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Journal articles on the topic 'Jungian psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 June 2025

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1

Pietikainen, Petteri. "Soul Man Meets the Blind Watchmaker: C. G. Jung and Neo-Darwinism." Psychoanalysis and History 5, no. 2 (July 2003): 195–212. http://dx.doi.org/10.3366/pah.2003.5.2.195.

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C. G. Jung's name has recently been connected with neo-Darwinian theories. One major reason for this connection is that Jungian psychology is based on the suggestion that there exists a universal structure of the mind that has its own evolutionary history. On this crucial point, Jungians and neo-Darwinian evolutionary psychologists agree. However, it will be argued in this paper that, although Jungian psychology opposes the tabula rasa doctrine (mind as a blank slate), Jung cannot be regarded as the founding father of evolutionary psychology. From the scientific perspective, Jung's biological assumptions are simply untenable and have been for many decades. In his attempt to fuse biology, spirit, and the unconscious, Jung ended in speculative flights of imagination that bear no resemblance to modern neo-Darwinian theories. The premise of the paper is that, when Jungian psychology is presented to us as a scientific psychology that has implications for the development of neo-Darwinian psychology, we should be on guard and examine the evidence.

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2

Rowland, Susan. "Jung, art and psychotherapy re-conceptualized by the symbol that joins us to the wildness of the universe." International Journal of Jungian Studies 7, no. 2 (May 4, 2015): 81–93. http://dx.doi.org/10.1080/19409052.2014.905487.

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Despite the impact of the publication of Jung's own (literally) monumental work of rendering images in The Red Book (2009), the relation of art, artists, art psychotherapy and Jungian studies is puzzling and complex. As Tjeu van den Berk's excellent Jung on Art (2012) demonstrates, Jung by no means posited a comfortable continuum between his psychology and aesthetics. Even artists impressed by his notions of the inherently creative unconscious imagination do not share the priorities of Jungian-oriented art psychotherapists. In exploring this problem of Jungian psychology and the aesthetic domain, I take issue with some of van den Berk's conclusions, proposing instead that in his core concept of the ‘symbol’ Jung constructs a theory of the imagination that overcomes disciplinary, mythic and individual boundaries: rather, it is an idea of radical re-visioning of psyche as expressed in time and space. By dismantling the notion of psyche as bound to an individual person, I suggest the symbol transforms the dialogue of Jung, Jungians and art.

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3

MacLennan, Bruce J. "Evolutionary Jungian Psychology." Psychological Perspectives 49, no. 1 (July 2006): 9–28. http://dx.doi.org/10.1080/00332920600732968.

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4

Dubravska, Dana. "‘(The unconscious) is a treasure box where coachees can find their answers’ – An interpretative phenomenological analysis of Jungian coaching." International Coaching Psychology Review 19, no. 1 (July 19, 2024): 32–48. http://dx.doi.org/10.53841/bpsicpr.2024.19.1.32.

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ObjectivesThis study aimed to fill in a gap in the research base on the applicability of psychotherapeutic approaches to coaching psychology. Thus, it explored the transference of knowledge, skills and expertise from Jungian psychology into coaching psychology.MethodsThe qualitative study investigated the perceptions and experiences of professional coaches and coaching psychologists with a Jungian approach to coaching, particularly with an intervention called the Jungian coaching method. This was done through semi-structured interviews with 6 professional coaches, from 4 different countries. Interpretative phenomenological analysis was used to analyse the collected data.ResultsThree main themes were identified: a unique coaching frame; a Jungian coaching method and its tools support the coach; and a Jungian coaching method and its tools empower the client and enable deeper exploration.DiscussionNovel concept of coaching container is proposed, with the unconscious as an important element. The unique Jungian conceptualisation of the unconscious could be further investigated for its potential contributions to coaching psychology as a resource during the coaching process.ConclusionThe findings suggest that a Jungian approach to coaching might be a feasible application of psychotherapy knowledge into coaching psychology, which enriches the coaching experience of both the coach and the coachee.

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5

Spiegelman, J. Marvin. "On theMortificatioof Jungian Psychology." Jung Journal 1, no. 2 (April 2007): 65–79. http://dx.doi.org/10.1525/jung.2007.1.2.65.

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6

N.N., Kleptsov, and Kleptsova E.Yu. "FATHERHOOD IN JUNGIAN PSYCHOLOGY." Человеческий капитал, no. 4(172) (April 18, 2023): 180–85. http://dx.doi.org/10.25629/hc.2023.04.20.

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The article offers a description of the phenomenon of fatherhood in Junginian analytical psychology. The main archetypal variants of fatherhood are analyzed. The work of the mechanism of inclusion of the archetype in the consciousness of a man from the position of C. G. Jung is considered. Changing the surrounding life around in the form of changing old to new modes, fashions for men's hairstyles, the appearance of a man's suit in clothes, accessories, shoes, architectural preferences in urban planning, semantics, stylistics in speech does not change the archetype. There remain life scenarios of people's behavior, parental programs and parental prescriptions, mechanisms of conflicts and agreements, this requires the discovery of internal forces and patterns of male images in archetypes. Archetypal images of fatherhood are the information carrier of modern fatherhood. Among the initiating archetypal situations of both sacred and social properties is fatherhood in a man's life. Fatherhood from the position of the highest level of archetypal maturity according to K. G. Jung is called the King-Father. This archetype of fatherhood shows the symbols of purity, holiness, purity of male spiritual maturity, expressed in creative giving, heroism, the formation of a sense of perspective, spiritual knowledge, service, courage, independence, creative lifestyle, autonomy, freedom. In fatherhood, the following functions of a man can be distinguished – fertilizing, nourishing, nurturing, initiating, teaching, blessing, spiritual functions of the Father, leading to a spiritual search for options for male heroism in the behavior of a man. In the latter version, this is a blessing initiation as a wish for a happy fate, paternal responsibility extends to ancestral branches, missionary work, patronage, the creation of imperishable works. The archetype of the Father also has a shadow destructive side, expressed in suppression, devaluation, obsessive jealousy, restriction of freedom in order to feel his importance and the demand for worship. The proposed theoretical conclusions create prerequisites for further study and understanding of the phenomenon of fatherhood in the modern world in methodological, substantive, procedural aspects. В статье предложено описание феномена отцовства в юнгинианской аналитической психологии. Проанализированы основные архетипические варианты отцовства. Рассмотрена работа механизма включения архетипа в сознании мужчины с позиции К. Г. Юнга. Смена окружающей жизни вокруг в виде смены старых на новые режимы, моды на мужские прически, внешний вид мужского костюма в одежде, аксессуарах, обуви, архитектурных предпочтений в градостроительстве, семантику, стилистику в речи не меняет архетип. Остаются жизненные сценарии поведения людей, родительские программы и родительские предписания, механизмы конфликтов и соглашений, это требует обнаружения внутренних сил и закономерностей мужских образов в архетипах. Архетипические образы отцовства являются информационным носителем современного отцовства. К инициирующим архетипическим ситуациям и сакрального и социального свойства является отцовство в жизни мужчины. Отцовство с позиции высшего уровня архетипической зрелости по К. Г. Юнгу называется Царь-Отец. Данный архетип отцовства показывает символы непорочности, святости, чистоты мужской духовной зрелости, выраженной в созидательном дарении, геройстве, формировании чувства перспективы, духовном знании, служении, смелости, независимости, созидательном стиле жизни, автономности, свободе. В отцовстве можно выделить следующие функции мужчины – оплодотворяющая, питающая, взращивающая, инициирующая, обучающая, благословляющая, духовная функции Отца, ведущие к духовному поиску вариантов мужского геройства в поведении мужчины. В последнем варианте это благословляющее инициирование как пожелание счастливой судьбы, отцовская ответственность распространяется на родовые ответвления, миссионерство, меценатство, создание нетленных произведений. У архетипа Отца есть и теневая разрушительная сторона, выраженная в подавлении, обесценивании, навязчивой ревности, ограничении свободы, чтобы ощущать свою значимость и требование поклонения. Предлагаемые теоретические выводы создают предпосылки для дальнейшего изучения и осмысления феномена отцовства в современном мире в методологическом, содержательном, процессуальном аспектах.

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7

Mikki, Said. "On Jungian Philosophical Psychology." Jung Journal 19, no. 1 (January 2, 2025): 85–109. https://doi.org/10.1080/19342039.2024.2440652.

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8

Howe, Andrew John. "Can analytical psychology be applied to the therapeutic community?" Therapeutic Communities: The International Journal of Therapeutic Communities 41, no. 3/4 (October 5, 2020): 101–11. http://dx.doi.org/10.1108/tc-07-2020-0015.

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Purpose The purpose of this paper is to investigate the theoretical potential of applying Jungian/analytical psychology concepts to a contemporary therapeutic community (TC) within the national health service. Design/methodology/approach A literature review concerning a Jungian understanding of group psychotherapy and TCs was undertaken. A summary and discussion of a detailed written account of a previous Jungian TC was then conducted. A comparison between a modern-day TC and Jungian approaches was then conducted with an ending discussion on the feasibility of incorporating Jungian ideas into modern work. Findings While Jung is thought to have a wholly negative view of groups and group psychotherapy, this was not found in the case. Furthermore, post-Jungian authors have attempted to use ideas from analytical psychology in their group work. While there are some aspects that could be implemented with relative ease in the modern TC, a complete shift into this different way of working would be a challenge and its current evidence base would not support this. Originality/value To the best of author’s knowledge, there are no other academic papers that have considered this subject.

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9

Maxwell, Grant. "Differenciating the Depths: A ‘Jungian Turn’ in Deleuze and Guattari Studies." Deleuze and Guattari Studies 17, no. 1 (February 2023): 112–43. http://dx.doi.org/10.3366/dlgs.2023.0504.

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Although it is not clear that Deleuze and Guattari were simply and unambiguously Jungians, they extensively engaged with Jung’s depth psychology in both affirmative and critical ways. It is striking that Deleuze expresses a strong affinity between his work and that of Jung in several texts; Jung’s influence on Deleuze has not tended to be emphasised by scholars, though there is a rapidly growing ‘Jungian turn’ in Deleuze and Guattari studies. This article briefly extracts the influence of Jung on Deleuze and Guattari and, more extensively, explores profound resonances between Deleuze's Difference and Repetition and James Hillman's Re-Visioning Psychology.

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10

Erickson, Jonathan. "Jung and the Neurobiology of the Creative Unconscious." Journal of Jungian Scholarly Studies 13 (June 12, 2018): 73–85. http://dx.doi.org/10.29173/jjs14s.

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The Jungian theories of creativity, like much of Jungian psychology, emphasize the relationship between the conscious mind and the unconscious. This paper explores and elucidates the intriguing parallels between this Jungian framework and recent models that have emerged in the neuroscience of creativity.

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11

Walker, Gavin. "Sociological theory and Jungian psychology." History of the Human Sciences 25, no. 1 (January 13, 2012): 52–74. http://dx.doi.org/10.1177/0952695111427360.

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12

Silverman, Hirsch Lazaar. "Jungian Psychology and the Soul." Contemporary Psychology: A Journal of Reviews 41, no. 5 (May 1996): 479–80. http://dx.doi.org/10.1037/004453.

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13

Hill, E. Wayne, and Paul M. Mullen. "Jungian psychology and pastoral care." Journal of Religion & Health 31, no. 4 (1992): 287–95. http://dx.doi.org/10.1007/bf00981231.

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14

Viret, Jacques. "Topological Approach of Jungian Psychology." Acta Biotheoretica 58, no. 2-3 (July 24, 2010): 233–45. http://dx.doi.org/10.1007/s10441-010-9106-9.

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15

Kim, Young-Su. "Jungian Psychology and Christian Spirituality." Theology and Praxis 53 (February 28, 2017): 337–62. http://dx.doi.org/10.14387/jkspth.2017.53.337.

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16

Джон, Кинг. "THE POLYTHEISTIC PSYCHE: RE-IMAGINING SOUL AND SELF IN JAME'S HILLMAN'S ARCHETYPAL PSYCHOLOGY." SWorldJournal, no. 09-02 (September 30, 2018): 124–28. http://dx.doi.org/10.30888/2410-6615.2020-09-02-001.

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This article examines the notion of psychological polytheism in the context of Jungian depth psychology. The author focuses on the concept of the “polytheistic psyche” which American psychologist and philosopher James Hillman, founder of the post-Jungian

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Джон, Кинг. "THE POLYTHEISTIC PSYCHE: RE-IMAGINING SOUL AND SELF IN JAME'S HILLMAN'S ARCHETYPAL PSYCHOLOGY." SWorldJournal, no. 09-02 (September 30, 2018): 124–28. http://dx.doi.org/10.30888/2663-5712.2021-09-02-001.

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This article examines the notion of psychological polytheism in the context of Jungian depth psychology. The author focuses on the concept of the “polytheistic psyche” which American psychologist and philosopher James Hillman, founder of the post-Jungian

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18

Brancatelli, Robert. "Jungian Analytical Method as a Process for Transformative Catechesis." Horizons 35, no. 1 (2008): 72–93. http://dx.doi.org/10.1017/s0360966900004989.

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This paper elaborates a theory of catechesis that is concerned with the psychological transformation of adult Christians. It offers a definition of this new type of catechesis as well as a comparison with experiential catechesis. It then presents a process for transformative catechesis based on the analytical method of Jungian depth psychology. This process includes anamnesis, interpretation, discernment, and ritual commitment, with the ultimate aim of helping adults identify and experience the paschal mystery in their own lives. It begins by examining the suitability of Jungian psychology for a catechetical process, presents the actual process, and then explores the theological implications of Jungian-based catechesis for those working in ministry.

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Ahmadi, Anas. "CERITA RAKYAT JERMAN PERSPEKTIF PSIKOLOGI JUNGIAN [Folklore German Perspective Jungian Psychology]." TOTOBUANG 4, no. 2 (October 2, 2017): 147–49. https://doi.org/10.26499/ttbng.v4i2.16.

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This article presented about German folktale that studied through the perspective of Jungian psychoanalyst. This study used the theory of archetypes,Â archetype to dissect patterns of women in the German folktale (written by Grimmm brothers). The Qualitative study usedÂ book Tales of Germany (2011) as the data source which had published/translated by Elex Media Komputindo. TheÂ result showed that the pattern archetype of women in fairy tale brothers Grimm macro/major was divided into two, they were(1) archetype female sacral (sacred) and (2) archetype of women profane (profane. The micro/specific archetype female sacral include (1) good mother/wife/ grandma, and (2) good women /girls . the archetype of women profane include (1) theÂ witch, (2) stepmother, (3) theÂ greedy wife, (4)Â dumb women, ( 5) maids, and (6) /girl. If it is related with the archetype arch, archetype in the Grimm brothers' fairy tale reffered to Athens, Hestia, Artemis, Hecate, Hera, Aphrodite and Psyche.Â Artikel ini memaparkan tentang cerita rakyat jerman yang dikaji melalui perspektif psikoanalis Jungian. Penelitian ini menggunakan teori archetype untuk membedah pola archetype perempuan dalam cerita rakyat Jerman (yang ditulis oleh Grimmm bersaudara). Penelitian berpendekatan kualitatif ini menggunakan sumber data buku Dongeng Jerman (2011) yang diterbitkan/diterjemahkan oleh Elex Media Komputindo. Hasil temuan menunjukkan bahwa pola archetype perempuan dalam dongeng Grimm bersaudara secara makro/utama terbagi menjadi dua, yakni (1) archetype perempuan sakral (sacred) dan (2) archetype perempuan profan (profane. Secara mikro/spesifik archetype perempuan sakral meliputi (1) ibu/istri/nenek yang baik, dan (2) putri/gadis yang baik. Adapun archetype perempuan profan meliputi (1) ibu/nenekÂ penyihir, (2) ibu tiri, (3) istri serakah, (4) perempuan dungu, (5) dayang, dan (6) putri/gadis. Jika dikaitkan dengan archetype arch, archetype dalam dongeng Grimm bersaudara mengarah pada Athena, Hestia, Artemis, Hecate, Hera, Aphrodite, dan Psyche.

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Cristina, M. Botîlcă. "Reinterpreting the tale of La Loba to discover another anima." DIALOGICA. Revistă de studii culturale și literatură 9, no. 3/2021 (November 24, 2021): 35–42. https://doi.org/10.5281/zenodo.5725702.

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In Jungian psychology, the anima has been regarded as a harmful aspect of the Self, hurting the conscious. However, in tales such as La Loba, where the feminine embodies the archetype of the wild woman, we can observe a different interpretation of this concept, one which resurrects the inner goddess. Whilst Jungian psychology argues that the woman’s psyche is compensated by the male imprint animus, modern interpretations of La Loba (Wolf Woman) fight to break this stereotypical association and show us that, for a woman, the interaction with the anima is equally important for rediscovering the inner goddess. This study will discuss the connection between Jungian psychology and the tale of La Loba, while focusing on the elements corresponding to the anima in the said tale, in hopes of bringing attention to this relatively new path of interpretation.

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LENTA, Oana, and Marius CUCU. "The Jungian Concept of Complex Psychology." Postmodern Openings 8, no. 3 (December 21, 2017): 59–67. http://dx.doi.org/10.18662/po/2017.0803.06.

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22

No authorship indicated. "Review of Buddhism and Jungian Psychology." Contemporary Psychology: A Journal of Reviews 31, no. 7 (July 1986): 546. http://dx.doi.org/10.1037/024928.

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No authorship indicated. "Review of Jungian Psychology in Perspective." Contemporary Psychology: A Journal of Reviews 32, no. 2 (February 1987): 194–95. http://dx.doi.org/10.1037/026849.

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24

Bozarth, Jerold D., John D. Barry, Jane E. Myers, and Jan E. Heyn. "Jungian Analytical Psychology and Old Age." Journal of Applied Gerontology 4, no. 2 (December 1985): 105–10. http://dx.doi.org/10.1177/073346488500400212.

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Skar, Patricia. "What Sort of a Thing is an Archetype? Archetypes, Complexes and Self‐Organization Revisited." Journal of Analytical Psychology 70, no. 1 (February 2025): 69–92. https://doi.org/10.1111/1468-5922.13060.

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AbstractA core group of mainly Jungian analysts have contributed to an ongoing archetype debate in the Journal of Analytical Psychology since the 1990s. Most of the participants have provided some sort of scientific definition for Jung’s archetype‐as‐such. However, to view the archetype as a property of the dynamic inherent in complex formation, as in Saunders & Skar (2001), is quite different from what others have proposed. This has led to misunderstandings of our theory. The current paper examines some of these misunderstandings alongside other issues that have arisen in the debate. For example, some writers have suggested that we could get rid of the term archetype altogether and still retain the important aspects of Jung’s psychology. While this may be true, for some Jungians archetypes may serve symbolically as progenitor gods acting within a system that is a good substitute for traditional religions. Others may simply consider the term useful for their clinical work. A key feature of Saunders and Skar’s theory is that it requires no progenitor archetypes for complexes to form. It permits us to keep the concept of the archetype firmly within the Jungian canon while at the same time respecting the findings of modern science.

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Kardaun, Maria. "Jung and the Question of Science (review)." International Studies in the Philosophy of Science 29, no. 1 (November 3, 2015): 108–11. https://doi.org/10.1080/02698595.2015.1071556.

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The edited volume <em>Jung and the Question of Science</em> explores the scientific validity of analytical psychology, a field developed by Carl Gustav Jung. The collection of essays by eight authors critically engages with Jung's methodology and its intellectual implications, aiming to clarify whether analytical psychology can be classified as a science. The review notes that while Jungian psychology offers valuable heuristics, its achievements in the context of justification remain modest and call for further elaboration. While it acknowledges the distinct approaches of different academic disciplines—such as the natural sciences and the humanities—it underscores the importance of working on the testability of Jungian theories and hypotheses.

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Kouri, Scott. "Claiming the Self." International Journal of Child, Youth and Family Studies 1, no. 3/4 (July 30, 2010): 227–43. http://dx.doi.org/10.18357/ijcyfs13/420102085.

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The article applies a critical analysis to multiple conceptualizations of the self with the aim of deepening the theorizing of self in Child and Youth Care discourse. Postmodern and Jungian psychology perspectives are used to contrast and offer alternatives to the dominant definitions of self in scientific psychology. The possibility of uniting these two alternative approaches is explored in terms of CYC praxis, and in return, postmodern and Jungian psychologies are used to vitalize and expand the theorizing related to the most elusive and stretched concept in CYC, the self.

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Precillia, Monita, Dewi Arimbi, and Dedi Darmadi. "Narrative Analysis From The Perspective Of Personality Psychology On The Character Of Mrs. Martopo Manuscript Orang Kasar By Anton Chekov." Creativity And Research Theatre Journal 6, no. 1 (June 23, 2024): 25. http://dx.doi.org/10.26887/cartj.v6i1.4302.

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The research titled "Narrative Analysis Using Jungian Personality Psychology Perspective with Focus on the Character Mrs. Martopo in the Rough People Manuscript by Anton Chekhov aims to analyze gender issues in female characters in the manuscript using Carl Gustav Jung's perspective on personality psychology. This study applies narrative analysis using qualitative method with data collection techniques from the manuscript, translations, and relevant sources. Gender issues on Mrs. Martopo include her husband's infidelity, gender roles, and social adaptation. This narrative analysis provides new insights into the relationship between literature, personality psychology, and Jungian Theory, depicting how psychological understanding can provide interpretive depth to characters in literary works. This research can serve as a foundation for further research in the fields of theater, literature, psychology, and gender studies.

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Senn, Harry A. "Jungian Shamanism." Journal of Psychoactive Drugs 21, no. 1 (January 1989): 113–21. http://dx.doi.org/10.1080/02791072.1989.10472148.

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30

Chappell, Stacie, Elizabeth Cooper, and George Trippe. "Shadow work for leadership development." Journal of Management Development 38, no. 5 (June 10, 2019): 326–35. http://dx.doi.org/10.1108/jmd-08-2018-0216.

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Purpose The purpose of this paper is to expand upon scholarship exploring the application of Jungian psychological concepts to leadership development. Design/methodology/approach This is a conceptual paper in which Jungian shadow is explored as a potential bridge between the simplistic conceptualization of good and bad leadership. Findings The importance of shadow work to leadership development is explored and activities for shadow work are provided. Research limitations/implications Because this paper is not an empirical study, it does not present research information, propositions or hypotheses. Originality/value The paper presents a clear and accessible introduction to Jungian psychology and suggests practical exercises for incorporating shadow work into leadership development.

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S, Sanjana. "Shadow Work and Jungian Psychology in Contemporary Therapy: Reclaiming the Disowned Self." INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 09, no. 06 (June 5, 2025): 1–9. https://doi.org/10.55041/ijsrem49585.

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Abstract Shadow work, rooted in Jungian analytical psychology, explores the repressed, denied, and unconscious aspects of the psyche—those disowned traits that influence our behavior, emotions, and relationships. In contemporary therapy, shadow work has gained renewed relevance as an integrative practice that bridges traditional psychoanalysis with trauma-informed care, expressive arts, and spiritual inquiry. This paper presents an in-depth literature review on the theory and application of shadow work, tracing its Jungian foundations and evolution into modern psychotherapeutic paradigms. Emphasis is placed on the role of shadow integration in trauma recovery, identity formation, collective healing, and ethical practice. The paper highlights how contemporary therapists employ varied methods—including somatic work, narrative therapy, expressive arts, and depth-oriented group modalities—to address the shadow’s complex layers. Further, it discusses the digital age’s impact on the shadow self and examines cultural critiques and ethical considerations. Ultimately, shadow work is proposed not merely as an introspective technique, but as a transformative process toward psychological wholeness, ethical accountability, and communal renewal. Keywords: shadow work, Jungian psychology, trauma-informed therapy, identity formation, somatic integration, ethical practice.

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32

Robertson, Robin. "Jungian psychology: The cutting edge of science." Psychological Perspectives 31, no. 1 (March 1995): 60–61. http://dx.doi.org/10.1080/00332929508404847.

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Stein, Murray. "Jungian psychology and the spirit of Protestantism." International Journal of Jungian Studies 3, no. 2 (September 1, 2011): 125–43. http://dx.doi.org/10.1080/19409052.2011.592722.

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While there has been much discussion of Freud's Jewish background and its subtle influences on his manner of thinking and his psychological theory, less has been written about the equally profound and indelible influence of Jung's Protestant Christian background on his psychological opus. This factor stands out especially in his various descriptions, personal and theoretical, of the individuation process. In many instances, they bear a remarkable resemblance to the Christian notion of ‘the imitation of Christ’ (imitatio Christi), with a strong Protestant accent on the solitary individual. As Jung interpreted this well known Christian notion of discipleship and introduced it into his psychological theory of development, he personalized it for himself and at the same time universalized it by interpreting it as an archetypal process. This essay is an initial exploration of the Protestant Christian background underlying several key concepts and attitudes in analytical psychology.

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34

No authorship indicated. "Review of A Jungian Psychology Resource Guide." Contemporary Psychology: A Journal of Reviews 33, no. 8 (August 1988): 730. http://dx.doi.org/10.1037/025948.

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Alderfer, Clayton P. "The Feminine in Jungian and American Psychology." Contemporary Psychology: A Journal of Reviews 40, no. 4 (April 1995): 329–30. http://dx.doi.org/10.1037/003559.

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STEVENS, ANTHONY. "Jungian Psychology, the Body, and the Future." Journal of Analytical Psychology 40, no. 3 (July 1995): 353–64. http://dx.doi.org/10.1111/j.1465-5922.1995.00353.x.

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Sedgwick, David. "Answers to Nine Questions about Jungian Psychology." Psychoanalytic Dialogues 10, no. 3 (May 15, 2000): 457–72. http://dx.doi.org/10.1080/10481881009348558.

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Brewster, Fanny. "Courage and Fear: Weathering the Collective Racial Storm." Psychoanalytic Review 109, no. 1 (March 2022): 3–12. http://dx.doi.org/10.1521/prev.2022.109.1.3.

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During the past 2 years our American collective has seen a return to political demonstrations and increased activities towards a deepening consciousness related to raciality. This article asks that we look at racism within the contexts of our collective American psychology and our personhood. This perspective considers Jungian psychology and its influences on the development of this form of psychoanalysis in America. Is this the work of psychology—to increase understanding and compassion among individuals of different ethnicities? The article explores the grievous and grief that is a necessary aspect of racial suffering for individuals of color. The individuation that Jungian psychology oftentimes references can be applied to the individual personhood of those within an Africanist cultural group. Discussion in the article acknowledges this inclusion as well as the idea of furthering a consciousness of Africanist people as valued members of American society.

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Olkhovska, Alla, and Alina Chystiakova. "Experimental study of the impact of using machine translation engines on the quality of translation of texts in the field of Jungian psychology." 96, no. 96 (December 28, 2022): 69–73. http://dx.doi.org/10.26565/2786-5312-2022-96-09.

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The article is devoted to the study of the impact of using machine translation engines (Microsoft Translator and DeepL Translate) on the quality of translation of texts in the field of Jungian psychology. The translation quality was determined by the number of errors and quality of rendering psychological terminology. The modern translation market offers many online engines designed to help with the translation of psychological texts, which gradually get more recognition, but it’s important to define the most efficient machine translation engine that can be recommended for working with the texts in the field of Jungian psychology. In the course of conducting our research, we formulated a research hypothesis, selected a psychological text rich in psychological terminology, compiled a bilingual glossary based on the selected text, selected machine translation engines and the procedure of evaluating errors, analyzed translated texts in terms of general quality and in terms of transferring psychological terminology, processed the experimental data and represented the results in the form of tables providing an expert assessment of the empirical data and formulated conclusions. In the process of conducting the experiment, the second hypothesis was confirmed: the quality of conveying the content and basic psychological terminology in the translation of the text in the field of Jungian psychology turned out to be higher when using the DeepL Translate machine translation engine, and therefore it is this machine translation engine that we can recommend for the use by professional translators working with texts in the field of Jungian psychology. However, when using this online translator, one needs to be aware of the inaccuracies, literalism tendency and stylistic errors that the machine makes.

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Samuels, Andrew. "Post-Jungian Dialogues." Psychoanalytic Dialogues 10, no. 3 (May 15, 2000): 403–26. http://dx.doi.org/10.1080/10481881009348555.

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Wiener, Jan, and Linda Carter. "An Interview with Jan Wiener. Conducted by Linda Carter on January 7, 2024." Journal of Analytical Psychology 69, no. 4 (September 2024): 644–58. http://dx.doi.org/10.1111/1468-5922.13032.

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AbstractJan Wiener is a Society of Analytical Psychology (SAP) trained Jungian analyst and Journal of Analytical Psychology Board member, highly esteemed in Jungian and psychoanalytic circles for her work as a practitioner, teacher, supervisor and writer as well as for her well‐honed leadership skills, notably as a member of the executive committee and as a vice‐president of the International Association for Analytical Psychology (IAAP), the international organizing body for Jungian analysts worldwide. Jan has made remarkable contributions to the personal and professional development of Jungians not only in the UK but also for those involved in the IAAP Developing Groups programme where she has been a pioneer, providing cross‐cultural outreach to those seeking training in Russia, Taiwan, Serbia, Ukraine and Denmark. Success in Jan's many‐faceted and full life has been facilitated by a natural authenticity, good sense of humour, hearty laugh and a welcoming attitude; these attributes have significantly aided in bridge‐building and opening space for creative interactions within and between individuals and groups.Her development was influenced by a history of parents who fled from Vienna and Berlin to London, escaping persecution by the pre‐war Nazi regime. Jan's aunt lived in close proximity and was a child analyst who worked closely with Anna Freud. As a young woman, Jan swam the English Channel and she has always been a sports lover, especially tennis. Her many talents extend to music and she is a trained opera singer who has recently been involved in an affordable educational programme in Cratoule, France, that fosters the expanding growth of amateurs who have the opportunity to learn from more established, experienced attendees. Jan has performed as a singer in addition to presenting her analytic work globally. She has many publications that centre around clinical practice, her forte.Well‐known by those who have been in relationship with Jan personally and professionally is her exceptional capacity for presence in the moment while holding the long‐view; this capacity as well as an inclusive attitude, perhaps born in part from family history, along with a keen intelligence, intuition and native talent, have led to a life‐long commitment to service and generative partnerships that continue to bear fruit amongst those touched by her kind and generous soul.

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Carta, Stefano. "Analytical ethnopsychology, psyche and politics." International Journal of Jungian Studies 2, no. 2 (September 1, 2010): 97–110. http://dx.doi.org/10.1080/19409052.2010.508259.

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This article examines some basic premises of analytical psychology from the perspective of ethnopsychology. The creation of a Jungian ethnopsychological group in Italy has ignited the revisiting of the central therapeutic procedures of the basic Jungian model as well developing some reflections. Some of the themes this article addresses include the analytical relationship within an ethnopsychological context, the re-evaluation of the Persona, the relationship between analysis, anthropology and politics, the relationship between interpretation and amplification, and the use of archetypal material with patients from different socio–cultural backgrounds.

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Lombard, Catherine Ann. "Forging an Arrow of Gold: Translation and Analysis of Carducci’s “Il poeta” from a Psychosynthesis Perspective." Journal of Critical Studies in Language and Literature 5, no. 2 (February 21, 2024): 10–21. http://dx.doi.org/10.46809/jcsll.v5i2.254.

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The psychological approach to literary criticism has been mainly influenced by the work of Sigmund Freud and Carl Gustav Jung, and is referred to as psychoanalytical criticism and Jungian literary criticism respectively. This article introduces psychosynthesis psychology as an additional theoretical approach for literary analysis. Psychosynthesis, a transpersonal psychology and therapeutic approach, offers a model of the human personality that includes multiple levels of consciousness. Two of its fundamental concepts are that of a Higher Self, with which each individual is in relationship, and ‘right relations’, which refers to the use of all aspects of will and the deepest awareness possible to relate to all that is present. Through the example of the author’s translation of the poem “Il poeta” (“The Poet”) by Giosuè Carducci, this article explores how the fundamental psychosynthesis concepts of the transpersonal consciousness, the Self and right relations can provide an independent methodology for literary criticism. Since these concepts are not considered viable for psychoanalytical criticism or relevant to Jungian literary criticism, psychosynthesis literary criticism can provide a more inclusive and enriching analysis, especially of poetry. An analysis of Carducci’s poem from the Jungian perspective of the blacksmith archetype is also presented. This article demonstrates how the framework of psychosynthesis psychology is a viable methodology for literary criticism.

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Ma, Jeanne. "Psychopathology: Contemporary Jungian perspectives." New Ideas in Psychology 13, no. 1 (March 1995): 98–99. http://dx.doi.org/10.1016/0732-118x(95)90283-b.

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Jones, Raya A. "Dialogicality and culture of psychology in a study of individuation." Culture & Psychology 26, no. 4 (August 20, 2019): 894–906. http://dx.doi.org/10.1177/1354067x19871208.

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Viewing psychology as a cultural activity associated with technologies of the self, and noting the cultural phenomenon of the Jungian movement internationally, this paper presents a reading of Jung’s ‘A Study in the Process of Individuation’ through the lens of dialogism. Jung’s study pivots on the interpretation of paintings by a middle-aged American woman, ‘Miss X’, whom he treated in 1928. The present paper critically examines dialogical aspects of the Jungian text, such as Jung’s metaphor of a dialogue with the unconscious, how he and his patient co-constructed her ‘inner’ dialogue, and the text’s dialogue with its audience. It is concluded that the process of individuation described by Jung is fundamentally dialogical, evincing the human capacity to co-construct meanings of self-experience and thereby to change how we experience our own selves.

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Fike, Matthew A. "Depth Psychology in Gloria Anzaldúa’s Borderlands/La Frontera." Journal of Jungian Scholarly Studies 13 (June 12, 2018): 52–70. http://dx.doi.org/10.29173/jjs13s.

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The essay first shows that Gloria Anzaldúa’s Borderlands aligns with many Jungian psychological concepts, including the shadow, the collective unconscious, the unus mundus, and active imagination. It then reads the text through the lens provided by James Hillman’s Re-Visioning Psychology, a book she considers “instrumental.” His personifying, pathologizing, psychologizing, and soul-making or dehumanizing—a reworking of the Jungian individuation process—provide relevant analogies for Anzaldúan thought, particularly her conocimiento process. Using Hillman as a lens helps to schematize her broad array of subjects. Despite depth psychology’s relevance to Borderlands, however, the essay argues that Anzaldúa’s Borderlands re-visions Re-Visioning Psychology by emphasizing expanded states of awareness, body wisdom, and the spirit world in order to provide a more inclusive vision of the psyche than Hillman puts forth. Thus, the essay demonstrates that Jung—as well as Jung-via-Hillman—contributes more to the hybridity of Anzaldúa’s work than has been previously recognized.

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Lu, Kevin. "Racial Hybridity." International Journal of Jungian Studies 12, no. 1 (February 3, 2020): 11–40. http://dx.doi.org/10.1163/19409060-01201006.

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Abstract This paper explores some possible contributions analytical psychology may make to theorising racial hybridity. Already a ‘hybrid psychology’, Lu suggests that analytical psychology is particularly well-positioned to speak to the specific experiences and challenges posed by multiraciality. In particular, Lu critically reflects on his hopes, fears, and fantasies that have arisen with the birth of his multiracial children, which may in turn act as a springboard to greater depth psychological reflections on the unique and equally ‘typical’ experience of raising mixed-raced children. Such concerns have been articulated by others such as Bruce Lee, who faced the challenge of raising multiracial children amidst a backdrop of racism in the Unites States. This paper critically assesses possible ways in which racial hybridity may be theorised from a Jungian perspective and argues that a Post-Jungian approach must reflect the flexibility and fluidity of hybridity itself.

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Blowers, Geoffrey. "The prospects for a Jungian psychology in China." Journal of Analytical Psychology 45, no. 2 (April 2000): 267–306. http://dx.doi.org/10.1111/1465-5922.00157.

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MANSFIELD, V., and N. Y. ,. J. M. SPIEGELMAN. "Quantum Mechanics and Jungian Psychology: Building A Bridge." Journal of Analytical Psychology 34, no. 1 (January 1989): 3–31. http://dx.doi.org/10.1111/j.1465-5922.1989.00003.x.

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MANSFIELD, VICTOR, and J. MARVIN SPIEGELMAN. "The Opposites in Quantum Physics and Jungian Psychology:." Journal of Analytical Psychology 36, no. 3 (July 1991): 267–88. http://dx.doi.org/10.1111/j.1465-5922.1991.00267.x.

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