Relevant bibliographies by topics / Jung, Carl G

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  2. Dissertations / Theses
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Academic literature on the topic 'Jung, Carl G'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 March 2023

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Journal articles on the topic "Jung, Carl G"

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Siqueira-Batista, Rodrigo. "Sobre Carl G. Jung." Revista Brasileira de Educação Médica 38, no. 3 (September 2014): 409–12. http://dx.doi.org/10.1590/s0100-55022014000300017.

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Alonso González, Juan Carlos. "La individuación desde el enfoque de Carl G. Jung." Revista de Psicología Universidad de Antioquia 10, no. 1 (September 18, 2018): 325–43. http://dx.doi.org/10.17533/udea.rp.v10n1a13.

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La Psicología Analítica de C. G. Jung considera vital para la salud mental una estrecha relación entre los niveles conscientes e inconscientes. Dicha interacción también es descrita como la relación entre el complejo personal del ego y el arquetipo colectivo del Self. Este artículo hace una revisión crítica de la literatura sobre los planteamientos de Jung y los posjunguianos, que conciben la individuación como un proceso moldeado por el Self, arquetipo de la totalidad, en el supuesto de que, cuando lo consciente y lo inconsciente, el ego y el Self, tienen una relación continua, será posible mantener un sentido de única individualidad del ser humano, así como la propia conexión con la mayor experiencia de la existencia.
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Choi, Taejin. "The Interpretation of Carl Jung’s Psychological Functions from The Evolutionary Psychological Perspective." sychological Type and Human Development 23, no. 2 (October 31, 2022): 53–85. http://dx.doi.org/10.52745/kapt.2022.23.2.53.

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Accettella, Michele. "Trauma e dissociazione psichica nella teoria complessa di Carl G. Jung." STUDI JUNGHIANI, no. 29 (August 2009): 91–112. http://dx.doi.org/10.3280/jun2009-029005.

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- In this work the Author takes up and updates Jung's theory of complexity, following the most recent contributions in the field by creating a bridge to describe the dissociative conditions of psychic trauma. This idea emphasizes how it can be correct to consider the trauma in its dissociative forms, and into the continuity of existence to activations sensitive and fixity of trauma in the body.Parole chiave: trauma, dissociazione, complesso, affetto, complessitŕ, individuazione.Key words: trauma, dissociation, complex, affect, complexity, individuation.
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Mahmudi, Mahmudi. "Manusia Pontifical dalam Diskursus Modernitas: Studi Komparasi Pemikiran S.H. Nasr dan Carl G. Jung." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 24, no. 2 (October 30, 2022): 114. http://dx.doi.org/10.22373/substantia.v24i2.14431.

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Abstract: This article analyzes Nasr’s thoughts concerning human spirituality and compares Jung’s perspective on the Human soul in the modern era. This article uses a comparative study with a hermeneutical approach to the understanding meaning of spirituality in the contemporary era. The method of this study is library research focusing on Man and Nature and Modern Man in Search of the Soul written by Nasr and Jung. The author uses content analysis to understand the book written by Nasr and Jung. This article concludes that spirituality is critical in modern era as a discourse on religion and humanity.Abstrak: Artikel ini menganalisis pemikiran S.H. Nasr tentang spiritualitas manusia dan hendak mengkomparasikan dengan pandangan Carl G. Jung akan jiwa manusia pada era modern. Artikel ini menggunakan studi komparatif dengan pendekatan hermeneutika dalam memahami makna spiritualitas pada era modern. Metode dalam artikel ini adalah studi pustaka dengan fokus kepada buku Man and Nature Spiritual Crisis of Modern Man yang ditulis oleh S.H. Nasr dan Modern Man in Search of the Soul yang digarap oleh Carl G. Jung. Penulis juga menggunakan analisis isi untuk memahami buku yang ditulis baik oleh Nasr maupun Jung. Artikel ini menyimpulkan bahwa spiritualitas adalang sangat penting dalam era modern sebagai diskursus dalam agama dan kemanusiaan.
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Ferreira, Amauri Carlos, and Luiz Henrique Lemos Silveira. "Do Círculo de Eranos à construção do simbólico, em Carl Gustav Jung." Psicologia USP 26, no. 2 (August 2015): 259–68. http://dx.doi.org/10.1590/0103-656420140002.

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<p>O artigo discute a origem e a extensão do Círculo de Eranos e sua importância na compreensão do simbólico, estabelecendo a compreensão da construção do simbólico como tentativa de união entre Oriente e Ocidente em C. G. Jung.</p>
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Resende, Pedro Henrique Costa, and Walter Melo Junior. "William James e Carl Gustav Jung na Conferência em Clark: repercussões teóricas." Psicologia em Revista 24, no. 3 (June 26, 2019): 875–93. http://dx.doi.org/10.5752/p.1678-9563.2018v24n3p875-893.

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A obra de Carl Gustav Jung ainda é pouco pesquisada no contexto acadêmico. Devido à escassez de estudos sobre a fundamentação teórica do referido autor, muitos consideram seu trabalho como influenciado somente pela psicanálise freudiana. No entanto, o próprio Jung, ao longo de suas obras coligidas, destaca a figura de William James como o autor que mais o incentivou em suas pesquisas. Em 1909, ainda inserido no movimento psicanalítico, o autor suíço viaja para a América, onde apresenta, na Conferência da Universidade de Clark, seu conhecido estudo sobre associações de palavras. Na referida conferência, Jung conhece William James. A partir desse encontro histórico, as referências ao pensador americano se intensificam. O objetivo desse trabalho é destacar os principais temas da teoria jameseana que repercutem significativamente sobre a psicologia de C. G. Jung, especialmente, seus estudos psiquiátricos, sua avaliação do pragmatismo, sua teoria do inconsciente, teoria das emoções e experiência religiosa.
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SEYHAN, Beyazıt Yaşar. "Bazı İslami Dergiler Örnekleminde Carl Gustav Jung: Nitel Bir Araştırma." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 55–114. http://dx.doi.org/10.52096/jsrbs.7.14.4.

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Even during the first establishment of the Republic (with the expression of Balaban), "the science of spirituality (=psychology) that talks about the spiritual existence of man" has always been interesting by the writers of that period. Especially since the 1940s, in some scientific, moral, religious and literary journals published in Turkey, the views of Western psychologists such as Carl Gustav Jung, who are famous in the psychology of religion, were explained. In this research, it has been tried to analyze how C. G. Jung and his views are handled in these journals. The journals discussed in the research are as follows: "Sebilürreşad", "Muslim Voice", "Tawhid", "New Ground", "Orbit", "Academy", "Young", "Cultural World", "Monthly" and "Kur'ani Hayat”. In our research, the approach to Jung and his views in these examined journals was investigated and some results were obtained. Accordingly, Jung has a positive phenomenon accepted by the Islamic community, as some Islamic journals acknowledge that Jung is different from their peers”. All Islamic journals used Jung. Although some criticize Jung to strengthen their own claims by pointing to Jung's authority, he used Jung to "guide his target audience" because he considered it closer to Islamic understanding than his Western counterparts. Islamic journals never used Jung's concepts of "persona", "anima-animus" and "self" in their articles. But they gave a lot of place to Jung's concepts such as "religion", "God", "archetype" and "collective unconscious". Especially since they see the concept of “collective unconscious” as an Islamic value, they have embraced it more. Islamic journals acknowledge Jung as the "authority". While this "authority" is the "strengthener" of its own claims based on some Islamic journals, it is a "model" for some Islamic journals whose aspects should be taken in accordance with their worldview. It is clear that Islamic journals do not have a scientific style and purpose when using Jung. It was concluded that Islamic journals approached Jung's concepts in the form of "ethnocentric" and "circular reasoning". It has emerged that Islamic journals that act with the logic of "Take what works and leave what does not work" and those who defend Islamic psychology are similar to the logic of "take the positive side of the West that fits the Islamic perspective" to Jung and his views. Key Words: Islamic Journals, Carl Gustav Jung, Jung's Views, The Jungian Phenomenon, The Collective Unconscious, Document Analysis.
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Shin, Eun-hee. "An Eco-Spirituality of the Unconscious of The Red Book by Carl G. Jung." Literature and Religion 21, no. 3 (September 30, 2016): 129–50. http://dx.doi.org/10.14376/lar.2016.21.3.129.

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Kline, Paul. "Dictionary of Analytical Psychology. By Carl G. Jung. London: Arc Paperbacks. 1987. 179 pp. £3.95." British Journal of Psychiatry 152, no. 1 (January 1988): 157. http://dx.doi.org/10.1192/s0007125000138152.

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Dissertations / Theses on the topic "Jung, Carl G"

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Proulx, Carole. "Le problème de l'éthique chez Carl G. Jung." Thèse, Université du Québec à Trois-Rivières, 1993. http://depot-e.uqtr.ca/6797/1/000606465.pdf.

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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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Proulx, Carole. "Le problème de l'équation personnelle chez Carl G. Jung." Thèse, Université du Québec à Trois-Rivières, 1989. http://depot-e.uqtr.ca/5566/1/000574811.pdf.

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Farmer, Yanick. "Le concept de destin chez Carl Gustav Jung." Doctoral thesis, Université Laval, 1999. http://hdl.handle.net/20.500.11794/41544.

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L'objectif général de cette thèse est de conceptualiser la notion de destin dans l'œuvre du psychiatre suisse C. G. Jung (1875-1961). Puisque la force du destin se révélé à travers la tension entre la volonté consciente, véritable moteur de la liberté Individuelle, et les déterminismes divers qui restreignent cette liberté, notre travail comporte deux volets. Le premier consiste en une analyse qui vise à établir la structure des déterminismes définis par la psychanalyse Jungienne. Ce volet de notre travail couvre les cinq premiers chapitres de cette thèse. Le deuxième volet s'attache ensuite à définir une conception Jungienne de la liberté qui prend en compte la structure des déterminismes établie dans les cinq premiers chapitres. Ce deuxième volet, qui est l'objet du sixième et dernier chapitre, sert aussi à marquer la place de la pensée Jungienne dans l’univers philosophique du vingtième siècle, ce qui est le deuxième grand objectif de notre thèse.
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Van, Den Bergh Jean-Luc. "Le rêve chez C. G. Jung." Amiens, 2006. http://www.theses.fr/2006AMIE0023.

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Bishop, Paul. "The dionysian self : C. G. Jung's reception of Friedrich Nietzsche /." Berlin ; New York : W. de Gruyter, 1995. http://catalogue.bnf.fr/ark:/12148/cb35794276w.

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Nyqvist, Sandra. "Omedveten religiositet : En jämförelse mellan Carl G. Jung och Viktor E. Frankl." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-9560.

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Inom psykiatrin finns det delade meningar gällande religionens roll för psykiskt välmående. Bland dem som tror att religionen har en positiv inverkan på den psykiska hälsan finns C.G. Jung och Viktor E. Frankl, båda har de varit i kontakt med Sigmund Freud som är av motsatt åsikt och ser religionen som en kollektiv tvångsneuros. 1 Jung och Frankl pratar båda två om religiositet i det omedvetna och jag skulle vilja undersöka närmare vad de menar med det begreppet, Frankl har kritiserat Jung och anser att de inte har samma uppfattning men jag är inte säker på att skillnaden är så stor dem emellan.
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Reisdorfer, Ulianov. "Um momento perigoso : Jung e o nazismo." [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281629.

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Orientador: Amneris Angela Maroni
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-03T16:41:28Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_M.pdf: 11065602 bytes, checksum: bd6b1497189b368cfd3e0e1c634091da (MD5) Previous issue date: 2003
Resumo: o envolvimentode Jung com o Nazismo na década de 30 é um tema que não encontra respostas definitivas. Numa tentativa de interpretação desta relação, no que diz respeito aos aspectos teóricos da psicologia junguiana, procuraremos analisar uma possível conexão teórica entre a psicologia analítica e a ideologia nazista. Para tal fim, analisaremos o que acreditamos ser uma dupla filiação filosófica dos aspectos da psicologia junguiana que se referem à relação entre indivíduo e sociedade: filiam-se por um lado aos filósofos românticos alemães, e por outro lado a Nietzsche. Cremos que uma análise desta relação nos fornecerá elementos suficientes para compararmos teoricamente Jung e a ideologia nazista. A relação orgânica entre indivíduo e comunidade presente na teoria psicológica de Jung (expressa em idéias como "participação mística", libido familiar e relação mente-corpo-terra) constitui-se em um traço romântico de seu pensamento; mas acreditamos que esta tendência, que poderia vinculá-lo, de certa forma, ao Nazismo, é contrabalançada por uma tendência ainda mais forte de diferenciação do indivíduo em relação ao todo social (seja família, nação, Estado, povo, etc.), a qual manifesta-se por meio de um processo de autodesenvolvimento e auto-educação denominado processo de individuação (e aqui Jung recebe influências de Nietzsche)
Abstract: Jung's involvement with the Nazism in the Thirties is a theme that doesn't find conclusive answers. In an attempt to interpret this relation, concerning the theoretical aspects of the jungian psychology, we will try to analyze a possible theoretical connection between the analytical psychology and the Nazi ideology. For such an end, we are going to analyze what was believed to be a double philosophical filiations of the jungian psychology aspects which make reference to the relationship between individual and society: both join the German romantic philosophers at one hand, and to Nietzsche on the other. We believe an analysis of this relationship wiIl supply us with enough elements to compare theoreticaIly the jungian psychology and the Nazi ideology. The organic relationship between individual and community presents in Jung's psychological theory (expressed in ideas as "mystic participation", family libido and relationship mind-body-earth) is a romantic line of his thought; but we believe that this tendency, that could link him, in a certain way, to the Nazism, is counterbalanced by a tendency still stronger of the individual's differentiation in relation to the social whole (family, nation, State, people, etc.), which is shown as a self development and self educational process called individuation process (and at this point Jung is influenced by Nietzsche)
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Mestre em Ciência Política
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Sjöqvist, Frida. "Gud i psykoterapin : en dialog mellan Carl G Jung och Viktor E Frankl." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3526.

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Syftet med den här C-uppsatsen är att försöka skapa en filosofisk och religionspsykologisk dialog mellan den analytiska psykologin och existensanalysen. Därför ämnar jag:

A, Redogöra för skolorna.

B, Ställa skolorna mot varandra och jämföra dem.

C, Diskutera resultatet.

I diskussionen avser jag svara på följande frågor:

1, Hur gestaltar sig Jungs respektive Frankls syn på människan och Jaget?

2, Vad skiljer och förenar Jungs respektive Frankls syn på kärlek och sexualitet?

3, Hur gestaltar sig Jungs respektive Frankls relation, uppfattning och erfarenhet av det omedvetna?

4, Är det rätt eller fel att använda sig av religion i ett mentalhygieniskt syfte?

5, Vad har de jungianska respektive de existensanalytiska upphovsmännen för inställning till människan och hennes relation till det yttersta varat, Gud?

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Mastro, Fernando Del. "Alumno héroe, Profesor espíritu: Aproximación al vínculo entre profesor y alumno desde Carl G. Jung y Carl R. Rogers." En Blanco y Negro, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/117337.

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Preocupado por el quiebre de los vínculos dentro de la sociedad actual, el autor se dedica a reflexionar en torno a la relación entre profesor y alumno. El artículo explora la naturaleza de este vínculo a través del cine, mitos y cuentos de hadas, pasando por las ideas de Carl G. Jung y Carl R. Rogers. El artículo propone la necesidad de un vínculo que vaya más allá de los contenidos de los cursos, un vínculo más cercano y genuino, impulsado por una auténtica preocupación del profesor porel desarrollo y bienestar del alumno.
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Books on the topic "Jung, Carl G"

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Carl Gustav Jung. London: SAGE Publications, 2001.

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K, Papadopoulos Renos, ed. Carl Gustav Jung: Critical assessments. London: Routledge, 1992.

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Jung. New York: Sterling, 2011.

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1929-, Stern E. Mark, Gibson Karen, and Lathrop Donald, eds. Carl Jung and soul psychology. New York: Harrington Park Press, 1991.

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Jung. New York: Routledge, 1991.

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Lawson, Thomas T. Carl Jung, Darwin of the mind. London: Karnac, 2008.

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Lawson, Thomas T. Carl Jung, Darwin of the mind. London: Karnac, 2008.

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Carl Jung, Darwin of the mind. London: Karnac, 2008.

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Paul Tillich, Carl Jung, and the recovery of religion. New York: Routledge, 2008.

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Sedgwick, David. Jung and Searles. London: Routledge, 1993.

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Book chapters on the topic "Jung, Carl G"

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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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Cox, Simon. "The Alchemical Body of Carl Jung." In The Subtle Body, 164–91. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197581032.003.0008.

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This chapter traces the subtle body concept through the work of Carl Jung, who is introduced to the idea by G. R. S. Mead’s theosophical books. After tracing Jung’s early engagement with the Orient, the chapter moves to an analysis of the subtle body concept in his work, specifically in his engagements with Eastern traditions: Daoism, Kundalini Yoga, and Tibetan Bardo Yoga. After examining Jung’s use of the subtle body concept in his translation-commentaries on Eastern texts, the chapter turns to how Jung incorporates the concept into his own psychology of individuation based on the techniques of active imagination and dream analysis. The chapter turns to Jung’s seminars on Nietzsche, where he presents the subtle body concept with a unique dose of critical reflexivity and Kantian rigor. It ends with Jung’s late-life speculation about a future where, following the quantum revolution and spitting of the atom, humans evolve into subtle body–dwelling creatures who occupy a world of psychical substance.
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Sapir, Edward. "Les types psychologiques dans la théorie de Carl G. Jung." In Anthropologie. ENS Éditions, 2021. http://dx.doi.org/10.4000/books.enseditions.18172.

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Schafer, Stephen Brock. "Healing Cultural Personae With the Media Dream." In Advances in Healthcare Information Systems and Administration, 212–62. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-8470-4.ch009.

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Issues of cultural morality and health in a mediated reality of simulated illusion may be addressed with Jungian principles. The psychological dynamics of interactive images projected as media images correspond with psychological dream images as defined by Carl G. Jung. Therefore, images in the media mirror patterns of energy and information in what Jung called the collective unconscious. Dream dynamics may be used to address global political hacking, cyber warfare, and neuromarketing with ICTs.
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Schafer, Stephen Brock. "The Media-Dream Model." In Advances in Psychology, Mental Health, and Behavioral Studies, 159–90. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-9065-1.ch009.

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We live in a world not of science but of science fiction. Like pixel patterns from unconscious software is projected onto a monitor, unconscious archetypal quantum patterns are projected as what Carl Jung called archetypal representation (AR). Projected images are then subject to the vagaries of personal perception, so it may be stipulated that no absolute reality exists for humans. Rather, each person lives in a perceptual fiction. According to Carl G. Jung, dreams are projections from quantum-level unconscious dimensions into the cognitive dimension of “consciousness.” In the language of dream analysis, Jung would have described the science fiction genre as a prospective (future-oriented) dreamscape of archetypal representations. In the media-dream model, quantum patterns are derived from research in cognitive neuroscience and physics. Contemplated as AR, the sci-fi genre is predictive of cultural futures and formats psychological motives and morality. Sci-fi has the potential to detect the psychological dynamics at work during the paradigm shift into a dreamscape of illusion.
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Schafer, Stephen Brock. "Fostering Psychological Coherence." In Handbook of Research on ICTs for Human-Centered Healthcare and Social Care Services, 29–47. IGI Global, 2013. http://dx.doi.org/10.4018/978-1-4666-3986-7.ch002.

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As we experience a paradigm shift into a media age, ICTs are altering the psychological parameters of human reality. The premise of this chapter is that the psychological dynamics of interactive images projected as Media Dreams correspond with the psychological dynamics of dream images as defined by Carl G. Jung. (Jacobi, 1973). If this is true, images in media dreams mirror patterns of energy and information in what Jung called the collective unconscious. Jung calls images archetypal representations or projections of archetypal energy patterns that are structured as metaphorical narrative. The most recent cognitive research (Lakoff, 2008) verifies that—indeed—the cognitive unconscious has the framework of metaphorical narrative and that these story patterns correlate with energy patterns in the nervous system. Jung also knew that dreams “have a purpose,” and that the purpose is “compensation” or harmonization of conscious and unconscious psyche. Jungian compensation is essentially the same thing as coherence, and recent research on coherence confirms that coherent states can be evoked with specific feedback technologies. Moreover, coherent psychological states increase emotional and perceptual stability as well as alignment among the physical, cognitive, and emotional systems. The authors’ hypothesis is that the images projected by Information and Communication Technologies (ICTs)—the media dreams of a population—are subject to psychological analysis in order to disclose unconscious sources of psychological stress in contextual collectives.
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"IV. Sublimation In The Atheist Sigmund Freud: Religion And Sublimation In Carl G. Jung And Otto Rank." In Eros and Creativity in Russian Religious Renewal, 95–117. BRILL, 2010. http://dx.doi.org/10.1163/ej.9789004180055.i-264.24.

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Pokhrel, Arun Kumar. "Cambridge Ritualists, The." In Routledge Encyclopedia of Modernism. London: Routledge, 2018. http://dx.doi.org/10.4324/9781135000356-rem1966-1.

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The Cambridge Ritualists, also known as the Cambridge Group of Classical Anthropologists, were a closely knit group of four classicists—Jane Ellen Harrison (1850–1928), Francis M. Cornford (1874–1943), Gilbert Murray (1866–1957) and Arthur Bernard Cook (1868–1952) (Arlen 1990, 1). Harrison, a woman of considerable intellectual influence, was a central figure; except for Murray, a professor of Greek at Oxford, all other members were affiliated with Cambridge University. The group shared a scholarly interest in establishing the common root of myth and ritual and asserted the primacy of ritual practices over written myth in the study of religion, culture and art. Their works captured a new anti-Victorian dynamism, as seen in Harrison’s book Themis (1912). Reacting against Charles Darwin’s evolutionary theory and the positivist milieu, the ritualists evolved as an intellectual movement between 1900 and 1915. They used anthropological, sociological and psychological theories to study ancient Greek culture and drama, while drawing on diverse scholars and philosophers such as Edward Taylor, Herbert Spencer, Émile Durkheim, Carl Jung, Friedrich Nietzsche, Sigmund Freud, Henri Bergson and Robertson Smith. Influenced by James G. Frazer’s seminal work The Golden Bough: A Study in Magic and Religion (1890), the group in turn influenced Frazer, as they also laid the foundation for myth-ritual criticism that anticipated the rise of structuralism in the social sciences. While D. H. Lawrence was familiar with the ritualists’ publications on Greek drama, such as Harrison’s Ancient Art and Ritual (1913) and Murray’s Euripides and his Age (1913), the ritualists’ wide-spread influence can be found in the works of many other modernist poets and writers, including T. S. Eliot, W. B. Yeats and James Joyce.
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"Conservation, Ecology, and Management of Catfish: The Second International Symposium." In Conservation, Ecology, and Management of Catfish: The Second International Symposium, edited by REZO K. GORADZE, AKAKI KOMAKHIDZE, and IRAKLI GORADZE. American Fisheries Society, 2011. http://dx.doi.org/10.47886/9781934874257.ch36.

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<em>Abstract</em>.—The channel catfish <em>Ictalurus punctatus</em> was first introduced from the United States to the Soviet Union in 1972–1979. From the Krasnodar region of Russia, it was introduced into Georgia during 1976–1978. Ecological studies of channel catfish were initiated along with the naturalization of this new species. Channel catfish were initially reproduced and reared in aquaculture ponds, and offspring from these ponds were used to stock natural water bodies, in particular lakes, where natural populations were formed. The climatic conditions of Georgia are close to the natural habitat of channel catfish. The number of days with water temperature higher than 20°C is about 120–140, and the accumulated heat reaches up to 2,400–2,792 degrees/d. They were also introduced into Lake Paliastomi (open marine lagoon) where the salinity fluctuates up to 8–14‰. These fish were caught in areas with salinity up to 14‰ and were often encountered in waters of 4–5‰ salinity or greater. Channel catfish grew well in the low-lying warm water bodies: they reached, on average, 19 g at age 1, 310 g at age 2, 1,300 g at age 3, 2,900 g at age 4, and 4,600 g at age 5. The fish became sexually mature in 3 years. Spawning occurred from May to June, when water temperature reached 24°C or higher. Channel catfish fed on a variety of insects, crustaceans, other bottom-dwelling arthropods, and fishes, especially crucian carp <em>Carassius carassius</em>, which is a strong competitor and is widely spread in the local water bodies. Channel catfish were considered a valuable introduction because they grew well, were adaptable to a wide range of conditions, were highly palatable, and provided important recreational sport fisheries, commercial fisheries, and aquaculture industries. There was concern that channel catfish were being overharvested, and consequently, in 2005, Georgia passed a bill that provided for more restrictive fishing regulations to protect this species from overharvest. The role of society and private entrepreneurs in the protection of channel catfish and regulation of its fisheries is important.
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Conference papers on the topic "Jung, Carl G"

1

Wilde, Douglass J., and Sohyeong Kim. "Creative and Supporting Cognitive Modes." In ASME 2007 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. ASMEDC, 2007. http://dx.doi.org/10.1115/detc2007-35764.

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The psychiatrist Carl G. Jung has asserted that the “creative impulse” — the drive to solve problems — is almost an instinct on a par with hunger, sex drive, aggression and flight from danger. Unlike the instincts, however, creativity can be extinguished or can atrophy from disuse. Jung’s personality theory identifies eight “cognitive modes” which channel the creative impulse in different directions for various people. A given person’s “creative mode” — the most conscious — can be identified by the four-letter code of the Myers-Briggs Type Indicator (MBTI®). Of the remaining seven modes, as many as three “supporting” modes can be found by simple calculation using the four “clarity index” numbers associated with the MBTI® letters. Although these supporting modes are not the “creative” one, they back it up during problem-solving and at Stanford have been found useful for forming, organizing and analyzing student design teams.
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2

Ettema, Roelof, Goran Gumze, Katja Heikkinen, and Kirsty Marshall. "European Integrated Care Horizon 2020: increase societal participation; reduce care demands and costs." In CARPE Conference 2019: Horizon Europe and beyond. Valencia: Universitat Politècnica València, 2019. http://dx.doi.org/10.4995/carpe2019.2019.10175.

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BackgroundCare recipients in care and welfare are increasingly presenting themselves with complex needs (Huber et al., 2016). An answer to this is the integrated organization of care and welfare in a way that personalized care is the measure (Topol, 2016). The reality, however, is that care and welfare are still mainly offered in a standardized, specialized and fragmented way. This imbalance between the need for care and the supply of care not only leads to under-treatment and over-treatment and thus to less (experienced) quality, but also entails the risk of mis-treatment, which means that patient safety is at stake (Berwick, 2005). It also leads to a reduction in the functioning of citizens and unnecessary healthcare cost (Olsson et al, 2009).Integrated CareIntegrated care is the by fellow human beings experienced smooth process of effective help, care and service provided by various disciplines in the zero line, the first line, the second line and the third line in healthcare and welfare, as close as possible (Ettema et al, 2018; Goodwin et al, 2015). Integrated care starts with an extensive assessment with the care recipient. Then the required care and services in the zero line, the first line, the second line and / or the third line are coordinated between different care providers. The care is then delivered to the person (fellow human) at home or as close as possible (Bruce and Parry, 2015; Evers and Paulus, 2015; Lewis, 2015; Spicer, 2015; Cringles, 2002).AimSupport societal participation, quality of live and reduce care demand and costs in people with complex care demands, through integration of healthcare and welfare servicesMethods (overview)1. Create best healthcare and welfare practices in Slovenia, Poland, Austria, Norway, UK, Finland, The Netherlands: three integrated best care practices per involved country 2. Get insight in working mechanisms of favourable outcomes (by studying the contexts, mechanisms and outcomes) to enable personalised integrated care for meeting the complex care demand of people focussed on societal participation in all integrated care best practices.3. Disclose program design features and requirements regarding finance, governance, accountability and management for European policymakers, national policy makers, regional policymakers, national umbrella organisations for healthcare and welfare, funding organisations, and managers of healthcare and welfare organisations.4. Identify needs of healthcare and welfare deliverers for creating and supporting dynamic partnerships for integrating these care services for meeting complex care demands in a personalised way for the client.5. Studying desired behaviours of healthcare and welfare professionals, managers of healthcare and welfare organisations, members of involved funding organisations and national umbrella organisations for healthcare and welfare, regional policymakers, national policy makers and European policymakersInvolved partiesAlma Mater Europaea Maribor Slovenia, Jagiellonian University Krakow Poland, University Graz Austria, Kristiania University Oslo Norway, Salford University Manchester UK, University of Applied Sciences Turku Finland, University of Applied Sciences Utrecht The Netherlands (secretary), Rotterdam Stroke Service The Netherlands, Vilans National Centre of Expertise for Long-term Care The Netherlands, NIVEL Netherlands Institute for Health Services Research, International Foundation of Integrated Care IFIC.References1. Berwick DM. The John Eisenberg Lecture: Health Services Research as a Citizen in Improvement. Health Serv Res. 2005 Apr; 40(2): 317–336.2. Bruce D, Parry B. Integrated care: a Scottish perspective. London J Prim Care (Abingdon). 2015; 7(3): 44–48.3. Cringles MC. Developing an integrated care pathway to manage cancer pain across primary, secondary and tertiary care. International Journal of Palliative Nursing. 2002 May 8;247279.4. Ettema RGA, Eastwood JG, Schrijvers G. Towards Evidence Based Integrated Care. International journal of integrated care 2018;18(s2):293. DOI: 10.5334/ijic.s22935. Evers SM, Paulus AT. Health economics and integrated care: a growing and challenging relationship. Int J Integr Care. 2015 Jun 17;15:e024.6. Goodwin N, Dixon A, Anderson G, Wodchis W. Providing integrated care for older people with complex needs: lessons from seven international case studies. King’s Fund London; 2014.7. Huber M, van Vliet M, Giezenberg M, Winkens B, Heerkens Y, Dagnelie PC, Knottnerus JA. Towards a 'patient-centred' operationalisation of the new dynamic concept of health: a mixed methods study. BMJ Open. 2016 Jan 12;6(1):e010091. doi: 10.1136/bmjopen-2015-0100918. Lewis M. Integrated care in Wales: a summary position. London J Prim Care (Abingdon). 2015; 7(3): 49–54.9. Olsson EL, Hansson E, Ekman I, Karlsson J. A cost-effectiveness study of a patient-centred integrated care pathway. 2009 65;1626–1635.10. Spicer J. Integrated care in the UK: variations on a theme? London J Prim Care (Abingdon). 2015; 7(3): 41–43.11. Topol E. (2016) The Patient Will See You Now. The Future of Medicine Is in Your Hands. New York: Basic Books.
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