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The chaos caused by the global climate crisis is in the news in many forms and has also entered the consulting room: clients are increasingly naming their fear, despair, rage, and experience of impotence in the face of the unknown. This paper builds on the work of G. Albrecht and J. Bernstein, to investigate how we can face our feelings about climate crisis and live through this time without resorting to unhelpful defenses that block our ability to be present, engaged and effective. It examines the unconscious beliefs, habitual patterns, and defenses of the Western ego, which it presents as the mindset of Economism and the Capitalocene, and investigates its identification with the hero archetype. It pays homage to indigenous analyses of the issue in the work of J. Forbes and I Merculieff, and draws on the work of eco-ethical thinkers such as K. D. Moore, J. Butler, and A. L. Tsing, to suggest that the archetype of the initiate may be a better guide as we move into the uncertain, contingent future. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This large-scale quantitative review used publication data to track the presence of positive education terms over a 100+ year period across 35 psychology journals and education journals utilizing two analytical methods. First, computer-generated linguistic word count analysis identified that positive education terms have shown small but steady growth in psychology and education research for more than a century. From 1904 to 2016, positive education terms have risen consistently, with increases in 1952, 1982, 2010, and 2014 to over 4, 5, 6, and 7 percent, respectively. Four new terms were present in the top 20 most prevalent terms following the official launch of positive education in 2009: well-being, satisfaction, motivat*, and engag* (note: terms ending with an asterisk are word stems). Three terms also increased in rank order prevalence from 2009 onwards: emotion*; health; and goal*. The second analytical method involved in-depth human coding of a subset of positive education abstracts (n =2,805) by a team of five researchers1 to identify trends pertaining to how positive education research has been conducted in terms of paradigms, designs, methods, tools, samples, and settings from 1950 to 2016. College students and students in secondary school make up the most common samples, with little research in the early childhood years. Quantitative, cross-sectional studies using self-report surveys have been the most common design and method used over the past six decades, suggesting room for growth in qualitative methods and the need for greater longitudinal and intervention designs. The human coding was also used to classify positive education variables into broader categories of research. Nine categories were identified: positive functioning; well-being; ill-being; strengths; agency; connection and belonging; identity and personality; school climate and outcomes; and demographics. By tracking positive education science over time, the current paper allows researchers to take stock of the field, identify gaps, outline areas of growth, and pursue fruitful topics for future research. [ABSTRACT FROM AUTHOR]

Field theory as a concept entered scientific discourse in the midnineteenth century. Yet the essential features of a field long predate discoveries about the physical properties and behavior of matter. The paper briefly describes ancient esoteric precursors to scientific field theory, including the Hermetic tradition and archetypal astrology, before turning to twentieth-century sociological field theories and their elemental idea of subjectivity and intersubjectivity. Jungian psychology is a field theory, expanding the limits of sociology in important ways. The paper adopts a somatic archetypal perspective to argue that intersubjectivity, the basis of sociological and psychological field theories, is inadequate. Instead, depth psychologists should embrace intercorporeality, the more embodied, holistic field theory originating in the work of Husserl and Merleau-Ponty. The paper concludes with a discussion of nekyia to illustrate how an intercorporeal field theory can include the underworld in world mythologies. The inverted cosmic geography of one tradition, the Sámi, gives new meaning to numinous encounters with one's ancestors and spirit guides. Such encounters intertwine the subtle energy bodies of the personal and transpersonal worlds, a meeting one can imagine as soul to sole, not just soul to soul. [ABSTRACT FROM AUTHOR]

Purpose: The paper aims not only to provide evidence of the Jungian personality theory in the context of management through managers' lived experience but also to ask a deeper question of what this theory–practice coherence entails. Design/methodology/approach: Situated as preliminary, this study used a phenomenological approach to detail managerial accounts across four managers in an Indonesian higher education institution. A survey of personality types using an online Jungian-based personality assessment tool was conducted, followed by an in-depth interview with selected managers. Findings: The study provides the following evidence: the coherence between the perceived managerial practices and the theorized cognitive processes of each personality type and between the way the instrument measures personality types and the theorized cognitive processes. Research limitations/implications: While the study faces an issue of data saturation, given the sample size, the study has conducted the process of triangulation by sampling managers with resembling cognitive processes as theorized (INTJ, with ENTJ; ISFJ with ESFJ). A broader implication is around the use of qualitative, phenomenological approach to the study of personality types and cognitive processes. Practical implications: Promoting diverse ways of managing based on personality types, this paper includes implications specifically for developing managers in charge of core business processes in terms of flexibility when managing and leading a team. Originality/value: This paper presents an account of how personality types (through their dominant cognitive functions) resonate with real-life managerial practices, connecting the descriptive nature of personality types and the normative nature of management. [ABSTRACT FROM AUTHOR]

Jordan Peele's film Us vividly illustrates Jung's shadow–persona duality: the idea that all people and societies have a "shadow"—a collection of lamentable but often functional attributes—that encourages us to hide behind our laudable "persona" mask. We use the film and the critical reaction to it as source material to reveal the struggle of managing the shadow–persona duality. The root of the struggle is that that these elements must coexist; one cannot cancel the other without weakening the whole person (or society). The film is thus a cautionary tale about how the suppression of the shadow creates havoc for communities, and we apply this lesson to our own community of management scholars. We argue that the shadow aspects of our work must be acknowledged, lived, and integrated to create a more robust scientific imprint. To this end, a "holding environment" might be constructed by the Academy of Management to help scholars process shadow-activating events to create more integrated scientists and improve the impact of our work. [ABSTRACT FROM AUTHOR]

Amongst all the goddesses in ancient China, the Queen Mother of the West (Xiwangmu) represents the most multi-layered mother archetype with the richest connotations. Through a longitudinal literature review, this paper aims to explore different facets of the Queen Mother of the West as a representation of the Great Mother archetype in Jungian psychology. In ancient China, she was a supreme goddess controlling the order of the universe. Her residence, Mount Kunlun, is capable of nourishing and devouring life. She possesses the elixir of life and controls the punishments of the world. Thus, the Queen Mother of the West is transformed into a deity of both life and death. In the funeral rituals of the Han and Tang dynasties, she was a goddess who summoned the dead and led their spirits to heaven, while in folklore she was a mythical Muse for many emperors and the anima of many intellectuals. She is the mother of reincarnation and the eternal spirit. As a symbol for instinct, archetype and femininity in the collective unconscious, the Queen Mother of the West embodies both the positive and negative aspects of the mother archetype: the positive being the persona of the Great Mother and the negative being the shadow. At the ultimate stage of spiritual development, she acts as the anima and the transcendent Holy Virgin in ancient Chinese culture. [ABSTRACT FROM AUTHOR]

The article focuses on the notion of the image of self-shadow in American photography in the second half of the twentieth century, understood as a shadow silhouette of the creator captured in a photograph. The two main problems that concern the author's research are the lack of current, theoretical study on the problem of shadow in the history of photography from the perspective of art history (V Stoichita, R. Casati, P Cavanagh, H. Kanaan) and the lack of the definition of the phenomenon of self-shadow and its possible types in self-portraiture. The author's proposition of a definition of self-shadow is based on selected photographs by four artists whose works touch upon the problem of shadow in the context of relations between the "self" and the "other" (Lee Friedlander), race and subjective invisibility (Shawn W Walker), mask and the other-self (Andy Warhol), and the intimate recording of identity (Nan Goldin). In her analyses, the author discusses the problem of the hybrid ontology of the shadow, which is both visible and visual. In this understanding, the shadow not only refers to a physical body, present "here and now" but more importantly evokes a sense of presence, even when the artist's body is absent in the picture. The double index refers to the image leaving its mark both in reality and on light-sensitive paper. The rudimentary, vitalistic relation linking the human body with its shadow is only a starting point for analyses of the complexity of its status and symbolism. The concepts framing Andy Warhol's Polaroid are twinning, the mask, and the Jungian theory of the shadow archetype. To discuss the self-portrait of Shawn W Walker, the author applies the literary-philosophical concept of invisibility based on writings from Black existentialists (WE.B. Du Bois, F. Fanon, R. Ellison). The analyses of Lee Friedlander's photograph have been based on the psychological distinction between the figures of the "self" and the "other". The closing concepts that frame Nan Goldin's self-portrait are the haptic thinking subject (M. Smolińska) and the notion of a diary. The critical apparatus of the study is supplemented by contemporary analyses of the myth of Narcissus, the mythical origins of the self-portrait, and the notion of the index (after R. Krauss, M. Michałowska, M.A. Doane). [ABSTRACT FROM AUTHOR]

This paper's purpose is to present our Holopraxis Transdisciplinary Management theory (HPTD-M), including concrete examples of Communication and Mindsets, which is part of the main text that includes seven HPTD-M models. For those who want to get deeper in the hard skills of engineering, economics, business and public administration, there are three more HPTD-M models in the Appendix, referred to public administration and quality of public expenditure. Relevance: our HPTD-M theory involves troubleshooting in open systems of knowledge. Our framework is ancient, however corroborated by modern physics and Jungian psychology. [ABSTRACT FROM AUTHOR]

Copyright of Dokuz Eylul University Journal of Graduate School of Social Sciences is the property of Dokuz Eylul University Graduate School of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Universitatis Babes-Bolyai, Philologia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Enthymema is the property of Enthymema, International Journal of Literary Criticism, Literary Theory & Philosophy of Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of HORIZONTE: Revista de Estudos de Teologia e Ciências da Religião is the property of HORIZONTE: Revista de Estudos de Teologia e Ciencias da Religiao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Shadow is one of the basic concepts of analytical psychology, a structure with its archetypal basis, related to the contents separated from the conscious part of personality. Most often those are instinctive and inferior contents of sexual and aggressive nature, but also talents and potentials that are removed from the field of consciousness. We can talk about personal and archetypal Shadow that is manifested through different social phenomena of projecting negative and inferior content on marginal groups. Shadow as a universal and omnipresent structure can be recognized in myths, fairy tales and literature. Its presence in cultural heritage offers possibility for therapeutical work to clarify to our clients both its contents and the levels of integration, using amplification. In this paper, I will illustrate some of the manifestations of archetypal and personal Shadow. [ABSTRACT FROM AUTHOR]

This article focuses on the period of the historic rupture between Sigmund Freud and Carl Jung, approximately the period from 1909 to 1913. It examines the relevance of rage and anxiety in the process of escalating conflict culminating in a definitive separation. Their estrangement led to a theoretical parting of the ways, signified by the divergence between psychoanalysis and analytical psychology. This study begins from the understanding that, for both Freud and Jung, private life experiences, personal relationships and conflicts, and their emotional responses were deeply intertwined with the processes of theorising and writing. The rift and final split were accompanied by large amounts of rage and anxiety on both sides, which continued to have emotional reverberations on the two famous psychologists for the rest of their lives. This paper will look at how the emotional pressures generated by the feud influenced the theoretical work on the emotional life they produced during this period: Freud's Totem and Taboo (1913) and "The History of the Psycho-analytic Movement" (1914), and Jung's Psychology of the Unconscious (1912). [ABSTRACT FROM AUTHOR]

Hermeneutics is a significant dimension of C.G. Jung's analytical psychology, although Jung did not develop a consistent hermeneutic method, and this aspect of his work has not yet been sufficiently explored. This paper examines the relevance of Paul Ricoeur's hermeneutics and narrative theory for the interpretation of Carl Jung's Red Book, which can be perceived as a narrative experiment. Ricoeur focuses on the narrative character of human experience. Paul Ricoeur's ideas of narrative and plot are significant for exploring Jung's inner experience described in his Red Book as well as the narrative structure of The Red Book. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to show that, pace (Field, 2009), MacFarlane's assessment relativism and expressivism should be sharply distinguished. We do so by arguing that relativism and expressivism exemplify two very different approaches to contextdependence. Relativism, on the one hand, shares with other contemporary approaches a bottom-up, building block, model, while expressivism is part of a different tradition, one that might include Lewis' epistemic contextualism and Frege's content individuation, with which it shares an organic model to deal with context-dependence. The buildingblock model and the organic model, and thus relativism and expressivism, are set apart with the aid of a particular test: only the building-block model is compatible with the idea that there might be analytically equivalent, and yet different, propositions. [ABSTRACT FROM AUTHOR]

In Jungian psychology, Individuation is the process of achieving psychological maturation wherein individuals are able to integrate their conscious and unconscious mind to create a balanced psyche. One aspect of the unconscious mind that needs to be integrated with the conscious is the Shadow, a psychological component consisting of all rejected and repressed aspects of one's personality. The process of dealing with the Shadow aspect is analogous to the journey of the Hero archetype, and the goal of this journey is Individuation, whereby one becomes connected to their Self, an archetype that represents wholeness and totality. In Tunku Halim's "A Sister's Tale" (1999), Jessica has been pulled into a Hero's journey because of an unaddressed repressed guilt that ultimately becomes her Shadow. This paper aims to examine Jessica's Heroic journey in attaining her Self through the integration of her unconscious component, the Shadow, with her consciousness. To achieve this objective, the text is analysed through Jungian's concept of the Shadow and Hero archetypes. The findings reveal that Jessica's Shadow had become too dense for a successful integration to occur and therefore, she failed to achieve Individuation. [ABSTRACT FROM AUTHOR]

Psychotrichology is the science, which covers the psychosomatics applied to hair problems, i.e., body-psyche phenomena involving scalp and hair disorders. The approaches involving psychotricology are varied and may include psychiatric,[1] psychoanalytical,[2,3] and those involving knowledge related to analytical psychology.[4] An analysis from the analytical psychology point of view, a theory developed by the physician Carl Gustav Jung, favors a symbolic view to the disease, providing it attributions and meanings that go beyond those related to physical body signs and symptoms only. This paper aims to describe and analyze, under the analytical psychology view, three cases the psychic and clinical demonstrations of which relate to symbolic and historic aspects concerning life of patients as possibilities of cause and maintenance of hair problems. The first of them is related to an 8-year-old girl who witnessed a scene of physical aggression by her father against her mother and developed a case of total alopecia. The second case is related to a 43-year-old woman who developed self-inflicted scalp dermatitis due to severe anxiety; and at last, the case of a telogen effluvium in a 23-year-old woman who developed hyperprolactinemia after the death of her mother, having to substitute her in the care about her husband and brothers. Looking at the clinical history and symbolic matters of scalp and hair diseases enabled, in the aforementioned cases, a better understanding of patients' psychoemotional disorders that may be related to the beginning and maintenance of clinical cases presented by them. [ABSTRACT FROM AUTHOR]

Transdisciplinary is a paradigm based on the integration and balance of opposite points of view (dualities). This paper methodology involves transdisciplinarity applied to problem solutions, mainly from 1) Plato philosophy; 2) Taoist principle of duality Yin Yang, 3) Jungian psychology, so connected to modern physics and 4) Weil, Leloup and Crema psychological vision of holistic transdisciplinarity. Our findings in this regard involves Figure 11 for Jungian functions and Figure 12 model for problem solving through duality plus four elements. The objective is to create a comprehensive understanding of reality through Plato and Taoist philosophies, Alchemical tradition and Jungian psychology improved by the MBTI system, as tools for problem solving. Understanding the psychological types to comprehend on how to achieve the best of each one, due to their innate strengths and capacities, so that a synergy of results can be created within the relationships. The MBTI serves both i) for self-knowledge, self-management on a day-to-day life, and ii) to understand how other people work psychologically, so that a synergy can be created in the process of relationships. The applied transdisciplinary approach is based on the principles of i) duality -- interaction and integration of opposites, specially the analytical and synthetic methods and ii) four elements - rationality, feasibility, reasonableness and meaning. However, it is not a simplistic or a magical-vitalistic approach as it may seem to rationalists at first, as far as modern physics is concerned. The holistic view of reality, including holology (the study of the whole) and holopraxis (the praxis of the whole) can't be confused with political ideology, something that happens very frequently to scientificists, who consider themselves "exempt" and "impartial". Finally, the core idea is to promote transformation of the culture and personal behavior, connected to reasonableness and meaning, emotional and intuitive intelligences, mainly because of psychological sustainability and mental health. [ABSTRACT FROM AUTHOR]

The alteration of consciousness during shamanic rituals is both a physical and mystical phenomenon. It involves psychological and spiritual experiences. Through ritual practices, shamans can connect with archetype within the collective unconscious, utilizing trance-inducing techniques for "hallucinatory exploration". This study surveyed 75 participants to investigate the impact of prototype symbols in Shamanistic rituals on participants' consciousness states focusing on Jungian psychology's concept of archetype. The results indicate that archetype symbols in shamanic rituals can significantly influence participants' conscious state, leading them to experience a conscious dissolution of the self. Furthermore, archetype symbols have different effects at the stages of consciousness change. In particular, during the "Visionary Restructuralization" stage, archetype symbols, such as patterns, masks, totems and music, brought participants' consciousness to a peak and caused significant changes to it. These findings suggest that the metaphoric function of archetype symbols plays a crucial role in rituals. Archetype symbols connect the individual to the collective unconscious through visual images and symbolic imagery. They prompt the participants to experience emotional resonances that transcend individual experiences and affect their state of consciousness. [ABSTRACT FROM AUTHOR]

Bantu African divination is firmly established in South Africa in the context of modernity and is protected, endorsed and regulated by law. It is received in the therapeutic field. Important explorations were performed in the early 20th century by psychiatrists and psychoanalysts of Jungian orientation. Their cultural, philosophical, spiritual, and academic backgrounds are relevant to this reception. Jungian thought, Spiritual Spiritism, and traditions of European philosophy of divination resonated with the experience, observation, and understanding of Bantu divination. ('Bantu' designates the cultural and linguistic realm from Cameroon and Kenya southwards). Religious-philosophical traditions, as well as the conceptualisations of 'divination' by Plutarch and Iamblichus, are preserved. The reception and appreciation of Bantu divination in South Africa emerged from it, and resonated with these European traditions of religious-philosophical thought. Out of this development a distinct 'South African modernity' emerges. A parallel reception process developed in Brazil, in the belief systems of Umbanda and Kardecism. These developments are illustrated at present in the literatures of South Africa and Brazil, specifically in Afrikaans literature, black South African poetry and its poetics, and Magic Realism in Brazilian literature. Lastly, a perspective is offered of modernity's reception by black scholars and diviners, continually interacting with Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

As the leading proponent of psychoanalysis, Jung made trips to New York in 1912 and 1913. The first was to give his Fordham lectures, the second has escaped notice but was crucial in the early dissemination of Jungian psychology in the U.S. This paper will elaborate on this development by highlighting the career and influence of Beatrice Hinkle, the country's first Jungian psychoanalyst. She was an M.D. and ardent feminist who introduced Jung to her Greenwich Village circle, translated his magnum opus Transformations and Symbols of the Libido, and helped establish the institutional basis of Jungian psychology in America. [ABSTRACT FROM AUTHOR]

Purpose - During the last 40 years, the growth and impact of UK business schools have been significant. Relatively few studies have reviewed how business school deans emerge and grow. This paper aims to explore the experiences and psychometric profiles of UK business school leaders to understand their tenures, problems, dilemmas and succession issues. Design/methodology/approach - The study comprised 16 semi-structured interviews with business-school deans and Myers-Briggs Type Indicator (MBTI) questionnaires completed by deans and aspiring deans (associate deans and heads of department). The study uses the executive life cycle and concepts of social capital as theoretical frameworks to understand the dean's role. Findings - The study revealed a pattern of individuals working in their first deanship at their third business school. Their career trajectories highlighted the usefulness of consultancy skills similar to those of a partner in a professional service firm. The importance of the dean's role in terms of business school fit, creating a differentiation strategy and team building were emphasised. The psychometric preferences of the deans in the sample indicated Jungian extroversion, tough mindedness, seeing patterns and making connections, strategic thinking and a tendency to bring issues to closure. Recommendations are made for the development of a more heterogeneous, transnational cadre of business school deans and improved dialogue with heads of universities to understand the positive contribution of business school leaders as changing business models are needed in turbulent times. Originality/value - There are few explanations of the roles and functioning of business school deans in practice. The insights gained are valuable for business school deans and are, more broadly, of interest to heads of universities and executive search firms. The paper is theoretically and practically relevant to building leadership capabilities in knowledge intensive organisations and professional service firms. [ABSTRACT FROM AUTHOR]

What is an artwork and how could a machine become artist? This paper addresses the provocative question by theorizing a computational model of aesthetics and implementing the Aesthetiscope—a computer program that portrays aesthetic impressions of text and renders an abstract color grid artwork reminiscent of early twentieth century abstract expressionism. Following Dewey's psychological interpretation of "aesthetic" and Jung's ontology of fundamental psychological functions, we theorize that a viewer finds an artwork moving and satisfying because it seduces her into rich evocations of thoughts, sensations, intuitions, and feelings. The Aesthetiscope embodies this theory and aims to generate color grids paired with inspiration texts (a word, a poem, or song lyrics), which can be received as aesthetic and artistic by a viewer. The paper describes five Jungian aesthetic readers which are together capable of creative narrative understanding, and three color-logics that employ psycho-semantic principles to render the aesthetic readings in color space. Evaluations of the Aesthetiscope revealed that the program is best at portraying intuition and feeling, and that overall, the Aesthetiscope is capable of creating the aesthetic of art based on an inspiration text in a non-arbitrary way. [ABSTRACT FROM AUTHOR]

This paper analyzes a range of theories of change agency for the purpose of exploring possible ways for individuals to practice social change that are inspired by Jungian thought. The methodology for this paper is a narration of various theories of social and organizational change. The study uses variations of the story of the Rainmaker, told by C. G. Jung, to explore the connection between individual and social change. The conclusion considers the contribution that Jungian theory can make to the resolution of the tensions that are inevitably engendered by the thoughtful facilitation of social change. [ABSTRACT FROM AUTHOR]

This paper explores dialogical currents in Jung's analytical psychology, with reference to contemporary theories of the dialogical self. The dialogical self is a notion that has gained increasing currency in psychology since the 1990s, in response to the limitations of traditional notions of the self, based on monological, encapsulated consciousness. Modern dialogical self theory construes the self as irrevocably embedded in a matrix of real and imagined dialogues with others. The theme of dialogical otherness within the self is also taken up in Jung's analytical psychology, both in the practice of active imagination and psychotherapy and in the theory of archetypes, and a dialogical approach to inquiry is evident in Jung's work from the outset. The implications of a dialogical re-conceptualization of analytical psychology and of analytical psychology for dialogical theory are considered in detail. [ABSTRACT FROM AUTHOR]

The behavioral sciences and Jung's analytical psychology are set apart by virtue of their respective histories, epistemologies, and definitions of subject matter. This brief paper identifies Jung's scientific stance, notes perceptions of Jung and obstacles for bringing his system of thought into the fold of the behavioral sciences. The impact of the "science versus art" debate on Jung's stance is considered with attention to its unfolding in the fin de siècle era. [ABSTRACT FROM AUTHOR]

In this paper, an aging baby boomer “tells all” about his personal experience with some of the “pitfalls of organized religion,” as observed from his somewhat unusual perspective as a Jew by birth and a Roman Catholic by choice, and a lifelong Asperger’s sufferer, the butt of practical jokes in a variety of juvenile and adult settings. His conclusion, echoing H.L. Mencken’s famous statement that “the cure for the evils of democracy is more democracy,” is that the best antidote to these “pitfalls” may be found simply in the responsible practice of religion, including both Judaism and Christianity. The author also believes his own survival in life despite some “ogres and tricksters” along the way validates the Jungian philosophy of synchronicity. He believes that the storms of life are best weathered by accepting them as parts of a Merciful Providence’s “vast eternal plans” for all His children on Earth. [ABSTRACT FROM AUTHOR]

Copyright of MATRIZes is the property of Universidade de Sao Paulo, Programa de Pos Graduacao em Ciencias da Comunicacao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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. [ABSTRACT FROM AUTHOR]

In highly diverse psychotherapy practices, psychotherapists with their individual schemas and personalities treat patients who are just as individual, each with his/her own partially dysfunctional schema, personality, worldview, and life situation. Intuition gained through experience is often applied, and a wide range of perspectives, techniques, and treatment options appropriate to the specific situation and psychotherapist-patient relationship are required for successful treatment of eco-anxiety manifestations. Several examples will be used to present the approaches of different psychotherapeutic approaches to eco-anxiety such as analytical psychology, logotherapy and existential analysis, psychodrama, and Morita-therapy. The treatment-possibilities-expanding psychotherapy science is presented, which helps psychotherapists to look beyond their original learned approach and learn about new perspectives and treatment methods in a methodologically sound way, which they already do intuitively. [ABSTRACT FROM AUTHOR]

While Jung was particularly critical of groups, he also had a vision of humans as a selfaware, problem-solving being. In this paper I explore his interest in and critique of, or prejudice against, groups. I raise the issue of whether it is possible to transform consciously our large-group identities, thus making them more morally responsive to the conditions they find themselves in. I focus specifically on recent social science research regarding the psychocultural function of emotion and group theory and practice that could be used by a new generation of "psychocultural practitioners" to develop the theory and practices of large-group transformation that would aid in the moral development of a group's conscience. I also propose that the Jungian communities could participate in the founding of such a distinctive vocation, which would formalize numerous informal and innovative practices that many are already engaged in. [ABSTRACT FROM AUTHOR]

Whereas research in the craniosacral field tends to focus on the benefits for the individual, in this paper I go a step further to argue that because of its psychoid nature, biodynamic craniosacral therapy (BCST) acts as an embodied practice to raise earth consciousness at both the collective and individual levels. The therapy is a light-touch practice grounded in empathetic presence in which practitioners work to attune the subtle rhythms of their own body, the client's body, and the "body" of the environment and natural world in which they meet. Referencing my clinical experience, the essay proposes that craniosacral biodynamics, bringing consciousness to the human organism, may offer a felt experience of the interconnectedness of all being, even bringing to consciousness our relationship with the earth itself. This essay highlights where Jungian theory and BCST not only overlap but also where they might support each other to revision our relationship to the planet. [ABSTRACT FROM AUTHOR]

Although archetypal criticism has been used in literary-artistic research for nearly one hundred years, still, as it should be, there is no proper understanding of it, whether in theory or methods, and many studies that have been conducted using this approach, have flaws that require a careful approach to the theories and approaches of archetypal criticism to correct them. Repeated results, misunderstanding of theories, unmethodical and lack of knowledge of archetypal criticism methods, being on the sidelines of mythic criticism, imposing theories on texts and findings, and incorrect and inconsistent results on archetypal criticism, are the most important problems of studies and articles written based on this approach. In the present descriptive-analytical study, firstly the concept of archetype and criticism of archetype is taken into consideration and an effort was made to resolve its ambiguities, and then its various formats and approaches based on different theories have been specified. In addition, related concepts such as Jungian and post-Jungian studies of archetypes have been discussed. The archetypal evolution, the archetypal close-reading, and the rhetorical criticism of archetypes are the approaches that can be used to conduct studies on the criticism of archetypes. Moreover, stereotypical characters, mythological characters, archetypal motifs and situations, collective rituals, public symbols and images, cultural or psychological syndromes, and psychological complexes are forms in which undiscovered archetypes can be explored or literary-artistic texts can be criticized based on them. [ABSTRACT FROM AUTHOR]

This article relates Carl Jung's theories of consciousness and conscience to contemporary public relations practice, applying Jungian methods of self-awareness to public relations as a field. The chapter concludes with challenges for practitioners, individually and as a profession, to increase self-awareness, an essential prerequisite for ethical practice. It takes an interpretive approach, drawing on literature from Jungian scholarship, organisational psychology and moral philosophy. These explorations are developed at book-length in Fawkes (2014. Public relations ethics and professionalism: The shadow of excellence . London and New York, NY: Routledge), but here the focus is on practice and practitioners’ access to conscience through consciousness. After a brief summary of the Jungian psyche and the role of consciousness in activating conscience, this paper suggests questions and reflections for the profession and its constituent practitioners. This discussion is strongly linked to developing an ethical attitude (Solomon (2001). Journal of Analytic Psychology , 46(3)), one based not on rules or codes but on individual and collective self-awareness. [ABSTRACT FROM AUTHOR]

This article focuses on a workshop conference on approaches to organizational design. Although many of the attendees consult with a variety of private sector organizations, no full-time organizational specialists from business were in attendance. Six of the papers evaluated "Alternative strategies for inquiry", using the words in Peter Vaill's, (George Washington University) paper title. One mode of thought was expressed by Ian Mitroff's (University of Pittsburgh) controversial paper, "Zen and the art of implementation". Mitroff suggested that some beginnings be made to a "new" understanding of what really occurs in Organizations by applying a kind of "dialectic" based upon Jungian dimensions. Perhaps the existence of nonsense and incongruity, as well as the use of metaphors indicate important attributes of an organization which could be systematically harnessed to increase productivity and decrease interaction problems.

This paper discusses the tragic life of Faulkner's Emily Grierson, a life dominated by patriarchy and traditional Southern social values, which concludes with her living as a lonely recluse in her family's decaying aristocratic house for more than forty years until her death. The key of the tragedy is her father, who isolates Emily from the outside world and tortures her with traditional patriarchal rules and Southern family duty. Emily is expected to lead a life like other girls; however, under the burden of old-fashioned, patriarchal responsibilities, her inner world collapses. This study uses the Jungian concepts of archetypes, persona and shadow, anima and animus to interpret Emily's transitions and her fall. By examining the process through the lens of Jungian theories, the aspects that affect her fall in the patriarchal, aristocratic society, as well as the inherited social values, can be revealed and specified. [ABSTRACT FROM AUTHOR]

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Humour theories describe different parts of humour as a phenomenon, obtained on the personal and community level, so difficult to be explained. The analytical psychology of Carl Gustav Jung may help in the explanation of why the search for the "Holy Grail of Humour" is as if trying to catch a shadow. The archetype of the trickster in folklore may help us describe some common and different parts of the universal phenomenon of humour and the specific ethnopsychological traits. The paper presents an overview of basic humour theories, supported by analytical psychology comments, the archetype of the trickster in Bulgarian and Russian folklore, in the folklore of Native American tribes, Kalevala and Edda (Snorri Sturluson) with an attempt to explain how the traits of this "hero" provide a list of the components making something humorous for different people and what are the common traits that can be described as universal. This overview could help trace the humour phenomenon from the universal, through the community, to the individual level trying to find how important this is in searching for its characteristics. [ABSTRACT FROM AUTHOR]