Artículos de revistas: "Animus"

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Khoma, Oleg. "Animus/anima, animus/mens: accumulation of untranslatability". Sententiae 23, n.º 2 (16 de diciembre de 2010): 143–55. http://dx.doi.org/10.22240/sent23.02.143.

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Brookman, Ruth, Karl Wiener, William DeSoto y Hassan Tajalli. "Racial animus and its association with punitive sentencing and crime types: Do Australian community attitudes reflect the United States’?" Journal of Criminology 55, n.º 1 (20 de noviembre de 2021): 23–46. http://dx.doi.org/10.1177/26338076211051785.

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The racial animus model argues that public support for punitive sentencing of criminal offenders is shaped by threat perceptions associated with cultural minority groups. This study applies the racial animus model to examine support for the punitive sentencing of criminal offenders in the United States and Australia. It also examines whether racial animus mediates the possible difference in punitive attitudes between each country toward different crime types. Online survey data were obtained in the US and Australia to assess racial animus and punitive attitudes using six different crime scenarios. Results indicate that (a) individuals with higher levels of racial animus demonstrate greater levels of punitiveness; (b) Australians have higher levels of racial animus as compared to their US counterparts; and (c) racial animus mediates the difference of punitive attitudes between the two countries. Overall, punitive attitudes and racial animus vary cross-culturally, with Australians demonstrating more racial animus. Our mediation model provides evidence for the importance of racial animus in the cross-cultural demand for the punishment of criminal offenders.

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Brown, P. G. McC. "An interpolated line of Terence at Cicero, De finibus 2.14". Classical Quarterly 47, n.º 2 (diciembre de 1997): 583–84. http://dx.doi.org/10.1093/cq/47.2.583.

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Hanc quoque ‘iucunditatem’, si vis, transfer in animum (‘iuvare’ enim in utroque dicitur, ex eoque ‘iucundum’), rnodo intellegas inter ilium qui dicatTanta laetitia auctus sum ut nihil constetet eum quiNunc demum mihi animus ardet,quorum alter laetitia gestiat, alter dolore crucietur, esse ilium medium [Quamquam haec inter nos nuper notitia admodum est] qui nee laetetur nee angatur, itemque inter eum qui potiatur corporis expetitis voluptatibus et eum qui crucietur summis doloribus esse eum qui utroque careat.

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Yunara, Yurisa Yulia y M. Yuseano Kardiansyah. "Animus Personality in Martin’s A Song of Ice and Fire: A Game of Thrones". TEKNOSASTIK 15, n.º 1 (13 de junio de 2017): 7. http://dx.doi.org/10.33365/ts.v15i1.15.

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This research discusses animus personality within some female major characters of Martin’s A Song of Ice and Fire: A Game of Thrones novel. It is aims to describe the implication of psychological study towards the field of literature. Those female major characters chosen are Arya Stark and Sansa Stark.. The theory applied by the writers in this research is the animus theory developed by Carl Jung. The writers use Carl Jung’s animus stage of development which consists of four stages of development that are The Man of Power, The Man of Action, The Man of Word and The Man of Meaning. The findings of the analysis show that as what Carl Jung believes that animus imprint exists in women’s characters. The difference is only about how far the animus dominated the women itself.

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Žmavc, Janja. "Terencijev animus: analiza pomenskega polja". Keria: Studia Latina et Graeca 4, n.º 2 (6 de diciembre de 2002): 117. http://dx.doi.org/10.4312/keria.4.2.117-130.

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Samostalnik animus zavzema v Terencijevi Andriji zelo pomembno mesto. Ob analizi primerov v Andriji ugotovimo, daje dejanska pomenska vrednost samostalnika določena z njegovo stavčno viogo in vsebinskimi dopolnili, ki natančneje pojasnjujejo njegove lastnosti. Tako je tudi zgolj s slovnično interpretacijo mogoče zadovoljivo opredeliti Terencijevo pojmovanje duševnosti, katere izhodišče predstavlja prav samostalnik animus kot središče zavesti in čustvovanja.

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Cantelo, Brenda. "Art as a Way of Knowledge". Ethnologies 25, n.º 1 (20 de octubre de 2003): 87–107. http://dx.doi.org/10.7202/007127ar.

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Abstract “Art as a way of knowledge” examines ways in which themes of spiritual development and ultimate transformation can be expressed through movement. The discussion follows the artist through the phases of creation of a dance video, Animus, and offers a Jungian interpretation of the piece. Animus looks at one woman’s journey of spiritual transformation. It shows a central female character (the anima), moving in and out of relationship with three male characters, two human and one animal, who represent her masculine side, or animus. Moving through a dreamscape of her own unconscious, she begins to interact more consciously with her masculine side and eventually comes to terms with it. Ultimately, she overcomes fragmentation and integrates male and female, spirit and body in the composite symbol of the Self at the end.

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Valiūnaitė, Mantė. "CREATING NEW SENSIBILITY IN LITHUANIAN DOCUMENTARY CINEMA : “ ACID FOREST ” AND “ ANIMUS ANIMALIS ” ( A STORY ABOUT PEOPLE , ANIMALS AND THINGS )". Culture Crossroads 18 (31 de octubre de 2022): 44–54. http://dx.doi.org/10.55877/cc.vol18.51.

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This paper is an analysis of two Lithuanian documentary films – Rugilė Barzdžiukaitė’s “Acid Forest” (Rūgštus miškas, 2018) and Aistė Žegulytė’s “Animus Animalis (A Story about People, Animals and Things)” (Animus Animalis (Istorija apie žmones, žvėris ir daiktus)) (2018). Both of these films re-evaluate the way animals are being represented in cinema. The analysis will be conducted within three frameworks: Lithuanian poetic documentary, nature or wildlife documentaries and animal studies in the field of film studies. While both “Acid Forest” and “Animus Animalis” employ cinematic language that is common to Lithuanian poetic documentary, they both broaden the genre not only with their aesthetic decisions, but also by extending its thematic focus usually limited to human interest. By changing the elements of conventional nature or wildlife documentaries these films manage to question the power dynamics of different species. They create a new sensibility towards nonhuman living creatures by reorganizing the point of view usually belonging to human beings, even by limiting spatial and temporal freedom of the spectator. Interdisciplinary focus on animal studies within the field of film studies sets another important framework that helps us understand why “Acid Forest” and “Animus Animalis” become relevant case studies: they widen the field of documentary cinema in the local context and they are also a part of a global shift in documentary filmmakers’ approach towards nonhuman beings.

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Gowers, Emily. "The Road to Sicily: Lucilius to Seneca". Ramus 40, n.º 2 (2011): 168–97. http://dx.doi.org/10.1017/s0048671x00000394.

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One of Horace's best-known allegations inEpistles1 is that where in the world you are is neither here nor there, as long as you have peace of mind (animus aequus):caelum non animum mutant qui trans mare currunt.strenua nos exercet inertia; nauibus atquequadrigis petimus bene uiuere. quod petis, hie est,est Vlubris, animus si te non deficit aequus.(Hor.Ep. 1.11.27-30)Cross the sea, and you change your climate, not your mental state. Restless idleness drives us on. In ships and chariots we seek the good life. What you seek is here, it's even at Ulubrae—if your mind is only at peace with itself.This turns out to be one of the book's hugest lies. It makes all the difference how Horace and his correspondents are placed when he is writing to them: Rome is different from backwater Ulubrae, Baiae from Brundisium. InMorals and Villas in Seneca's Letters, John Henderson has attached similar importance to named locations in calibrating metaphorical distance between Seneca and the correspondent of hisEpistles, Lucilius. This paper aims to close a gap of two centuries between two of the most disparate figures in Latin literature: the same Seneca, that knotted-up recluse, and another Lucilius, the laughing cavalier satirist. The link: a journey made from Rome to Sicily, or, more precisely, the uses of the road to Sicily in epistolary-philosophical discourse (by way of Horace'sSatiresandEpistles). Lucilius'Iter Siculumand Seneca's mental journeys to Sicily in theEpistulae Moralesare related stages, I will argue, in the philosophical applications of travel writing.

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Brookman, Ruth P. y Karl K. K. Wiener. "Predicting Punitive Attitudes: Racial-Animus towards New Immigrant and Aboriginal Minority Groups as a Mediating Agent upon Public Crime Concerns". World Journal of Social Science Research 4, n.º 2 (2 de junio de 2017): 140. http://dx.doi.org/10.22158/wjssr.v4n2p140.

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In English-speaking Western society’s punitive attitudes towards the sentencing of criminal offenders is a well-established phenomenon. Two theoretical models; the Crime-distrust model and Racial-animus model are demonstrated predictors of punitive attitudes. However, little is known about how racial prejudice impacts the association between the public’s crime concerns and their demand for harsher sentencing outcomes. The present study utilises online survey data obtained from a convenience sample of 566 Australian residents to examine the Racial-animus model as a mediating agent upon the Crime-distrust model and its relationship with punitive attitudes. A significant indirect effect of racial animus is demonstrated upon the perception of increasing crime rates and public confidence in the court system and punitive attitudes, regardless of whether animus is towards new-immigrants or Indigenous Australians. A significant indirect relationship between fear of crime and the demand for harsher sentencing is only demonstrated through negative perceptions of new immigrants. Results lend support for a mediation model whereby the indirect effect of fear of crime is significant when mediated by negative sentiment towards new-immigrants but not towards Indigenous Australians. Future research using a representative sample of the Australian population is indicated to increase the confidence with which findings are interpreted.

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Sudarmanto, Budi Agung. "ARKETIPE KOMERING DALAM CERPEN “JANGAN TATAP SUKUKU” KARYA OKSA PUKO YUZA (Komering Archetype in “Jangan Tatap Sukuku” By Oksa Puko Yuza)". Kandai 13, n.º 1 (24 de agosto de 2017): 109. http://dx.doi.org/10.26499/jk.v13i1.161.

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Archetype is a form of universal thought (idea) that contains of huge emotion. Archetype constitutes a permanent deposit or collective unconsciousness in psyche (soul) from the constantly repeated for many generations. Archetype consists of persona, anima and animus, and shadows. The short story “Jangan Tatap Sukuku” describes archetype of Komering society (tribe). By using psychological literature approach, those archetypes are found. Persona is related to the general description of Komering society represented by Yuza. Anima and animus are the interchangeable side of Yuza’s femininity and Risti’s masculinity. Shadows relates to the stereotype of Komering society as collectivity, and some individual cases as individual representation of Komering tribe.

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Lehmann, Peter S., Cecilia Chouhy, Alexa J. Singer, Jessica N. Stevens y Marc Gertz. "Out-Group Animus and Punitiveness in Latin America". Crime & Delinquency 66, n.º 8 (2 de abril de 2019): 1161–89. http://dx.doi.org/10.1177/0011128719839354.

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The social threat perspective anticipates that members of racial/ethnic out-groups might be perceived as socially, politically, or economically threatening; criminally inclined; and in need of social control via the criminal justice system. In light of this framework, the current study examines the influence of out-group animus on punitive sentiments in the rarely explored context of Latin America. Data from the 2012 AmericasBarometer survey collected in nine countries ( N = 15,145) are analyzed, and the findings indicate that animus against foreigners, Blacks, and the Indigenous is positively associated with support for punitive measures. These results lend support for the social threat perspective and provide further evidence that this relationship might be a cultural universal in societies characterized by racial/ethnic conflict.

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Zawadzka, Magdalena. "Kilka uwag o wczesnochrześcijańskiej krytyce rzymskich widowisk". Vox Patrum 46 (15 de julio de 2004): 433–39. http://dx.doi.org/10.31743/vp.6847.

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Hac in dissertatione de tribus commentationibus, quae sunt Tertulliani, Novatiani atque Salviani Massiliensis disputatur necnon animus auctorum christianorum veterum erga circenses, munera ludosque scaenicos, qualis fuerit, multis exemplis demonstratur.

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Tobias, Thaisa, Raquel de Aguiar Miguel y Mauro Sérgio da Rocha. "A vida compartilhada". Self - Revista do Instituto Junguiano de São Paulo 5 (30 de abril de 2020): 1–18. http://dx.doi.org/10.21901/2448-3060/self-2020.vol05.0005.

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Por meio da psicologia analítica, o presente artigo tem como finalidade refletir sobre relacionamentos de casal e seus símbolos e compreender a relevância desses componentes dentro do processo terapêutico. O trabalho entende o relacionamento de casal como um fenômeno que pode auxiliar o sujeito a ressignificar suas experiências de vida, de maneira a favorecer o processo de individuação e suscitar transformações na estrutura psíquica. O artigo usa como base o conceito dos arquétipos animus e anima e suas imagens relacionadas, a fim de demonstrar como esses conteúdos movimentam a psique. Evidencia-se assim que, como ocorre com outros arquétipos que fazem parte da estrutura psíquica, a energia relacionada a animus e anima pode corroborar o entendimento sobre a psicodinâmica e a compreensão sobre certas ações humanas, que movimentam os sujeitos na busca por um companheiro, como uma forma de se sentirem mais completos em suas experiências de vida. O artigo descreve ainda a maneira como essas energias podem ser percebidas em vivências de casais na atualidade, em busca do autoconhecimento. Ao final, por meio da vertente teórica junguiana, o artigo demonstra a possibilidade de se abordar os arquétipos da anima e do animus e sua influência nas projeções conjugais. Apresentando, de que forma, estes conhecimentos podem se tornar úteis enquanto ferramenta terapêutica para o analista que trabalha com conteúdos da terapia de casal.

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Murphy, Ian. "Anima animus". Alphaville: Journal of Film and Screen Media, n.º 4 (21 de diciembre de 2012): 97–115. http://dx.doi.org/10.33178/alpha.4.07.

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This essay explores Jennifer Jason Leigh’s portrayal of the young prostitute Tralala in Last Exit to Brooklyn (Uli Edel, 1989) as a case study in performance style that can be usefully understood as bisexual. Drawing firstly upon Joan Riviere’s concept of womanliness as a masquerade, it examines how Tralala’s feminine performativity masks a confused, neurotic and androgynous gender identity and a raging bid for phallic power. As played by Leigh, Tralala’s snarling speech and undulating swagger evokes the wounded rage, rebellion and alienation of 1950s Method “bad boy” stars such as Marlon Brando, James Dean and Montgomery Clift, and the result is a performance style that oscillates freely between male and female subjectivities. Reading the male Method stars in terms of alternative masculinities that transgress the social order, the article argues that Tralala’s essential masochism is fuelled by a similar disavowal of her biological gender. In this regard, she demonstrates a desire to annihilate the self that has less to do with standard screen representations of female masochism than with the explosive psychic processes of classic Method masculinity.

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SCHWARTZMAN, DAVID. "Isthmus Animus?" Journal of Cardiovascular Electrophysiology 22, n.º 1 (30 de agosto de 2010): 39–40. http://dx.doi.org/10.1111/j.1540-8167.2010.01884.x.

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Duhamel, Denise. "Anima, Animus". Ecotone 7, n.º 1 (2011): 28. http://dx.doi.org/10.1353/ect.2011.0010.

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Arruda Júnior, Gerson Francisco y Marcone Felipe Bezerra de Lima. "Realidade dos Dois Mundos e Dois Cidadãos em Agostinho". Revista Ágora Filosófica 21, n.º 2 (23 de diciembre de 2021): 150–86. http://dx.doi.org/10.25247/p1982-999x.2021.v21n2.p150-186.

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O conceito de livre-arbítrio e liberdade a partir de Agostinho tornou-se imo desde a Antiguidade Tardia e o Período Medieval, tornando-se um alvitre na contemporaneidade. A estrutura lógico-argumentativa do pensamento agostiniano acerca do arbitrium fundamenta-se na ontologia do homem, especificamente na sua constituinte metafísica – a alma (animus). Em sua argumentação, o Hiponense considera a liberdade humana como elemento vinculado à razão, o que diferencia o homem dos demais seres, para os animais, anima e para aquele, animus. Portanto, considerando esse conceito ontológico, foram analisados os dois estados metafísicos do homem e assim seus dois mundos. Dessa forma, Agostinho conceitua o livre-arbítrio como elemento necessário que direciona a vontade para os bens superiores (eternos) ou para os inferiores (temporais), o que permite classificar os dois mundos e seus respectivos cidadãos.

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Franco, Clarissa De y Eduardo Meinberg de Albuquerque Maranhão Fo. "Sagrado Não-Binário? O conceito de psique andrógina na reformulação do debate de gênero no Sagrado Feminino". Mandrágora 25, n.º 2 (11 de diciembre de 2019): 127. http://dx.doi.org/10.15603/2176-0985/mandragora.v25n2p127-151.

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O foco desse artigo é o debate de gênero, com possibilidades conciliatórias entre os Estudos de Gênero e a Psicologia Analítica. Utilizamos como campo o Sagrado Feminino e suas tensões conceituais sobre o ser mulher diante de algumas propostas feministas, já que os círculos sagrados de mulheres se apoiam na perspectiva dos arquétipos, animus e anima e têm utilizado tais conceitos de modo a reforçar o aspecto essencialista sobre o feminino. Embora as concepções iniciais de Jung sobre o tema reflitam sua época, uma leitura atenta de sua obra e de pós-junguianxs leva-nos à compreensão de que sua proposta carrega uma subversão das polaridades de gênero. Com a teoria de integração de polaridades e o politeísmo psíquico, os conceitos de animus e anima ganham uma perspectiva que foge ao dualismo binário e caminha para a androginia e não-binariedade de gênero.

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Dikmonienė, Jovita. "Vera voluptas erit voluptatum contemptio: Seneka apie malonumą, laimę ir likimą". Literatūra 59, n.º 3 (26 de octubre de 2018): 92–105. http://dx.doi.org/10.15388/litera.2017.3.11838.

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[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Straipsnyje nagrinėjama Senekos veikaluose Laiškai Lucilijui, Apie laimingą gyvenimą ir Apie Apvaizdą apibrėžta laimės, malonumo ir likimo koncepcija. Keliami klausimai: ką Seneka vadino tikru ir netikru malonumu, dėl ko ragino kovoti ir atlikdavo auspicijas, ar filosofas tikėjo, jog žmogus gali pakeisti savo likimą ir pasiekti laimę? Aptariami Senekos traktatuose dažni kario ir ligonio įvaizdžiai, kuriais filosofas vaizdingai ir emocionaliai perteikė stoikų filosofiją. Daroma išvada, kad Seneka suvokė laimę kaip sėkmingą charakterio tobulinimą. Pagal Seneką, charakteris yra animus dalis, o animus yra Dievo dalis, todėl žmogus turi stengtis būti panašus į mylintį, drąsų, intelektualų karį-filosofą, noriai vykdantį savo vado-Dievo įsakymus. Labiausiai Seneka skatino ugdytis sunkiausiai pasiekiamą dvasinę savybę – tikrą nuolankumą Dievui, kai mylimo ir mylinčio Dievo siunčiamas nelaimes ir skausmą žmogus gali priimti ramiai, išsaugodamas meilę Jam savo

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Sidik, Umar. "DINAMIKA MENUJU KESEJATIAN DIRI PADA TOKOH UTAMA BIDADARI BERMATA BENING KARYA HABIBURRAHMAN EL SHIRAZY (DYNAMICS TOWARDS SELF-SUCCESS IN THE MAIN FIGURE OF BIDADARI BERMATA BENING BY HABIBURRAHMAN EL SHIRAZY)". Widyaparwa 46, n.º 2 (23 de enero de 2019): 231–47. http://dx.doi.org/10.26499/wdprw.v46i2.202.

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This study addresses four problems, namely (1) how Ayna overcomes unconsciousness in her; (2) how Ayna can protect her person from the personality that dominates her; (3) how Ayna overcomes the shadow side of herself; and (4) how Ayna gathered courage to face anima and animus in her. This study uses the psychoanalytic approach (archetype) proposed by Carl G. Jung which is related to self-authenticity (the self). Data validity is determined by the validity of the meaning. The analysis is carried out by means of understanding, heuristics, and hermeneutics and meaning to obtain inference according to the purpose of the study. In this study it was found that (1) Ayna represents personalunconscious to provide space for the entry of positive new impulses to encourage self-realization; (2) Ayna acts as a persona when her condition is pressed, namely by revealing her identity when being tried in a boarding school; (3) Ayna makes a harmonious blend or balance between things that are contradictory in her shadow; and (4) Ayna controls herself by suppressing all her shadows and animations to give space for animus emergence so that she can think clearly to save herself. Penelitian ini membahas empat permasalahan, yaitu (1) bagaimana Ayna mengatasi ketidaksadaran (unconscious) dalam dirinya; (2) bagaimana Ayna dapat melindungi personanya dari kepribadian yang mendominasi dirinya; (3) bagimana Ayna mengatasi sisi hitam (shadow) dari dirinya sendiri; dan (4) bagaimana Ayna mengumpulkan keberanian untuk menghadapi anima dan animus dalam dirinya. Penelitian ini menggunakan pendekatan psikoanalisis (arketipe) yang dikemukakan oleh Carl G. Jung yang terkait dengan kesejatian diri (the self). Kesahihan data ditentukan dengan validitas makna. Adapun analisis dilakukan dengan cara pemahaman, heuristik, dan hermeneutik serta pemaknaan untuk memperoleh inferensi sesuai dengan tujuan penelitian. Pada penelitian ini ditemukan bahwa (1) Ayna merepresikan ketidaksadaran pribadi (personalunconscious) untuk memberikan ruang masuknya impuls-impuls baru yang positif untuk mendorong terwujudnya realisasi diri; (2)Ayna melakukan tindak persona ketika kondisi dirinya terdesak, yaitu dengan cara membeberkan jati dirinya ketika disidang di pondok pesantren; (3) Ayna membuat perpaduan atau keseimbangan yang harmonis antara hal-hal yang bertentangan dalam bayang-bayang dirinya; dan (4) Ayna mengendalikan diri dengan menekan seluruh bayang-bayang dan animanya untuk memberikan ruang munculnya animus sehingga dapat berpikir jernih untuk menyelamatkan diri.

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Warden, Derek. "Fifth Indifference". Texas A&M Law Review 7, n.º 4 (noviembre de 2019): 1–12. http://dx.doi.org/10.37419/lr.v7.arg.1.

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The Americans with Disabilities Act prohibits discrimination against people with disabilities. Title II of the ADA applies to public entities. That same Title allows plaintiffs to obtain damages upon a showing that the discrimination was intentional. There are generally two possible standards of intent: (1) deliberate indifference or (2) animus. While most Circuit Courts expressly adopted the deliberate indifference model, the Fifth Circuit has not. Indeed, the Fifth Circuit has not adopted any standard and this has led to confusion. The confusion is not helped, moreover, by the sheer lack of justification offered by a number of the Circuit Courts who have adopted either standard. This Essay seeks to clear that confusion. It offers reasons why deliberate indifference, and not the animus standard, should apply to ADA Title II claims. Further, it explains why no Fifth Circuit precedent should be construed as prohibiting the adoption of the deliberate indifference standard.

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Ragachewskaya, Marina S. "MYSTICAL DISTANCE IN D.H. LAWRENCE’S SHORTER FICTION: THE SPIRIT OF PLACE AND THE LANDSCAPES OF THE HEART". Practices & Interpretations: A Journal of Philology, Teaching and Cultural Studies 6, n.º 4 (1 de diciembre de 2021): 42–63. http://dx.doi.org/10.18522/2415-8852-2021-4-42-63.

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This article uses the Jungian archetypal theory to analyze a selection of shorter fictions by D.H. Lawrence (the novellas The Princess (1924), St Mawr (1925), The Woman Who Rode Away (1928), The Escaped Cock (1929) and a few short stories) where the enigmatic aspect of place and distance plays an important role in the narrative, character development and personality individuation. I single out four types of the mystical distance in D.H. Lawrence, and focus on the spatial aspect. The paper shows that each novella or short story treats “the spirit of place”, albeit in a deferent light: the place may embody the Spirit, the Shadow, the Anima or Animus archetypes. Each travelling protagonist undergoes a spiritual transformation, which is presented in non-identical patterns, and the distance they cross bears the signs of the mystical. The place serves as the physical location of the quest, while the workings of the soul reveal such forms of spiritual and mystical aspects as Spirit-Animus, Spirit-Shadow, sacrifice and rebirth.

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Rocha, Cleber Almeida. "Processo de individuação de Jung". Journal of Social Sciences, Humanities and Research in Education 1, n.º 2 (15 de diciembre de 2018): 89–100. http://dx.doi.org/10.46866/josshe.2018.v1.n2.44.

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Este estudo expõe o processo de individuação, que se trata da teoria do autodesenvolvimento na psicologia analítica de Jung. Para isso são apresentados alguns dos principais conceitos de Jung, sendo, anima e animus, sombra, complexo afetivo, persona, ego e Self ou Si-mesmo, visando proporcionar um contexto no qual esses conceitos se entrelaçam à individuação. Posteriormente, são expostas as conclusões das investigações de Jung a respeito da contribuição de outras abordagens para o desenvolvimento humano, sendo elas a alquimia e o cristianismo, assim como as limitações encontradas nessas abordagens segundo o pesquisador. Por fim é discutido a projeção da anima/animus e de uma persona de eficácia face a dinâmica das organizações contemporâneas, como um mecanismo de defesa do ego que precisam ser superados ou abandonados para permitir o livre fluxo do desenvolvimento do indivíduo. Sendo apresentada a análise de um filme e um caso a fim de elucidar o processo de projeção da anima e da persona. (Imagem de eunyoung LEE por Pixabay)

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Findley, Brooke Heidenreich. "Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy". Vivarium 44, n.º 2 (2006): 248–75. http://dx.doi.org/10.1163/156853406779159446.

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AbstractA careful reading of Heloise's letters reveals both her contribution to Abelard's ethical thought and the differences between her ethical concerns and his. In her letters, Heloise focuses on the innate moral qualities of the inner person or animus. Hypocrisy—the misrepresentation of the inner person through false outer appearance, exemplified by the potentially deceitful religious habit or habitus—is a matter of great moral concern to her. When Abelard responds to Heloise's ideas, first in his letters to her and later in his Collationes and Scito te ipsum, he turns the discussion away from her original interests. He transforms her metaphor of the habitus as false appearance into a discussion of another type of habitus, the habitual process of acquiring virtue, and integrates her focus on the animus into his developing ideas about sin as intention. Examining the differences between Heloise's ethical thought and Abelard's allows us to appreciate the distinct contributions of both.

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LEITAO ÁLVAREZ-SALAMANCA, FRANCISCA. "EL "ANIMUS DONANDI"". Revista de derecho (Coquimbo) 22, n.º 2 (2015): 221–42. http://dx.doi.org/10.4067/s0718-97532015000200008.

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Hamp, Eric P. "Latin Animus, Anima". American Journal of Philology 108, n.º 4 (1987): 695. http://dx.doi.org/10.2307/294792.

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Szwarcwald, Célia Landmann, Francisco Inácio Bastos y Maria Angela Pires Esteves. "State of animus among Brazilians: influence of socioeconomic context?" Cadernos de Saúde Pública 21, suppl 1 (2005): S33—S42. http://dx.doi.org/10.1590/s0102-311x2005000700005.

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Preliminary results of the World Health Survey, conducted in Brazil in 2003, indicate a high frequency of self-perceived problems related to state of animus. The main objective of the present study is to investigate the hypothesis that material deprivation and job insecurity are important determinants of self-reported mental problems, such as feelings of depression and anxiety. Analysis of factors associated with self-perceived problems related to state of animus was performed with multivariate logistic regression models. Among females, key factors associated with feelings of depression and anxiety were level of education and unemployment after controlling for age, presence of long duration disease or disability and of body injury limiting everyday activities. Among males, feelings of depression were most strongly associated with unemployment, followed by poverty (as measured by a household asset indicator), with being married (or cohabiting) showed a protector effect. With regard to severe feelings of anxiety, only unemployment contributed significantly. These findings highlight the influence of social and economic contexts, beyond strictly individual characteristics, on the health of Brazilians.

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Sirait, Desria Natalia y Tomi Arianto. "Representation of Woman Existentialist Reflected from Archetypal Image Analysis in The Chrysanthemums Story". IDEAS: Journal on English Language Teaching and Learning, Linguistics and Literature 8, n.º 2 (10 de diciembre de 2020): 519–34. http://dx.doi.org/10.24256/ideas.v8i2.1678.

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This study aims at analyzing the representation of women's existence through the archetypal image in the chrysanthemum story. This study uses Carl Jung's archetypal image theory which is supported by Simone de Beauvoir's theoretical concepts. This research is focused on analyzing archetypal image. This story is revealed by classifying symbol, persona, anima and animus archetypal, and self-archetypal. Meanwhile, further analysis of the archetypal symbol is then criticized using the concept of the woman existentialist Simone de Beauvoir. This study uses a qualitative research method in which all data sources are taken from the short story. The results showed that there are four symbols of archetypal, personal archetypal, opposing points of view of anima and animus archetypal, and how to control self-archetypal. From all of these classifications, it is concluded that the representation of an existentialist woman is reflected through the main character named Elisa, including daring to go against the rules, being able to make their own decisions and being a woman who can stand alone.

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Heyworth, S. J. "LUTATIUS CATULUS, CALLIMACHUS AND PLAUTUS'BACCHIDES". Classical Quarterly 65, n.º 1 (2 de abril de 2015): 390–95. http://dx.doi.org/10.1017/s0009838814000810.

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Aulus Gellius records an epigram of the Roman consul Q. Lutatius Catulus (Noctes Atticae19.9.14 = fr. 1 Blänsdorf/Courtney):Aufugit mi animus; credo, ut solet, ad Theotimumdeuenit. sic est, perfugium illud habet.quid si non interdixem, ne illunc fugitiuummitteret ad se intro, sed magis eiceret?ibimu' quaesitum. uerum ne ipsi teneamurformido. quid ago? da, Venu', consilium.

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Smith, Candis Watts, Rebecca J. Kreitzer y Feiya Suo. "The Dynamics of Racial Resentment across the 50 US States". Perspectives on Politics 18, n.º 2 (25 de septiembre de 2019): 527–38. http://dx.doi.org/10.1017/s1537592719002688.

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Although many scholars who study the role of racial animus in Americans’ political attitudes and policy preferences do so to help us understand national-level politics, (racialized) policy is largely shaped at the state level. States are laboratories of policy innovation whose experiments can exacerbate or ameliorate racial inequality. In this article, we develop state-level scores of racial resentment. By using linear multilevel regression and poststratification weighting techniques and by linking nationally representative survey data with US Census data, we create time-varying, dynamic state-level estimates of racial resentment from 1988 to 2016. These measures enable us to explore the extent to which subnational levels of racial attitudes fluctuate over time and to provide a comparative analysis of state-level racial resentment scores across space and time. We find that states’ levels of racial animus change slowly, with some exhibiting increases over time while others do just the opposite. Southern states’ reputation for having the highest levels of racial resentment has been challenged by states across various regions of the United States. Many states had their lowest levels of symbolic racism decades ago, contrary to the traditional American narrative of racial progress.

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Morozova, A. "ANATOMY OF EMOTIONS AND FEELINGS IN THE BOETHIUS’ "DE CONSOLATIONE PHILOSOPHIAE"". Bulletin of Taras Shevchenko National University of Kyiv. History, n.º 147 (2020): 39–44. http://dx.doi.org/10.17721/1728-2640.2020.147.8.

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The article analyses a number of the locations of emotions and related to them emotional words and feelings using the philosophical text of Boethius, a prominent philosopher and translator of Late Antiquity, "De consolatione philosophiae". The declared work has a significant informative potential in relation to the emotional sphere, due to the circumstances of its creation, accompanied by a significant number of emotional reflections made by Boethius, and the chosen genre (the combination of consolatio and protreptics). The ancient emotional tradition left its mark on the Boethius' perception of emotional locations, directing it to the non-monocentric localisation of feelings in different parts of the human physical, spiritual and mental system. The main seats of the emotions are: mind (mens), animus, soul (anima), heart (cor), body (corpus). Among the above-mentioned emotional localisations, the dominant role is played by the mind (mens) both in quantitative (10) and semantic indicators. In the Boethius's worldview, the mind is associated, firstly, with the philosopher's mental health, his ability to maintain calm behaviour in the face of life's disasters, and, secondly, with the concept of the similarity of the human beings to God by their minds. There are both negative (passionate desire, hope, joy, anger, etc.) and positive (joy of heaven, desire for good) feelings in the mind. The second most important emotional location is animus (7), in which the central positive feelings (love and positive hope) are inspired, meeting only in pair with animus. We hypothesise that the latter is perceived by Boethius as an analogue of the Platonic and Christian "soul", the leading centre of spiritual human potentials. Similarly, positive and negative (anger, sorrow, passions, etc.) emotions arise and influence it. The last two locations indicate the physical nature of human – body and heart – and concentrate only on negative emotions – pleasure and passionate desire. Conclusions are made that most emotions have the external nature in relation to men, which correlates to the Stoic emotional tradition.

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Cafiero, Giorgio y Shehab al‐Makahleh. "Mauritania's Anti‐Qatar Animus". Middle East Policy 26, n.º 2 (junio de 2019): 121–28. http://dx.doi.org/10.1111/mepo.12426.

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Lytvynenko, O. D. "Transformation of archetypes and symbolic images in the psyche through group psychotherapy. Case study (part two)." Fundamental and applied researches in practice of leading scientific schools 43, n.º 1 (28 de febrero de 2021): 64–67. http://dx.doi.org/10.33531/farplss.2021.1.6.

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The article presents the second part of the description of the case analysis of a personal fairy tale, which was created in the process of group psychotherapeutic work. The personal tale was based on Jung's analytical approach. The qualitative analysis made it possible to record changes in the psyche through the transformation of archetypical images and symbols. The archetype of Transformation is considered to be important for understanding the content of fairytales: changing and transforming personality under the influence of the integration of unconscious meanings. It was considered how the transformation of archetypical and symbolic images in the psyche initiates changes in individual psychological and characteristic behavioral characteristics. It is established that the stages of the process of individualization according to Jung, which we tried to examine on the example of the fairy tale are as follows: in the realization of Shadow and the integration of the senses of the personal unconscious represented in it; in the awareness and destruction of the Person, which distorts the true essence individually, distancing from the Person; clarifying the circumstances with Anima or Animus, establishing connections with the unconscious through integrated Anima/Animus; refusing to identify with the mana-personality archetype and assimilation of its meanings with self-determination;

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RODCHYN, Zoriana y Nataliia BLAHUN. "GENDER AND ARCHETYPE AS COMPONENTS OF THE CHARACTER ANALYSIS IN “DEMIAN” AND “NARCISSUS AND GOLDMUND” BY HERMANN HESSE". Ezikov Svyat volume 20 issue 1, ezs.swu.v20i1 (10 de febrero de 2022): 164–75. http://dx.doi.org/10.37708/ezs.swu.bg.v20i1.21.

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The article is devoted to the study of gender in the works of the German writer Hermann Hesse, in particular the gender roles and archetypes of anima and animus traced in characters of his novels. During the research, the role of the androgynous personality in society has been clarified. The anima and animus as the most important definitions in gender studies are singled out from the general system of archetypes by Carl Gustav Jung. Features and ways of synthesis of masculine and feminine principles in the human psyche are characterized. The analysis of the works of Hermann Hesse includes the novels “Demian” (1919) and “Narcissus and Goldmund” (1930). With the definition of the concepts, the presence of elements of the psychoanalysis theory and gender studies in the works of Hermann Hesse has been proved. The characters of the novel have been analyzed and characterized in terms of masculinity and femininity. Due to this research, we have been able to clearly define the system of images from the perspective of gender, which makes it possible to use literary works in gender issues more confidently and to characterize the writing activity in a more structured way against the background of gender studies.

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Cookson, Neil. "Treasure Trove: dumb enchantment or new law?" Antiquity 66, n.º 251 (junio de 1992): 399–405. http://dx.doi.org/10.1017/s0003598x00081527.

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Successive UK Governments have persisted in maintaining the archaic nonsense of Treasure Trove. This paper demonstrates the unsuitability of a medieval Royal Prerogative for protecting our archaeological heritage, and goes on to outline a more effective system. This rejects the principle of animus revertendi and concentrates on the protection of portable antiquities in its own right. It advocates a system of statutory reporting and certification, coupled with a policy of acquisition in the public interest.

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36

Wellman, Christopher Heath. "A Defense of Stiffer Penalties for Hate Crimes". Hypatia 21, n.º 2 (2006): 62–80. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01094.x.

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After defining a hate crime as an offense in which the criminal selects the victim at least in part because of an animus toward members of the group to which the victim belongs, this essay surveys the standard justifications for state punishment en route to defending the permissibility of imposing stiffer penalties for hate crimes. It also argues that many standard instances of rape and domestic battery are hate crimes and may be punished as such.

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Nelis, Damien P. "Translating the emotions: some uses of animus in Vergil’s Aeneid". Social Science Information 48, n.º 3 (21 de agosto de 2009): 487–99. http://dx.doi.org/10.1177/0539018409106202.

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In recent years, considerable scholarly attention has been devoted to investigating the influence of Lucretius’ De rerum natura on Vergil. At the same time, the Aeneid has become a central text for the study of the presentation of the emotions in Latin poetry. The author attempts to bring together these two trends in Vergilian scholarship by trying to see if the depiction of emotions in Vergilian epic owes anything to Lucretian precedent. He focuses on the term animus and its use in the opening scenes of the Aeneid . It is an important word in both epics, but it is also notoriously hard to translate accurately.

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Heinke, Ellen y Damian Läge. "Zur Geschlechtsspezifität des Animus-Konzeptes". Analytische Psychologie 34, n.º 1 (2003): 47–69. http://dx.doi.org/10.1159/000068791.

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Wesley, Deborah. "The Animus: Help or Hindrance?" Psychological Perspectives 62, n.º 4 (2 de octubre de 2019): 397–405. http://dx.doi.org/10.1080/00332925.2019.1659065.

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Chapman, A. H. y Luiz Rogério Sena Pereira. "Animus e anima: Emma Jung". Arquivos de Neuro-Psiquiatria 55, n.º 2 (junio de 1997): 343. http://dx.doi.org/10.1590/s0004-282x1997000200033.

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Ortega, Alberto, Ema Di Fruscia y Bryn Louise. "TRADE LIBERALIZATION AND RACIAL ANIMUS". Contemporary Economic Policy 39, n.º 1 (11 de septiembre de 2020): 194–204. http://dx.doi.org/10.1111/coep.12494.

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Fałkowski, ANDRZEJ. "ANIMUS IN CONSULENDO LIBER A MIND UNFETTERED IN DELIBERATION". CONTEMPORARY MILITARY CHALLENGES, Volume 2019 Issue 21/3 (3 de septiembre de 2019): 175–88. http://dx.doi.org/10.33179/bsv.99.svi.11.cmc.21.3.10.

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Abstract It has been 15 years since Slovenia, alongside several other countries, joined NATO. Both political elites and ordinary citizens see the North Atlantic Treaty Organization as a protector. However, what does NATO have to protect us from? Why did Slovenia and the other countries from the former communist hemisphere join the Alliance? What are the realities of the organization? This contribution proposes a look at NATO from the perspective of 12 years of experience serving in three different positions at NATO HQ. Key words NATO, consensus, member, diplomacy.

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43

Beese, Jane A. y Jennifer Martin. "Socioeconomic Status and Student Opportunity: A Case of Disrespect or Teenage Rebellion?" Journal of Cases in Educational Leadership 21, n.º 1 (30 de enero de 2018): 16–27. http://dx.doi.org/10.1177/1555458917720967.

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This case involves inner city students situated within a summer program purported to meet their needs. The administrators charged with creating this program do not necessarily understand the identities of their students or the community needs and desires. This case hinges on the conflict of whether students should be disciplined for using their public transportation bus passes, provided by the summer program and to be used only for that purpose, for other purposes. This case highlights issues of racial spotlighting, racial animus, and cultural mismatch.

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44

Ahmetagić, Jasmina. "The shame of the Woman on the Rock". Bastina, n.º 56 (2022): 49–59. http://dx.doi.org/10.5937/bastina32-37121.

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Through its focus on the stream of thoughts of Marta L, overwhelmed by worry over the obvious signs of aging, Andrić's story The Woman on the Rock naturally encourages psychological interpretations. While challenging a psychoanalytic reading, we interpret The Woman on the Rock within the context of Jung's analytical psychology, employing the concept of archetypes, primarily the shadow, the persona, and the animus. We have pointed to Marta's grandiose self, the compensatory quality of her memories, as well as her ego ideal and the realization of her persona's inevitable adaptation. We dedicated a special section to her shame, which hasn't been given attention in literary science so far. The aging-related shame ongoing in the protagonist's stream of thought is connected with the shame she felt at the threshold of girlhood in front of others, in an episode that has an evident erotic connotation. Although the story illuminates Marta's relationships with the important men in her life, the key relationship in this story is Marta's relationship with herself and her body: the protagonist is preoccupied with self-evaluation, in a tumultuous, but just as necessary process of revalorizing her self assessment criteria. Marta is a typical father's daughter, who hasn't developed her female side because feminine qualities hadn't been affirmed in her raising. Hence she views her body through the eyes of a strict and judgmental animus, formed in great measure by her father's figure.

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Machado, William Gustavo y Gabriel Kafure da Rocha. "Pedagogia do acolhimento: Reflexões sobre a poética do espaço em Bachelard". Horizontes 39, n.º 1 (2 de septiembre de 2021): e021048. http://dx.doi.org/10.24933/horizontes.v39i1.1229.

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A filosofia bachelardiana nos conduz através de uma radical (e ao mesmo tempo sutil) dualidade: há um mundo diurno e há um mundo noturno. Pode-se agrupar sob essas duas imagens os conceitos da psicologia analítica do psiquiatra e psicoterapeuta Carl Gustav Jung: os arquétipos animus e ânima. No primeiro, estão as imagens do masculino, as atividades a que Bachelard irá nos conduzir como obras do “espírito”: a virilidade, a potência, o trabalho, a realidade, as coisas do mundo, a ciência. Já no segundo estão as imagens do feminino, da “alma”: o repouso, a aceitação, o acolhimento, os sonhos, a poesia. Segundo Bachelard, esses dois polos operam de modos distintos. O animus, o polo mais “racional”, da ciência, opera a partir de uma recusa às primeiras imagens, a partir de um “não”. Enquanto que para a anima tudo é “sim”, tudo é acolhimento, tudo tem lugar no mundo. E, como bem se sabe, o ser nasce do feminino, da mulher. É justamente a partir desse ponto que a reflexão proposta do resumo se constrói: como estão as imagens de anima na educação (formal e informal)? Há “espaço” suficiente de reflexão para uma pedagogia da acolhida? Iremos desvelar essas perguntas a partir das aproximações com as interpretações principalmente de Durand e Duborgel e das implicações possíveis do pensamento bachelardiano com uma filosofia da educação, com o intuito de fornecer evidências de que há um pensamento pedagógico em A poética do espaço.

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Kasemetan, Feliana Eliza, Yulius Yusak Ranimpi y Merry Kristina Rungkat. "Arketipe Kepribadian Naomi: Suatu Kajian Psikoanalitikal Carl Gustav Jung". GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 7, n.º 2 (25 de octubre de 2022): 213. http://dx.doi.org/10.21460/gema.2022.72.884.

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AbstractNaomi is one of the characters in the book of Ruth who experiences many challenges. The death of her husband and two sons left Naomi as a widow. Naomi has to survive with the status as a widow who haslimitations in social circles. This paper aims to analyze and describe Naomi’s personality archetypes using Jung’s psychoanalytic studies. The method used is descriptive analytic which is traced through historical traces, characterizations and conversations in the story. The results of the study prove that Naomi is able to survive and has the support of the archetypes contained within her. The archetypes are: anima-animus, shadow, persona, self, and the great mother. With the support of archetypes, Naomi is able to survive and show her bestqualities. AbstrakNaomi adalah salah satu tokoh dalam kitab Rut yang mengalami banyak tantangan. Kematian suami dan kedua putra membuat Naomi hidup menjanda. Naomi harus bertahan hidup dengan status janda yang memiliki keterbatasan dalam lingkungan sosial. Tulisan ini bertujuan untuk menganalisis dan mendeskripsikan arketipe kepribadian Naomi menggunakan kajian psikoanalitikal Jung. Metode yang dipakai adalah deskriptif analitik yang ditelusuri melalui jejak historis, penokohan dan percakapan dalam cerita. Hasil penelitian membuktikan bahwa Naomi mampu bertahan hidup dan mendapat dukungan dari arketipe yang terdapat dalam dirinya. Arketipe tersebut adalah: animus (pikiran), shadow (bayangan), persona (topeng), self (diri), dan the great mother (ibu agung). Adanya dukungan dari arketipe membuat Naomi mampu bertahan hidup dan menunjukkan kualitas terbaik dirinya.

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Tozzi, Piero A. "From ’48 to ’68". IUS: Revista de investigación de la Facultad de Derecho 1, n.º 2 (4 de diciembre de 2020): 242–56. http://dx.doi.org/10.35383/ius-usat.v1i2.503.

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In the 1996 case Romer V. Evans, the United States Supreme Court struck down a Colorado state constitutional amendment that had prohibited municipalities and local governments within the state from enacting ordinances grant- ing special treatment to“homosexual persons.”The Court deemed the initiative to have been driven by “animus” toward an identifiable minority class, i.e., those characterized as having or engaging in “homosexual, lesbian, bisexual orientation, conduct, practices or relationships,” and thus ran afoul of the Equal Protection Clause found in the Fourteenth Amendment to the U.S. Constitution.

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Silva, Suênio Walttemberg Gonçalves e. y Ramon Rocha Santos. "O JULGAMENTO DOS RECURSOS EXTRAORDINÁRIOS Nº 594.015 E 601.720 E A REVISÃO JURISPRUDENCIAL A RESPEITO DA LEGITIMIDADE PASSIVA DO IPTU NA HIPÓTESE DE POSSUIDOR SEM ANIMUS DOMINI". Revista de Direito Tributário e Financeiro 4, n.º 1 (21 de agosto de 2018): 51. http://dx.doi.org/10.26668/indexlawjournals/2526-0138/2018.v4i1.4438.

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Embora o Supremo Tribunal Federal tenha firmado entendimento no sentido de que o possuidor de bem imóvel sem animus domini não figura como contribuinte ou responsável tributário do IPTU, a premissa utilizada pelo pretório excelso no julgamento dos Recursos Extraordinários 594.015 e 601.720 pode representar uma mudança na maneira que o Tribunal interpreta o instituto. Com este escopo, o presente artigo pretende revisar os institutos que permeiam a matéria, com vias a compreender os limites das decisões judiciais dos recursos mencionados, bem como avaliar a consequência hermenêutica da eventual mudança de paradigma.

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Motta, Fernando C. Prestes y Ana Paula Paes de Paula. "Meia-idade, individuação e organizações". Organizações & Sociedade 12, n.º 34 (septiembre de 2005): 17–30. http://dx.doi.org/10.1590/s1984-92302005000300002.

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O objetivo deste artigo é analisar como a crise de meia-idade afeta os indivíduos e as organizações. Para realizar esta análise, partimos da interpretação realizada por Carl Gustav Jung sobre a meia-idade e o processo de individuação. Neste sentido, abordamos os principais conceitos junguianos associados ao fenômeno, enfatizando os arquétipos sombra, anima, animus e self. Em seguida, utilizamos estes conceitos e arquétipos para avaliar como os dilemas da crise de meia-idade e o conflito entre as dimensões masculinas e femininas dos indivíduos afetam a dinâmica organizacional.

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Kayachev, Boris. "CIRIS 265: AN EMENDATION". Classical Quarterly 68, n.º 2 (13 de noviembre de 2018): 728–30. http://dx.doi.org/10.1017/s0009838818000435.

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Carme fears that Scylla is in love with her own father (237–40); Scylla replies that she loves no one she should love, but one of the besiegers—though she can hardly bring herself to utter his name (262–7): nil amat hic animus, nutrix, quod oportet amari,in quo falsa tamen lateat pietatis imago,sed media ex acie, mediis ex hostibus—eheu,quid dicam quoue aegra malum hoc exordiar ore? 265dicam equidem, quoniam tu nunc non dicere, nutrix,non sinis: extremum hoc munus morientis habeto.265 aegra Baehrens: agam Z: ipsa ρ: ausa Sillig

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