembos en el Perú durante el año 2019. Para ello, se realizó una recopilación general de los principales y diversos discursos sobre peruanidad, encontrándose 5 perfiles de lo peruano; y, finalmente, se definieron los 12 arquetipos de Jung empleados en la teoría publicitaria.<br>Archetypes are innate schemes found in the collective unconscious and help to understand the world. Psychoanalyst Carl Gustav Jung theorized and proposed various archetypes of personality that are used in advertising today. On the other hand, peruvianness is difficult to define, even though, in addition to Víctor M. Andrés Belaúnde (who coined the word and theorized about it), various authors and thinkers have addressed this issue. This is because it belongs to an imaginary, an ideal, a myth, a discourse. This article seeks to identify, to relate and analyze Jung's archetypes used in the peruvianness discourses of the fast food brands KFC and Bembos in Peru during the year 2019. For this, a general compilation of the main and various discourses of peruvianess was made, finding 5 profiles of the Peruvian; and, finally, the 12 Jungian archetypes used in advertising theory were defined.<br>Trabajo de investigación
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Nygård, Maria. "Mandalans mittpunkt : Arketyper och symboler i Susan Coopers Mörkret stiger." Thesis, Södertörn University College, School of Gender, Culture and History, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1135.
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<p>The aim of this study is to analyse the archetypical patterns and symbols in Susan Cooper’s The Dark is Rising. An archetype is, in literary studies, a concept used to describe an image, symbol or narrative pattern which is very frequently occurring , for example the Hero archetype. Archetype theories today are mainly based on the work of psychiatrist C.G. Jung or literary theorist Northrop Frye.</p><p>The Dark is Rising is a series of five fantasy books for children, in which an old struggle between two cosmic forces, Light and Dark, is about to reach its final battle. This study shows how The Dark is Rising follows an archetypical narrative pattern in which the aim is to create a whole – the Self, in Jungian theory. The conception of the world in The Dark is Rising is an archetypical one. The world was once whole, but later divided in two opposing forces – Light and Dark. In the final book, when the Dark is defeated and the Light leaves Earth to the humans, the world is whole again. The life of main character Will Stanton also follows this pattern, making him an archetypical Hero. His development can be seen as the process of individuation, which in Jungian theory is the process of creating a whole, unified Self by integrating the conscious and the unconscious. Also the Mandala, which is a very important symbol in the books, is an archetypical symbol for unity and the Self.</p>
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Perrone, Maria Paula Monteiro Silveira Bueno. "Complexo: conceito fundante na construção da psicologia de Carl Gustav Jung." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/47/47134/tde-30072009-135120/.
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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.<br>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.
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Spratley, Warren. "The Promise: A Mythic-Archetypal and Gender-Oriented Analysis of J.D. Salinger's "A Perfect Day for Bananafish"." VCU Scholars Compass, 2013. http://scholarscompass.vcu.edu/etd/3241.
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This thesis is an analysis of J.D. Salinger’s “A Perfect Day for Bananafish” from both mythic-archetypal and gender-oriented perspectives. It looks specifically at the way a gender-oriented reading allows one to interpret “Bananafish” as a radical reassessment of Carl Jung’s ideas about the process of individuation, as well as Joseph Campbell’s conception of what he describes as the monomyth in his The Hero with a Thousand Faces. The reader is asked to look at how patriarchal values have greatly limited the development of these characters’ identities over time, and the complex archetypal and mythic implications of this limitation.
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Enrico-Johnson, Olisa-Mequella F. "Giving Voice to the Hero Within: The Combination of Two Methodologies for Training the Actor/Performer-- The Use of Ritual Poetic Drama Within the African Continuum and Archetypes for the Actor/Singer As Explored in the Performances of A Thousand Faces: Every Day Heroes A Deconstruction of The Hero With A Thousand Faces by Joseph Campbell." VCU Scholars Compass, 2010. http://scholarscompass.vcu.edu/etd/2113.
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Joseph Campbell tells us that if you look closely at all cultures you find the story of “The Hero's Journey”, the vehicle for my thesis project, a devised theatre piece titled A Thousand Faces: Everyday Heroes. Though the subject of A Thousand Faces is the exploration of “The Hero's Journey” the foundation of the work is the application of the pedagogical principles of Ritual Poetic Drama Within the African Continuum (RPDWAC) as outlined in the practices of my mentor Dr. Tawnya Pettiford-Wates, Assistant Professor of Performance at Virginia Commonwealth University Theatre (VCU). I apply RPDWAC pedagogical principles to Archetypes for the Actor/Singer (AFAS), a training methodology developed by Frankie Armstrong and another of my mentors, Professor of Voice and Speech and Head of Performance at VCU Theatre, Janet B. Rodgers. This paper outlines the process and performance of a class that combined these methodologies.
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Targino, Renata Fernandez. "A educação e o professor polivalente: considerações a partir de Carl G. Jung e Hannah Arendt." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-03102014-104333/.
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A educação de crianças e jovens é um pré-requisito para a continuação do mundo humano. Sem ela, nenhuma sociedade sobreviveria a mais de uma geração. Nesse contexto, o professor ocupa um papel central, sendo um representante do mundo dos adultos frente a seus alunos. Esta pesquisa teceu um diálogo entre a Psicologia Analítica de Carl G. Jung, sobretudo em suas concepções sobre a educação e o arquétipo do Mestre-Aprendiz, e as reflexões de Hannah Arendt sobre o compromisso da escola com o mundo público. A partir da aproximação entre estes dois autores, buscou-se ampliar a compreensão de como os professores polivalentes significam a própria experiência docente atualmente e como a relacionam com seu papel dentro do contexto educacional. Para tal, foram realizadas seis entrevistas semi-dirigidas com professoras do Ensino Fundamental I, sendo que cinco atuavam em escolas particulares e uma na rede pública. Além disso, no final de cada entrevista foi solicitada a elaboração de um desenho relativo à profissão. O material coletado foi agrupado e analisado sob inspiração do método de processamento simbólico. Verificamos que a educação, como toda situação típica humana, é regida por um campo simbólico: o do Mestre-Aprendiz. Nesse campo, encontramos a influência de quatro polaridades arquetípicas significativas: Curador-Ferido, Puer-Senex, Narciso-Eco e Sísifo-Criança Divina. Um dos resultados obtidos foi que algumas polaridades, embora estivessem presentes, não se mostraram tão expressivas, como por exemplo, o simbolismo de Sísifo. Os dados sugeriram que, atualmente, alguns professores polivalentes têm dificuldade em desenvolver uma persona profissional adequada, o que parece estar atrelado a uma deficiente responsabilização pelo mundo e por sua função frente às novas gerações, tal como coloca Arendt. Tal fato pode influenciar negativamente os impasses escolares atuais. Por último, inferiu-se que as professoras que conseguem transitar pelas polaridades arquetípicas presentes no campo simbólico que permeia a relação professor-aluno, tendo clara sua função de professora e seu papel dentro do contexto educacional, têm na profissão docente um elemento significativo para o próprio processo de individuação e, possivelmente contribuem de forma efetiva na criação de um espaço compartilhado propício ao aprendizado de seus alunos<br>Education of children and juveniles is a requirement to the human world perpetuation as it is. Without it, societies would find a hard time getting to the next generation. In that scenario, the role of the teacher is central, being a representative of all adult inhabitants. This research draws a dialog between Carl G. Jung´s Analytical Psychology, especially his understanding of education and the Master-Apprentice archetype, and Hannah Arendt´s reflections over the school´s compromise due to the world. By dragging theses authors together, seeks to understand how elementary school teachers give meaning to their very own experience nowadays and how they relate to the educational sphere. A total of six semi-structured interviews were made to Elementary School female teachers, being one of them from the public system. At the end of these interviews they were asked to draw something related to their profession. All data was analyzed using symbolic interaction approach. We noticed that education, as with other typical human situations, is conducted by a symbolic field: the Master-Apprentice. Moreover, we found four distinct archetypal polarities: Wounded-Healer, Puer-Senex, Narcissus-Echo and Sisyphus-Divine child. However, the importance of these polarities differs significantly; for example, Sisyphus symbolism is not so decisive. Data suggests that elementary school teachers are having difficulties to develop the right persona on work, which might be related their lacking of responsibility with the world and with the future generation, as Arendt pointed out. That alone might have negative impact on modern schools challenges. In addition, our research also observed that some teachers are able to move along the different polarities of the symbolic field of teacher-students relations, clearly understanding of their role in educational system, they find in their career impactful points on their own individuation, and they might create a proper learning-environment to their students
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Bongers, Christine Mary. "Blue Horses and Illuminating the Shadow : a novel manuscript and exegesis." Queensland University of Technology, 2008. http://eprints.qut.edu.au/18312/.
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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.
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Raetz, Edward Tucker. "Taran: An individuated hero for the collective unconscious." CSUSB ScholarWorks, 2004. https://scholarworks.lib.csusb.edu/etd-project/147.
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This study analyzes Lloyd Alexander's The Prydain Chronicles through a Jungian lens. Previous scholarship on Alexander's works has briefly considered archetypal criticism, but not extensively. Bruno Bettelheim's thoughts are used intermittently throughout the thesis. This study concentrates on Taran's individuation process, the discovery of true selfhood, and his consequent development of a whole psyche.
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Agostinho, Márcio Roberto. "O arquétipo do sagrado, a religião e o sentido da vida em Carl Gustav Jung." Universidade Presbiteriana Mackenzie, 2006. http://tede.mackenzie.br/jspui/handle/tede/2403.
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Previous issue date: 2006-12-13<br>This research addresses the Carl Yung's postulation in which
religious thinking has rooted in the soul. In others terms, Jung has established a psychological foundation for the religious thinking. The aim of this work is therefore to try to understand the sacred having as stating point, the mind where reposes actively a imago Dei. Furthermore, it envisage to comprehend the relationship of this religious thinking (imago Dei) to the meaning of life. This imago revealed by the Self the divine archetype 0 is the ultimate answer of the soul: its earnest desire for life meaning. As the soul belongs to the inner world of the individual, only when one turns to the inside of self, than, he will discover the path which leads to the meaning of life and ultimately to the healing of the individual personality.<br>A presente pesquisa trata da postulação junguiana de que o
pensamento religioso se originou da alma. Em outras palavras, Jung fez uma fundamentação psicológica para o pensamento religioso. O objetivo desse trabalho então foi tentar compreender o sagrado a partir da psique onde repousa ativamente uma imago Dei. Procurou ainda, constatar a possível relação desse pensamento religioso (imago Dei) com o sentido da vida. Essa imago manifestada pelo Self -arquétipo do divino - é a resposta à questão última da alma: o anseio que ela tem pelo sentido da vida. Como a alma pertence ao mundo interior do indivíduo, somente fazendo uma volta para dentro de si mesmo é que se trilhará o caminho que leva ao sentido da vida e, em última instância, à cura para a sua personalidade.
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Barbosa, Carlos Antonio Carneiro. "A religião, a racionalidade protestante e a sociedade de Fausto." Universidade Presbiteriana Mackenzie, 2012. http://tede.mackenzie.br/jspui/handle/tede/2413.
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Previous issue date: 2012-03-14<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Faust: the power of the myth. The myth has itself a transformation power. On it there is a prospect to restore or to destroy, because the myth has a particular characteristic that never let the things on way they are. So this is the Doctor Faust´s myth that the legacy plots like a construct of the modern man representation and at the same time it is an overpowered rage of rationality without heart and soul, property of our contemporary society. Its origins are perfectly searchingly, because it is about a modern myth and beyond that, the myth is alive and palpitate. The historic figure of Johann Georg Faust aggregates during the 16th Century in Germany that brings peculiar characteristic of men like Agrippa von Nettesheim e Paracelso, both alchemist and his contemporaries whose generated a legendary substratum of the myth. After the publication of Faustbuch (1587), a record is not totally veridical about the feat and profanity of Georg Faust, the incipient myth found its way to England bringing at this point personal traits from the Elizabethan wizard, the Doctor John Dee. From this blend between the German myth and the England wizard, it was born the literary Faust through the writing play between 1588 and 1589 by Christopher Marlowe, The Tragic History of Doctor Faustus. Popularized, the story achieved fame in the European market adapted for the puppets theater. And it was the way that the myth reaches the knowledge of Johann Wolfgang von Goethe, German poet. Author of Faust: a tragedy, parts I and II (1808 e 1832), Goethe was the responsible for the consolidation of the myth and to make it become universal, it was considered his highly exponent. One life dedicated for this work, the Goethe´s Faust was richly explored by Carl Gustav Jung, who was considerable part of his studies about archetypal psychology of unconscious. It is exactly the archetypal relation of the Doctor Faustus´s myth with the weberian model of Protestant rationality, with the contemporary religion of opulence, the motto of this dissertation.<br>Fausto: o poder de um mito. O mito traz em si poder transformador. Nele reside a possibilidade de restaurar ou de destruir, pois é próprio do mito nunca deixar as coisas do jeito como elas estão. Assim é o mito do Doutor Fausto, cujo legado urde como constructo da representação do homem moderno e, ao mesmo tempo, da fúria avassaladora da racionalidade sem alma e sem coração própria de nossa sociedade contemporânea. Suas origens são perfeitamente sondáveis, pois trata-se de um mito moderno e, mais, um mito vivo e pulsante. À figura histórica de Johann Georg Faust agregam-se, na Alemanha do século XVI, características bastante peculiares de homens como Agrippa von Nettesheim e Paracelso, ambos alquimistas e seus contemporâneos, gerando o substrato lendário do mito. Após a publicação do Faustbuch (1587), registro não totalmente verídico acerca das façanhas e profanidades de Georg Faust, o mito incipiente chega à Inglaterra agregando desta vez traços personais do mago elizabetano Doutor John Dee. Dessa mescla entre o mito alemão e o mago inglês nasce o Fausto literário por meio da peça escrita entre 1588 e 1589 por Chistopher Marlowe, A Trágica História do Doutor Fausto. Popularizada, a história ganha as feiras européias adaptada para o teatro de marionetes. E, foi assim nesse formato que o mito chegou ao conhecimento de Johann Wolfgang von Goethe, poeta alemão. Autor de Fausto: uma tragédia, partes I e II (1808 e 1832), Goethe foi responsável pela consolidação e universalização do mito, sendo considerado seu principal expoente. Trabalho de toda uma vida, o Fausto de Goethe foi amplamente explorado por Carl Gustav Jung, fazendo parte considerável de seus estudos sobre a psicologia arquetípica do inconsciente. É justamente essa relação arquetípica entre o mito do Doutor Fausto e o modelo weberiano de racionalidade protestante, com a religião contemporânea da opulência, o mote deste trabalho.
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Tsai, Wen-Sheng. "Le cinéphile à la découverte de sa nostalgie : une circumambulation sous le signe de Wong Kar Wai." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100055/document.
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Comment faire un travail scientifique si le chercheur est déjà trop obsédé par son objet d’étude et si, d’ailleurs, ce dernier n’est pas seulement un objet réifié mais doté d’une certaine réalité de l’âme ? La distance délicate entre le subjectif et l’objectif est ainsi l’enjeu principal de cette thèse, une recherche dont le chercheur est un cinéphage devenu cinéphile, qui est hanté par sa passion pour son objet bien vivant qu’est le cinéma de Wong Kar Wai mais qui a envie de vivre symboliquement cette passion. Il s’agit donc de l’équation personnelle d’après C. G. Jung et de cette distance ironique selon Antoine de Baecque. Vis-à-vis d’une telle difficulté méthodologique qui est en fait une occasion très généreuse, une approche empirique et une attitude religieuse se proposent. D’où le chercheur-cinéphile se lance dans un itinéraire homérique, à la recherche de son mythe du cinéma total qui n’est rien d’autre que son archétype du cinéma dont le symbole vivant se veut exactement Wong Kar Wai. Cette recherche devient, au fur et à mesure, une découverte, vu que la nostalgie n’est pas ailleurs, mais chez soi. Dans une telle circumambulation sous la forme d’une mise en abîme, le rapprochement entre une histoire du cinéma et une Histoire du cinéma n’est qu’inéluctable. Re-contextualisés sont les souvenirs personnels du chercheur du cinéaste hongkongais et plusieurs protagonistes rencontrés dans sa cinéphilie (Bresson, King Hu, Langlois, Bazin, Tarkovski, la bande de Truffaut, Dumont, etc.) sur la route et envisageable est une filiation toujours en devenir entre ce qui arrive avant et ce qui vient après. Que ces pages soient une scène de la création-critique et que la fonction cinéphile se manifeste à travers elle<br>How to conduct a scientific work if the researcher is himself already incurably obsessed by his study material? This question fits in quite well for the present case, since the PhD student is an inveterate lover of Wong Kar Wai’s cinema. In other words, the situation is that of a cinephage-turned-cinephile — extremely conditioned by a living work inescapably defined by an amorous aura — who is trying to find a way out, in a relatively rational way, that is to say, symbolically, to deal with this entanglement as mise en abyme. Two methodological as well as deontological perspectives are thus drawn on, “the personal equation” adapted by C. G. Jung and “the ironic distance” coined by Antoine de Baecque. Hopefully, the writing of this dissertation could be regarded as a circumambulation whose goal is nothing more than its very process which is a nostalgic yearning for the cinema archetype, or, in terms of André Bazin’s idea(l): the myth of total cinema
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Zanini, Claudio Vescia. "The myth of the vampire and blood imagery in Bram Stoker's Dracula." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2007. http://hdl.handle.net/10183/12102.
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O objetivo deste trabalho é apresentar uma leitura do romance Drácula, do escritor irlandês Bram Stoker, publicado em 1897. O propósito do estudo é identificar os arquétipos e imagens predominantes em Drácula, mostrando em que medida eles representam questões pertinentes à sociedade vitoriana e aos públicos receptores que obra teve desde então. A obra é publicada em um momento histórico que se configura ponto crucial na conflituada transição entre os antigos valores rurais britânicos e os da moderna sociedade urbana contemporânea, e a conseqüência desta transição é uma mudança drástica no código comportamental britânico. Diversos elementos desta transformação podem ser identificados nas representações simbólicas encontradas no romance de Stoker, e a voracidade com que a obra é consumida pelos leitores desde a época vitoriana se configura sintoma das premências decorrentes da excessiva repressão daquele período. A análise do arquétipo do vampiro e das imagens arquetípicas apresentadas em Drácula se dará predominantemente através do exame das implicações psicológicas e antropológicas ligadas ao imaginário do Sangue. O embasamento teórico se ampara nas contribuições prestadas por Carl Gustav Jung e Gilbert Durand. A dissertação vem subdividida em três capítulos. Na primeira parte do capítulo um apresento as contextualizações referentes a certos fenômenos observados na sociedade vitoriana, especialmente no que tange às implicaturas de gênero no código comportamental da época, e na segunda apresento contextualizações referentes a personagens históricos que influenciaram Bram Stoker na criação de seu personagem principal. No segundo capítulo, remeto ao embasamento teórico, apresentando os conceitos definidos por Jung nos quais a leitura do capítulo 3 se ampara, bem como analiso símbolos, imagens e arquétipos em Drácula de acordo com os regimes da imaginação propostos por Durand. No terceiro capítulo ofereço minha leitura do romance, na qual identifico e analiso imagens e símbolos do Sangue presentes no romance. Na conclusão, apresento as últimas considerações, com o intuito de ratificar as fortes ligações que se estabelecem entre os significados velados inscritos no romance e as vivências da sociedade receptora, tendo como base o mito do vampiro e sua associação com o imaginário do sangue na tentativa de explicar a bemsucedida e contínua recepção do romance.<br>The aim of this thesis is to present a reading of Dracula, published in 1897 by the Irish author Bram Stoker. The purpose of the investigation is to identify the predominant archetypes and images in Dracula, showing to what extent they represent relevant issues to Victorian society and the audiences the novel has had since then. The work is published in a crucial historical moment, during which the British traditional rural values are replaced by modern and urban ones. A major consequence of such a transition is a drastic change in the British behavioral code. Several elements in such a transformation can be identified in Stoker’s novel, and the eagerness with which the work was accepted by Victorian audiences is a symptom of the needs that resulted from the excessive repression from that period. The analysis of the archetype of the vampire and the archetypal images presented in Dracula unfolds predominantly through the examination of the psychological and anthropological implications connected to blood imagery. The main theoretical tools come from the studies of Carl Gustav Jung and Gilbert Durand. The thesis is subdivided in three chapters. In the first part of chapter one I present some contextualization referring to certain phenomena perceived in the Victorian society, mainly the ones regarding the gender implications in the behavioral code of the time, and in the second part I present contextualization connected to historical characters who influenced Bram Stoker in the creation of his main character. In chapter two I present the theoretical approach, introducing the concepts defined by Jung upon which the reading in chapter 3 is based. I also analyze symbols, images and archetypes in Dracula according to the orders of the image proposed by Durand. In chapter three I offer my reading, identifying and analyzing blood images and symbols in the novel. In the conclusion, I present the final considerations, with the purpose of ratifying the strong bonds connecting the underlying meanings present in the novel and the life experience of the audience, having as a basis the myth of the vampire and its association to the blood imaginary, in an attempt to explain the successful and continuous reception of the novel.
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Farah, Rosa Maria. "Ciberespaço e seus navegantes: novas vias de expressão de antigos conflitos humanos." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/15894.
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Previous issue date: 2009-09-18<br>The objective of this work is to describe behaviors and experiences of the Internet users according to observations made during the coordination of the NPPI Núcleo de Pesquisas da Psicologia em Informática (Center for Psychological Research about Informatics), which is part of the Clinical School of the Psychology Department at PUC-SP. The behaviors and situations described were qualitatively analyzed having the concepts of Analytical Psychology as a reference. The work starts with a revision of the material that has been published about the Internet and its developments, and this material comes from different psychological schools. Many publications from other areas are listed (philosophy, sociology, etc), since they also study the psychological factors that are present in the analysis of the Internet usage. A few Jungian works related to the topic are presented as well. A brief summary about the creation and development of computers and the Web and their effects on the relationship man ���� machine is used to examine the relationship between the evolution of new technologies and the development of consciousness considered as processes that occur synchronically. The fifth chapter presents concepts and ideas proposed about the cyberspace as a psychic space. After that, it discusses the notion of a virtual body and presents examples about the presence of the images related to technology in dreams that people have nowadays. The cyberspace is occupied by the internauts who use it as a stage for expressing conflicts, as well as a place for experimenting with new forms for structuring the subjectivity and for establishing relationships and connections. On the other hand, we also notice attempts to create new forms of knowledge, through the use of resources and tools that allow for activities in group and that are offered by the communication made possible through informatization. The last topics of the fifth chapter offer a picture of these expressions in the field of virtuality<br>O objetivo deste trabalho é descrever comportamentos e vivências dos usuários da Internet, de acordo com observações feitas durante a coordenação do NPPI - Núcleo de Pesquisas da Psicologia em Informática, o Serviço de Informática da Clinica Escola da PUC-SP. O método adotado foi a Observação Participante. Os comportamentos e vivências descritos foram analisados qualitativamente segundo o referencial da Psicologia Analítica. O trabalho se inicia por uma revisão da literatura da qual constam publicações sobre o tema Internet e seus desdobramentos, fundamentadas em diferentes enfoques psicológicos. São relacionadas publicações de áreas afins (filosofia, sociologia etc.) por conterem estudos que tangenciam fatores psicológicos envolvidos na análise dos usos da Internet. Ao final, são apresentados trabalhos junguianos referentes ao tema. Na sequência, insere-se breve histórico sobre a criação e desenvolvimento dos computadores e da WEB e suas repercussões para a relação homem ���� máquina, com o objetivo de relacionar a evolução das novas tecnologias ao desenvolvimento da consciência, como processos que ocorrem em sincronia. Compondo o quinto capítulo são apresentados inicialmente conceitos e proposições sobre o ciberespaço como espaço psíquico. Em seguida, a noção do corpo virtual e ilustrações sobre a presença de imagens referentes à tecnologia nos sonhos da atualidade. O ciberespaço é ocupado pelos internautas como palco de expressão de conflitos e de ensaio de novas formas de estruturação da subjetividade, estabelecimento de vínculos e relacionamentos em renovadas expressões. Como contraponto, observa-se a experimentação de alternativas de construção do conhecimento, com a utilização dos recursos e ferramentas colaborativas oferecidas pela comunicação informatizada. Os últimos itens do quinto capítulo compõem um painel ilustrativo sobre essas expressões do ser humano no campo da virtualidade
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Sorenson, Peter David, and peter sorenson@rmit edu au. "Signs of mid-life: images from the contemporary Australian mid-life male psyche." RMIT University. Applied Communication, 2005. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20060428.113457.
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This research project investigates images from the contemporary Australian mid-life psyche, exploring the contribution to individual transformation made through the creation of, and reflective engagement with, personal imagery. Asking the question: 'What do contemporary Australian mid-life males consider to be a rich and sustaining inner life?' This project documents the visual images, descriptions, and reflections of a group of five participants, discussing the individuals' experiences of aesthetic self-inquiry with reference to divergent theories of psychology, art therapy and philosophy of aesthetics.
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Rafala, Carmelo. "The odyssey of Dune : epic, archetype and the collective unconscious." Diss., 2001. http://hdl.handle.net/10500/15848.
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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.<br>English Studies<br>M.A. (English)
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Karasová, Teresa. "Analýza genderových archetypů v knize Women Who Run With the Wolves." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-435412.
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In this thesis, I focus on the gender analysis of a book called Women Who Run with the Wolves by Clarissa Pincola Estes. In my opinion, this book can be used both as study material and in one's personal life since it's a interpretative essayist which is in between a scientific text and fiction. In my thesis, I expand theories of Annis Pratt, Pam Morris, and Judith Fetterley. Since Estes puts a lot of focus onto the importance of archetypes I interpret them in the theoretical part and afterward, I put my full focus onto them in the analytical part of the thesis. Estes is strongly influenced by the analytical psychology of Carl Gustav Jung, because of this I focus on the subject, about which Jung's classical texts are about and which concepts can be taken subversive. At the same time, I am trying to point out in what sense was the Estés approach similar or vice versa is different from the other authors dealing with the archetypal issue. While working on the other topics mentioned above I am working on identifying other concepts, mainly feminist based theories, which influenced the discourse of the text. The main goal of this thesis is not a literary analysis of every single story, but a critical evaluation of how the author interprets the stories and what is the meaning of each archetype. While...
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EN, HSU NING, and 許寧恩. "Jung’s analytical psychology explore the time meaning of archetype and symbol." Thesis, 2006. http://ndltd.ncl.edu.tw/handle/56425428734661345328.
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碩士<br>輔仁大學<br>宗教學系<br>94<br>原型研究在當代學術中有不同探討面向，本篇論文主要以榮格分析心理學理論為研究主軸，透過循序漸進方式，深入探討原型所象徵時代意義，首先，我們需要先了解「原型在分析心理學派」中的發展，作為研究導航﹔進而藉由對榮格提及原型四個面貌說明其呈現不同象徵意函，以此，漸漸地帶入主題，以艾克哈及伊利亞德思想切入不同象徵面貌陳述其時代發展所呈現原型意義，最後，深入本篇論文以艾克哈及伊利亞德對原型、煉金術、救贖…等探討為研究主題，說明原型在不同時代中所象徵意義，選擇此研究主題，一方面希望能喚醒人們對宗教信仰過程重視，重新思考它對我們生命意義，另一方面，也期盼對原型探討，能讓人們發現雖然不同時代背景，人們體驗宗教會隨時代、風俗民情…等不同因素有所有變化，但其內在的一項動力－原型面貌─實踐耶穌愛人的精神，卻如同我們生存的根一樣，它是永存不變的，雖然，隨著不同呈現方式，它有不同面貌向人們引領揮手。
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Hunt, John V., University of Western Sydney, and Faculty of Social Inquiry. "Jung and his archetypes : an extrapolation on polarity." 1999. http://handle.uws.edu.au:8081/1959.7/26074.
Full textAbstract:
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.<br>Master of Science (Hons) (Social Ecology)
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Veselá, Blanka. "Osudové ženy v beletrii Ladislava Klímy : genderové archetypy v dílech Utrpení knížete Sternenhocha a Slavná Nemesis." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-329064.
Full textAbstract:
This thesis is a literary analysis that discusses gender archetypes within two extensive literary works of Ladislav Klíma which he adapted into final pieces: Sufferings of Prince Sternenhoch and Glorious Nemesis. The methodological and theoretical part of the work examines the question of literary canon, defends feminist criticism as a legitimate approach to text analysis, looks back at the relatively short history of the use of gender as an analytical category, and represents a method of resistant reading. It also reflects the inspirational source of Klíma's authorship, the philosophy of Friedrich Nietzsche with an emphasis on gender aspects. Using classical feminist texts, works of literary theory, and the works that are central (not exclusively to feminist) analysis of (not only literary) archetypes identifies (mostly) female literary characters with some of the traditional (but also less common) archetypes - mother, witch, goddess of justice and fate, collaborator, and others. Except for archetypes, the thesis also discusses other gender (literary) aspects, for example the issue of stereotypical display of femininity and masculinity, the conceptualization of women as a capital, and women's connection with nature or female sexuality which is still often analyzed on the basis of the...
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Krause, George Frederick. "Televisiekykers se ervaring van die uitbeelding van Anima en Animus in televisieadvertensies." Thesis, 2006. http://hdl.handle.net/10500/2434.
Full textAbstract:
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.<br>PSYCHOLOGY<br>MA(SS) (PSYCHOLOGY)
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Najbrt, Tomáš. "Mýtus jako psychologický fenomén a jeho význam pro moderního člověka v pohledu C. G. Junga." Doctoral thesis, 2020. http://www.nusl.cz/ntk/nusl-436853.
Full textAbstract:
UNIVERZITA KARLOVA EVANGELICKÁ TEOLOGICKÁ FAKULTA Dizertační práce MÝTUS JAKO PSYCHOLOGICKÝ FENOMÉN A JEHO VÝZNAM PRO MODERNÍHO ČLOVĚKA Z POHLEDU C. G. JUNGA Tomáš Najbrt Katedra religionistiky Vedoucí práce: doc. PhDr. Zdeněk Vojtíšek, Ph. D. Studijní program: Teologie Studijní obor: Historická teologie a teologie náboženství Praha 2020 Summary This work deals with three main areas: myth, human psychology and Carl Gustav Jung's personality. It deals with the contradiction between the rational evaluation of myth and its actual influence on shaping the ideas of the modern man about the world that surrounds him, and the creation of new myths in modern times. It shows the influence of myths containing archaic symbols and archetypes on the conscious and unconscious psychic processes of man and their interaction on the border of human psychology and psychology of religion. It also presents the possibilities of mythical and religious traditions for understanding the identity of modern man and his life.
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Galovič, Roman. "Psýché jako mytologická divočina." Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-448686.
Full textAbstract:
The topic of this paper is the disenchantment of the world and a possible ontological status of "mystical beings" such as fairies or power animals. I deal with this topic in three areas, namely in the positivist hegemony, where the existence of such beings is absurd, in the depth psychology of Carl Gustav Jung, where they are identified as archetypal symbols, and in the urban shamanism, where the existence of these beings is presented as a matter of fact. At first, I use the method of Foucault and the analysis of Adorno and Horkheimer to trace the ontological prescription that made the existence of such beings unthinkable for us, and I identify it in the select theories of John Locke and Henri Bergson. Here I find the prescription of homogeneity to be the principal ontological condition which allows only one possible mode of being and all beings that do not fulfill this condition can exist only as psychological entities. I read then Jung's work and urban shamanism as answers that aim to justify the status of these beings on this ontological ground. Jung finds in them an articulation of deep psychological forces in his theory of collective unconscious, and thus guarantees their significance but does not deny their ultimate psychological status. However, shamanism postulates their existence in a...
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JEŘÁBEK, Jan. "Tři mystické spisy středověku z hlediska konceptů C.G. Junga." Master's thesis, 2011. http://www.nusl.cz/ntk/nusl-52543.
Full textAbstract:
The thesis presents three mystical writings of the Middle Ages,whose common least denominator is experience of inner mystical union accompanied by a religious experience and the experience of spiritual purgation. The thesis attempts to adopt a holistic approach,it presents relevant views of C.G.Jung s concepts of archetypes and relationships between consciousness and unconsciousness,views of other authors,quotes some documents of magisterial role of the church,it takes into account a long-term empiric observations,and presents one case study.In the conclusion some approaches towards handling so called psychospiritual crisis are suggested.
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Razdow, Kari Adelaide. "Enchanted Pedagogy: Archetypal Forms, Magic, and the Transmission of Knowledge in Fantasy Literature." Thesis, 2020. https://doi.org/10.7916/d8-mkn7-2460.
Full textAbstract:
This study examines pedagogical patterns associated with wizard, witch, and fairy archetypes in fantasy literature. The fact that magic exists in fantasy literature as a mysterious and elusive element allows narratives to maintain and validate various means of knowledge acquisition – one archetypal form, such as a wizard, pursues a radically different mode of pedagogical engagement with magic than another archetypal form, such as a fairy. According to Carl Jung, archetypes are anchored by ancient elements of mythological lore, yet continuously shape-shift in the present day. My qualitative research process involved close readings of selected passages in popular works of fantasy literature, selected for analysis based on their salient educational themes as well as a presence of witches, wizards, and fairies. I examine how archetypes in fantasy literature frame various approaches to education, investigating whether these pedagogical multiplicities tend to re-codify magic itself. I investigate how these archetypes acquire, dispel, manipulate, and embody magic with opposing or unique tactics, while considering how each archetype confronts the unknown. I also reflect on the relevant folkloric and mythic dimensions of each archetype, examining the extent in which the magical discourse surrounding each archetype relates to ideas about teaching and learning. Each archetype presents pedagogic nuances, subtle parallels, layers, and metaphorical veins of meaning. How does education in fantasy literature establish broad and vexing challenges to the realities that we are familiar with or conscious of in the everyday contemporary educational field? Are there idiosyncratic pedagogical possibilities (and impossibilities) through archetypal representations in fantasy literature, allowing for multifaceted and meaningful representations of teaching and learning? I find that each archetype’s distinct pedagogical model includes variations as well as overlapping representations of creative agency, amplified possibilities, enhanced notions of growth, radical receptivity, calls for empathy, and visions of transformation. After examining each archetype in consecutive chapters, my conclusion summarizes the prismatic meaning of their pedagogical engagements, while reflecting on the implications and cross-pollination of education and magic. The intersection of praxis and knowledge for each archetype induces a mythopoeic imagination in relation to education, as each reconciles and renews significant transformational elements of pedagogy.
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Almeida, Patrícia Pilar Mouta Pinto Martins de. "Guanyin como arquétipo feminino: seguindo a Teoria de Jung." Master's thesis, 2018. http://hdl.handle.net/1822/59807.
Full textAbstract:
Dissertação de mestrado em Estudos Interculturais Português/Chinês: Tradução, Formação e Comunicação
Empresarial<br>Esta dissertação, Guanyin como Arquétipo Feminino: seguindo a Teoria de Jung, tem como
propósito enquadrar a deusa da Misericórdia chinesa, Guanyin, num dos arquétipos femininos ou com
ligações femininas de Jung: a Mãe, a Koré, a Criança e o Trickster. Para tal, são analisadas duas
histórias em que esta entra: a lenda da Princesa Miao Shan e a Viagem Para Oeste.
No primeiro capítulo são apresentados o Inconsciente e as teorias de Jung, o Inconsciente
Coletivo e os Arquétipos: a Sombra, a dualidade Anima/Animus, a Mãe, a Koré, a Criança, o Trickster e
o Ancião.
O segundo capítulo debruça-se sobre o Budismo, base que consideramos essencial para poder
compreender Guanyin, a origem de Guanyin e de algumas das suas iconografias e sobre as histórias
acima referidas.
No terceiro capítulo são aprofundados os conceitos fundamentais do primeiro e segundo
capítulos, concluindo-se com a análise arquetípica de Guanyin e abrindo-se novas linhas de
investigação.<br>This dissertation, Guanyin as a Female Archetype: following Jung’s Theory, has the purpose of
framing the chinese goddess of Mercy, Guanyin, in one of Jung’s feminine archetypes, or that possess a
feminine counterpart: the Mother, the Koré, the Child and the Trickster. In order to fulfil this goal, two
stories of Guanyin are analysed: the legend of Princess Miao Shan and Journey to the West.
The first chapter presents the Unconscious and Jung’s theories, the Collective Unconscious and
the Archetypes: the Shadow, the Anima/Animus duality, the Mother, the Koré, the Child, the Trickster
and the Wise Man.
The second chapter focuses on Buddhism, which forms the essential basis so that we can
understand Guanyin, the origin of Guanyin and some of her iconographies, and the histories
aforementioned.
In the third chapter the fundamental concepts of the first and second chapters are deepened,
finishing with the archetypical analysis of Guanyin and opening new lines of investigation.<br>本论文以观音作为一个女性原型：遵循荣格的理论，其目的是在荣格的女性原型之一
中构筑中国慈悲女神观音，或者拥有女性主义的对象：母亲，科瑞，儿童 和骗子。为
了实现这一目标，分析了两个关于观音的故事：苗山公主的传说和«西游记»。
第一章介绍了潜意识和荣格的理论，集体潜意识和原型：阴影， 阿尼玛和阿尼
玛斯, 母亲，科瑞，儿童，骗子和智者。
第二章重点介绍佛教，它构成了必不可少的基础，以便我们能够理解观音，观音
的起源及其一些她的标志，以及上述的历史。
第三章深化了第一章和第二章的基本概念，以对观音的原型进行分析作为结尾以
及开辟新的调查研究路线。
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Landman, Mario. "Dream of a thousand heroes: the archetypal hero in contemporary mythology, with reference to The sandman by Neil Gaiman." Diss., 2006. http://hdl.handle.net/10500/2444.
Full textAbstract:
Twentieth century American fiction assimilates archetypes of traditional mythologies, in particular the hero archetype, to create a contemporary mythology which relays social issues relevant to its age. This is first approached by creating a theoretical framework, which primarily consists of both Jungian theories of the collective unconscious and the model on which Joseph Campbell based his conception of the archetype in what is known as myth criticism. The theoretical framework also introduces and describes the graphic novel and its use of characterisation distinctive to post-modern fiction.
The Sandman, which is the subject of this study, is then contextualised against the backdrop of the evolution of the American comic book, with its influence of folklore, mythology and visual presentation. Through an overview and analysis of The Sandman series as a whole, as well as a reading of its pivotal narrative, The Kindly Ones, this thesis explores the way in which The Sandman fulfils its purpose of integrating an archetypal hero into contemporary mythology. This is achieved by validating claims proposing the existence of a contemporary mythology through an analysis of Morpheus, The Sandman's protagonist and his unique heroic journey. The conclusion reached is that The Sandman indeed represents a contemporary mythology that contains a new form of social commentary, incorporating archetypes from traditional mythology and re-evaluating the role of the hero in this day and age.<br>Afrikaans & Theory of Literature<br>M. A. (Theory of Literature)
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Nutting, Catherine M. "Concrete insight: art, the unconscious and transformative spontaneity." Thesis, 2007. http://hdl.handle.net/1828/214.
Full textAbstract:
My thesis draws connections among Herbert Read’s aesthetics, his anarchism, and Carl Jung’s aesthetic theory. I discuss Jung’s concept of individuation and its importance in his theory of the creative process of life. He distinguished between personalistic and archetypal art, and argued that the latter embodies primordial symbols that are inherently meaningful. Archetypal art, he believed, symbolizes unconscious knowledge, which can promote self-awareness and impact on society, if an individual is able to discern its relevance and integrate this into an ethical lifestyle. Jung emphasized the importance of rational discernment and ethical choices along with free creativity. I show how Read used these Jungian concepts to explain aspects of his aesthetic and political emphasis on freedom. According to Read, art creates reality and as such it is both personally transformative and socially activist: he believed that aesthetics are a mechanism of the natural world, and that art is a unique type of cognition that manifests new forms. Art communicates new versions of reality because perception is holistic, allowing people to perceive both the essence inherent in forms and the relationships among them. Further, I consider Read’s belief that cognition and society are both organic, and should be allowed to evolve naturally. Therefore, according to Read, society must be anarchist so that creative freedom and aesthetic consciousness can be adequately supported. Finally, I conclude by highlighting the pivotal role of creative freedom in Jung’s and Read’s theories of personal and social change. I illustrate that Jung and Read concurred that the unique individual is the site of transformation, living out the organically creative nature of life.