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Articoli di riviste sul tema "Hillman, James"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 29 gennaio 2023

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1

Dell, Jacqueline. "Imagining James Hillman." Self & Society 29, no. 2 (2001): 41–43. http://dx.doi.org/10.1080/03060497.2001.11086106.

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2

Quintaes, Marcus. "When a name becomes an image: the relationship of James Hillman with this strange metaphor called ‘Brazil’." International Journal of Jungian Studies 5, no. 3 (2013): 254–61. http://dx.doi.org/10.1080/19409052.2013.826592.

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Abstract (sommario):

This article attempts to recover the intellectual trajectory of James Hillman. It analyzes the diverse steps of his intellectual journey and emphasizes the extremely mercurial character that characterizes his writing. Starting with the furious potential of his ideas and arguments, Hillman attempts to articulate a thought that is free, multiple, slippery and plural, one that resists being captured in any attempt to unify or define a prevalent direction. It is these characteristics that approximate Hillman's ideas and archetypal psychology with Brazil and its particular way of ‘soul making’.

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3

García Álvarez, César. "La psicología de la imagen en el pensamiento de James Hillman." Estudios humanísticos. Geografía, historia y arte, no. 22 (February 11, 2021): 267. http://dx.doi.org/10.18002/ehgha.v0i22.6837.

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<span>The enormous transcendence that the American psychologist James Hillman gives to the image, as the basis of the human psychical life, invites to a theoretical and methodological reflection about its application to the field of the art's theory, and specially to the psychology of the image. Hillman's ideas may be applied to the interpretation of the history of art, and easily harmonised with the foundations of other theoretical frames. However, a critical analysis of the application that Hillman himself makes of his own method to the art and culture of the Italian Renaissance, revea

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4

Olchanowski, Tomasz. "Ideas and sophisms. The process of education in the perspectives of polytheistic psychology." Pedagogika. Studia i Rozprawy 28 (2019): 11–25. http://dx.doi.org/10.16926/p.2019.28.01.

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The author of the article looks at the processes occurring in contemporary culture through the prism of archetypal psychology of James Hillman. This “Jungian heretic” had a significant impact on many pedagogical ideas (aesthetic education, ecological education). Hillman’s polytheistic perspectives are processes that lead to the creation of the soul (“creation of the soul”) and awakening.

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5

Berti, Mariangela. "Intervista a James Hillman." FOR - Rivista per la formazione, no. 78 (June 2009): 93–96. http://dx.doi.org/10.3280/for2009-078023.

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6

Stern, E. Mark. "James Hillman (1926–2011)." American Psychologist 67, no. 6 (2012): 496. http://dx.doi.org/10.1037/a0028998.

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7

Tacey, David. "JAMES HILLMAN (1926 - 2011)." Journal of Analytical Psychology 57, no. 1 (2012): 133–38. http://dx.doi.org/10.1111/j.1468-5922.2011.01957_1.x.

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8

Huskinson, Lucy. "James Hillman's approach to architecture and the built environment: some conceptual complications and an attempt to resolve them." International Journal of Jungian Studies 7, no. 2 (2015): 154–64. http://dx.doi.org/10.1080/19409052.2014.954408.

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This paper examines ambiguities and tensions within James Hillman's ideas about the psychological value of the architecture of the built environment in contrast to that of the natural world. In his published works Hillman often describes the built environment and the natural world as equivalent in value, but on other occasions he celebrates the latter to the detriment of former. These contrasting approaches have significant implications for his celebrated conception of anima mundi, where psyche is found in the ‘outside’ word as much as ‘within’ our individual minds. The decisive question there

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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

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10

Yow, Bobbie. "Pink madness, by James Hillman." Psychological Perspectives 33, no. 1 (1996): 154–57. http://dx.doi.org/10.1080/00332929608405741.

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11

Weishaus, Joel. "James Hillman in New Mexico." San Francisco Jung Institute Library Journal 16, no. 4 (1998): 45–48. http://dx.doi.org/10.1525/jung.1.1998.16.4.45.

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12

McNiff, Shaun. "A Dialogue with James Hillman." Art Therapy 3, no. 3 (1986): 99–110. http://dx.doi.org/10.1080/07421656.1986.10758680.

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13

Lauterbach, Jeffrey. "James Hillman Makes a Move." Jung Journal 12, no. 4 (2018): 34–43. http://dx.doi.org/10.1080/19342039.2018.1512346.

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14

Staunton, Tree. "A Tribute to James Hillman." Self & Society 40, no. 2 (2013): 40–42. http://dx.doi.org/10.1080/03060497.2013.11084263.

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15

Novaes, Cláudio Cledson, and Aleš Vrbata. "In Shadows and Darkness: being authentic in Céline and Hillman (“intimité des choses” and “pathologizing” )." A Cor das Letras 18, no. 1 (2017): 128. http://dx.doi.org/10.13102/cl.v18i1.1677.

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Aim of this paper is to demonstrate a proximity or even complementarity between James Hillman’s and Louis-Ferdinand Céline’s vision of human soul and human condition. Even though their cultural and intellectual context differed significantly and they both used very different forms of expression, they repeatedly invoked intimate dimension of human existence as permeated by somehow pathological, peripherial or dark aspects of being. Nevertheless, both of them shared deep interest in bottom-line dimension of being which they called “soul” and which they linked with death, darkness, weakness and w

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16

Olson, Rex. "Psyche as Postmodern Condition." Janus Head 13, no. 2 (2014): 61–91. http://dx.doi.org/10.5840/jh201413218.

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This article examines James Hillman’s notion of psyche in relation to metaphor as the foundation for his archetypal psychology. In pushing Jung to his imaginal limits, Hillman provides an archetypal corrective to the Cartesianism inherent in modern scientific psychology in order to understand all aspects of contemporary psychological life. He proposes an ontological view of metaphor that locates psyche beyond language and mind to places in the world, thus seeking to establish a postmodern archetypal psychology. In the end his notion of psyche is not radical enough in its critique to advance ar

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17

Hinshaw, Robert. "In Memoriam: James Hillman and Mario Jacoby." Psychological Perspectives 55, no. 1 (2012): 6–10. http://dx.doi.org/10.1080/00332925.2012.649196.

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18

Tacey, David. "An Appreciation of James Hillman, 1926–2011." Self & Society 40, no. 2 (2013): 43–46. http://dx.doi.org/10.1080/03060497.2013.11084264.

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19

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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21

Andrikopoulos, Laura. "Myth, Enchantment and Psychological Astrology." Culture and Cosmos 23, no. 02 (2019): 25–42. http://dx.doi.org/10.46472/cc.0223.0207.

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James Hillman's archetypal psychology aimed to take psyche out of the consulting room and back to the cosmos, through cultivation of a mythical consciousness that recognises all reality as symbolic and metaphorical. A life-long lover of astrology, Hillman has been identified as a reformer from within psychological astrology, with his archetypal perspective offering potential for a re- enchanted expression of the subject. However, earlier varieties of psychological astrology, which have been labelled as disenchanting, show a strong concern with mythology. This paper examines what difference the

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22

Vrbata, Ales. "Image and imagery in imaginal psychology (mental image and theory of science)." Revista Ideação 1, no. 30 (2018): 211. http://dx.doi.org/10.13102/ideac.v1i30.1328.

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This paper deals with theoretical concepts of image and imagery in foremost imaginal psychologists (James Hillman, Michael Vannoy Adams). Attributing primary epistemological status to image and imagery, archetypal/imaginal psychology school developed (both within philosophy and psychology) new theory of image and imagery, questioned older thesis about derivative and secondary epistemological status of image (image as imprint within human psyche, derivative of primary sensations). Using Jung’s concept of autonomous psyche of essentially archetypal nature, Hillman started to question Jung’s conc

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23

Zanoni, Anna Paula, and Carlos Augusto Serbena. "A psicopatologia como uma experiência da alma." Revista Latinoamericana de Psicopatologia Fundamental 14, no. 3 (2011): 485–98. http://dx.doi.org/10.1590/s1415-47142011000300006.

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Este trabalho teórico apresenta a visão do psicólogo arquetípico James Hillman sobre a psicopatologia. Ele defende que "patologizar" é um movimento da psique válido, necessário e autêntico, que permite um encontro com a alma e com os sentidos e que deve ser compreendido metaforicamente. Sua visão se contrapõe ao modelo médico e nominalista dominante, que tem uma visão literal da psicopatologia e que acaba por afastá-la dos sentidos, da alma e do próprio sujeito. A crítica maior de Hillman é sobre a relação literal da psicologia com as palavras e termos psicopatológicos.

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24

Lorusso, Daniele. "Considerazioni su Il mito dell'analisi di James Hillman." STUDI JUNGHIANI, no. 35 (February 2013): 157–70. http://dx.doi.org/10.3280/jun2012-035010.

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25

Tacey, David. "James Hillman and the Reanimation of the World." Ecopsychology 4, no. 3 (2012): 175–80. http://dx.doi.org/10.1089/eco.2012.0006.

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26

Corá Silva, João Luis. "Consciência dionisíaca." Self - Revista do Instituto Junguiano de São Paulo 6, no. 1 (2021): 1–20. http://dx.doi.org/10.21901/2448-3060/self-2021.vol06.0005.

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Este artigo analisou a consciência dionisíaca que perpassa a psicologia analítica de Jung e seu posterior desdobramento na psicologia arquetípica de James Hillman. O método utilizado foi o de pesquisa de revisão bibliográfica, iniciando com o levamento das diversas narrativas sobre o Dionísio mitológico. Em seguida, abordou-se o arquétipo de Dionísio à luz da psicologia analítica de Jung. Então, a partir da visão da psicologia arquetípica de James Hillman, tratou-se da consciência dionisíaca, entendida como um retorno ao feminino, a fim de metaforizar ou novamente tornar imaginais aspectos pro

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27

No authorship indicated. "Review of A Blue Fire: Selected Writings by James Hillman." Contemporary Psychology: A Journal of Reviews 35, no. 9 (1990): 908. http://dx.doi.org/10.1037/029079.

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28

Contrera, Malena Segura, and Rafael Rodrigues de Souza. "A representação simbólica do burnout na revista Exame : o uso ideológico de conteúdos do imaginário." Organicom 19, no. 39 (2022): 197–211. http://dx.doi.org/10.11606/issn.2238-2593.organicom.2022.194494.

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Este artigo traz uma análise da reportagem sobre a síndrome de burnout publicada pela revista Exame, edição 1203, de fevereiro de 2020. Problematiza acerca das escolhas editoriais da matéria sobre o tema, assim como procura entender os alinhamentos ideológicos desta categoria de mídia, analisando seu conteúdo em perspectiva simbólica a partir das teorias do imaginário, conforme Malena Contrera e James Hillman, e com o apoio de autores da área da Sociologia do Trabalho, como Richard Sennett e Dietmar Kamper.

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29

Ludington, Zachary L. "El sueño siniestro de don Félix de Montemar." Rilce. Revista de Filología Hispánica 28, no. 2 (2015): 469–91. http://dx.doi.org/10.15581/008.28.2923.

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El héroe de El estudiante de Salamanca ha sido calificado de “infernalarcano”, debido a una supuesta falta en el poema de análisis psicológico del libertino don Félix de Montemar. Este ensayo procura demostrar, a través de la aplicación de ideas expuestas por tres psicólogos, Freud, Lacan y James Hillman, que el poema es un sueño, una complicada exploración del individuo, y en efecto, su mismo proceso de creación. Así don Félix se revela un personaje sumamente humano, un ejemplar del individuo en crisis.

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30

McCormick, Elizabeth. "Oxford Seminar in Archetypal Psychology with James Hillman and Patricia Berry." Holistic Medicine 1, no. 2 (1986): 161–62. http://dx.doi.org/10.3109/13561828609038133.

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31

Tacey, David. "James Hillman: the unmaking of a psychologist Part one: his legacy." Journal of Analytical Psychology 59, no. 4 (2014): 467–85. http://dx.doi.org/10.1111/1468-5922.12094.

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32

Moura, Simone De Oliveira. "CONFORTAVELMENTE ENTORPECIDOS: NOTAS SOBRE IMAGEM, FOTOGRAFIA E CIDADE." ASAS DA PALAVRA 15, no. 2 (2018): 74. http://dx.doi.org/10.17648/1415-7950-v15n2-1296.

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O presente artigo desenvolveu o estudo sobre aspectos da relação humana com a noção de cidade e a produção de imagens fotográficas. Partindo do entendimento de cidade e de imagem, buscou-se propor uma reflexão sobre a condição de entorpecimento vivenciada no mundo contemporâneo diante da abundante e copiosa impermanência das imagens, tendo, para isso, como suporte o conceito de aisthesis proposto por James Hillman no sentir a cidade a partir da noção ampliada de realidade psíquica; a abordagem antropológica de imagem discutida por Hans Belting; aspectos relativos às imagens técnicas apontados

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33

Turinese, Luigi, Antonio de Rienzo, Bravo Camilla Albini, and Maria Ilena Marozza. "In ricordo di.. (James Hillman, Mario Jacoby, Raphael Lopez-Pedraza, Mario Trevi)." STUDI JUNGHIANI, no. 34 (February 2012): 81–87. http://dx.doi.org/10.3280/jun2011-034005.

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34

Paris, Ginette. "Remembering Dionysus: revisioning psychology and literature in C.G. Jung and James Hillman." International Journal of Jungian Studies 9, no. 2 (2017): 129–30. http://dx.doi.org/10.1080/19409052.2017.1299444.

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35

Paris, Ginette. "A response to David Tacey's ‘James Hillman: the unmaking of a psychologist’." Journal of Analytical Psychology 59, no. 4 (2014): 519–23. http://dx.doi.org/10.1111/1468-5922.12097.

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36

Saban, Mark. "A response to David Tacey's ‘James Hillman: The unmaking of a psychologist’." Journal of Analytical Psychology 59, no. 4 (2014): 524–28. http://dx.doi.org/10.1111/1468-5922.12098.

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37

Trappler, David. "Archetypal Psychologies: Reflections in Honour of James Hillman edited by Marlan, Stanton." Journal of Analytical Psychology 54, no. 3 (2009): 420–22. http://dx.doi.org/10.1111/j.1468-5922.2009.01791_2.x.

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38

Farinaccio, Pascoal. "Revendo a cidade pelos olhos das crianças: “O passeio”, de João Carrascoza." Convergência Lusíada 30, no. 41 (2019): 110–20. http://dx.doi.org/10.37508/rcl.2019.n41a282.

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Este artigo propõe a análise crítica do conto “O passeio”, que integra o livro Aquela água toda (2018), de João Carrascoza, buscando destacar a relação que as personagens infantis estabelecem com o espaço urbano — uma relação decisivamente marcada pela capacidade de rever a cidade com disposição afetiva e imaginação. Para tanto, busca-se apoio teórico nas reflexões do filósofo James Hillman em torno da importância psicológica dos lugares e da necessidade da criação permanente de novas percepções para que se mantenha viva a alma da cidade. Por fim, faz-se um breve contraponto com o texto “São P

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Da Silva Filho, José Francisco. "Imágenes míticas y oníricas: un análisis desde La psicología arquetipal." Téssera 3, no. 2 (2021): 25–39. http://dx.doi.org/10.14393/tes-v3n2-2021-59571.

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Para desarrollar este artículo nos respaldamos en la psicología arquetipal y, fundamentalmente, en las obras de James Hillman, su principal representante. Nuestro objetivo con este trabajo es reexaminar su pensamiento y revisar en sus textos las ideas fundamentales que giran alrededor de las imágenes míticas y oníricas, las cuales representan un distanciamiento de los estrechos modelos racionales y tradicionales aún vigentes. Elegimos a priori algunas direcciones teóricas de la mitopoética para orientar esa investigación sobre las imágenes, así que vamos a dar énfasis también a autores como Mi

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Contrera, Malena, and Leonardo Torres. "Imaginário e contágio psíquico." Intexto, no. 40 (August 25, 2017): 11. http://dx.doi.org/10.19132/1807-8583201740.11-22.

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O objetivo deste artigo é refletir, a partir de fatos relatados pela mídia, a questão do contágio psíquico (possessões coletivas), bem como relaciona-lo com os estudos do imaginário, compreendendo como os processos de empatia e mimese facilitam tais contágios e os quadros de possessão coletiva. Dessa forma, este artigo conclui que o contágio psíquico (possessões coletivas) são ações de conteúdos imaginários, os quais emergem do Inconsciente Coletivo, em momentos de forte comoção e afetação geral. O artigo tem como metodologia a coleta de dados e revisão bibliográfica, tendo como principais ref

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Ostetto, Luciana Esmeralda. "COM O PENSAMENTO DO CORAÇÃO, ENTRELAÇANDO DOCÊNCIA E FORMAÇÃO ESTÉTICA." Atos de Pesquisa em Educação 14, no. 1 (2019): 57. http://dx.doi.org/10.7867/1809-0354.2019v14n1p57-77.

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O presente artigo compartilha questões e caminhos de investigação trilhados por um grupo de pesquisa que estuda formação estética docente, arte e infância e assume os aportes teórico-metodológicos das abordagens (auto)biográficas como principais referências. Coloca em discussão concepções de estética, trazendo para o campo da Educação elementos que, tradicionalmente, localizam-se no âmbito da Arte e da Filosofia. Em diálogo com o analista James Hillman, para quem a estética diz respeito à necessidade vital de reconhecer a anima mundi e o órgão da percepção, retomando a tradição fiorentina, é o

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Woodman, Charles E. "Seeking Meaning in Late Stage Dementia." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 4 (2005): 335–43. http://dx.doi.org/10.1177/154230500505900403.

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The author uses case studies to illustrate the effectiveness of two techniques which pastoral caregivers may teach to family carers of dementia patients. In the last stages of dementia, it is important to seek meaning and keep in significant contact as long as possible, both for family members as well as for the dementia patients. After a brief literature review, implications for care theory, practice, and policy are reviewed, and a scientific bias is illustrated. These techniques build on the work of C. G. Jung and James Hillman, utilizing metaphor in non-rational uses of language. It is sugg

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43

Tacey, David. "The life and ideas of James Hillman, Vol. 1, The making of a psychologist." International Journal of Jungian Studies 6, no. 1 (2014): 80–84. http://dx.doi.org/10.1080/19409052.2013.840114.

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Tacey, David. "James Hillman: The unmaking of a psychologist Part two: the problem of the puer." Journal of Analytical Psychology 59, no. 4 (2014): 486–502. http://dx.doi.org/10.1111/1468-5922.12095.

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Addison, Ann. "Lament of the Dead: Psychology after Jung's Red Book by Hillman, James & Shamdasani, Sonu." Journal of Analytical Psychology 60, no. 2 (2015): 281–85. http://dx.doi.org/10.1111/1468-5922.12148_1.

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46

Pavone, Liberiana. "Bianca Garufi: the virtue of curiosity." International Journal of Jungian Studies 2, no. 2 (2010): 151–59. http://dx.doi.org/10.1080/19409052.2010.507996.

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In this article the importance of Bianca Garufi in the Italian cultural milieu is presented and discussed. Her view of the world and of the psyche always emphasised the fundamental role of the relationships between the various psychic components within a non-reducible monotheism as well as a tendency to avoid definitive explanations. The research on the image that Garufi carried out throughout her life is proof of these attitudes. For her, the image is crucial not only because of its intrinsic unity but also because of its role in the imaginative process and because it is the engine of psychol

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Da Silva Filho, José Francisco. "LA ATMÓSFERA NOCTURNA EN LA CASA DE BERNARDA ALBA Y EN DOROTÉIA." Revista de Estudos Acadêmicos de Letras 10, no. 2 (2017): 182–90. http://dx.doi.org/10.30681/real.v10i2.2266.

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Este artículo tiene el propósito de analizar el tema de la atmósfera nocturna en las obras de teatro La casa de Bernarda Alba de Federico García Lorca e Dorotéia de Nelson Rodrigues. La primera imagen que nos llama la atención es el color negro predominante en las casas de Bernarda y de Dorotéia, lo que convierte este espacio en un lugar nocturno y sombrío. Si en la obra del español existe una noche que logra penetrar poco a poco el ambiente cerrado donde viven una viuda con sus cuatro hijas, en la del brasileño encontramos primas enlutadas viviendo la pesadilla de estar eternamente despiertas

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Vrbata, Aleš. "Dick Russell: The Life and Ideas of James Hillman: Vol. 1, The Making of a Psychologist." Philosophica Critica 2, no. 2 (2016): 131–37. http://dx.doi.org/10.17846/pc.2019.2.2.131-137.

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49

Henderson, Joseph L. "James Hillman .Healing Fiction. Publisher's Preface by George Quasha . Barrytown, New York, Station Hill Press, 1983." San Francisco Jung Institute Library Journal 7, no. 2 (1987): 17–22. http://dx.doi.org/10.1525/jung.1.1987.7.2.17.

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Qadir, Ali, and Tatiana Tiaynen-Qadir. "Towards an imaginal dialogue: archetypal symbols between Eastern Orthodox Christianity and Islam." Approaching Religion 6, no. 2 (2016): 81–95. http://dx.doi.org/10.30664/ar.67594.

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This paper explores the potential for a dialogue between religious traditions based on art, in order to complement the dominant channels that rely on conceptual meanings. Building on a theoretical framework of post-Jungian archetypal psychology – as developed by James Hillman and Henry Corbin – we propose that the utility of such a dialogue inheres in the notion of an imaginal realm, or mundus imaginalis. In the first part of the paper we highlight three key features of this notion: the distinction between the imaginal and the imaginary; the significance of a culturally differentiated collecti

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