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Given this indissoluble jumble of definitions in Jung - which continues to this day in analytical psychology - I suggested in the Report that Jung's theory of archetypes should not be considered as a coherent theory, but as at least four different theories, which are confounded with each other in Jung's works. This leads me to suspect that Goodwyn equates archetype with instinct, which, as I have shown above, is a partial aspect of Jung's archetype theory but which is incompatible with other aspects of the same theory. In addition, it is still completely unclear which elements a catalogue of archetypes would contain - according to Jung's own statement, the number of archetypes is even unlimited (Jung [17], para. Jung however makes clear that archetypes arise without any influence from environment, experience etc. (Jung [18], paras. [Extracted from the article]

Cavalli wrote of the need to create a "maternal matrix" (what Botella and Botella [[1]] call figurability) in which the patient's early trauma can be recovered and the split-off part can be integrated (p. 106). It opens with a paper about her work by Warren Colman who pays tribute to Cavalli's "radical courage and depth of engagement" (p. 4). (Williams, [2], p. 194) This book is a collection of 11 clinical papers by the gifted child- and adult-trained Jungian analyst Alessandra Cavalli. [Extracted from the article]

The Journal of Analytical Psychology's latest issue features a variety of papers with academic and clinical relevance, as well as an interview with Warren Colman, a previous editor and regular contributor to the Journal. The papers cover topics such as the personal and transpersonal psyche, anima projection, embodied metaphors, and power dynamics in Jungian theory and practice. Additionally, the issue includes reviews of books and journal articles, as well as an announcement of the winner of the Michael Fordham Prize. The Journal also invites submissions from authors and plans to hold workshops on different topics. [Extracted from the article]

This is a two‐part paper: in the first one, a personal story serves as a conceptual prism through which I address the issue of how a queer analyst can be a problem for analytical psychology; in the second, I present some readings and images—mostly from decolonial feminisms—that have been of interest to me lately in my path to queer Jungian psychology, that is, to de‐essentialize and de‐individualize its theory and practice. By borrowing (and altering) the title from Gloria Anzaldúa's (1991/2009a) essay "To(o) queer the writer", this paper explores some themes she has elaborated there on solidarity, theorization and ways of writing and reading from othered points of view. In dialogue with Donna Haraway's (2016) Staying with the Trouble and Ursula K. Le Guin's (1989/2000) The Carrier Bag Theory of Fiction, together with the imagery of bags, weaving and string figures game, this paper aims to explore the potential of what I have called "woven onto‐epistemologies". By imagining and developing this new condition of knowledge, other stories and theories in analytical psychology may have an opportunity to be told. [ABSTRACT FROM AUTHOR]

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Research on socially responsible supply chains has tended to define suppliers over‐simplistically as either responsible or irresponsible. This paper illuminates the varied roles of broadly socially responsible small and medium sized enterprises by seeking to discern the differences and highlight the heterogeneity of the approaches taken. Distinguishing our approach from extant corporate social responsibility categorisations, a typology is outlined, drawing on Jungian Theory of Extraversion and the strategic capability of smaller firms. The analysis suggests four groupings of socially responsible small and medium enterprise supplier: strategic engager; strategic contemplator; active connector and active reflector. Overall, the paper seeks to inject nuance into discussions regarding supplier social responsibility practices, adding to the small business social responsibility literature, as well as unifying a number of strands of research relating to supply chain responsibility. The proposed typology offers firm foundations for further empirical and conceptual research in the area. [ABSTRACT FROM AUTHOR]

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With the birth of her daughter, Renata, in 1913, Spielrein was able to observe language development I in vivo i , just as Klein and Piaget subsequently studied their own children. Caropreso notes that, as a pioneer in the development of infant psychology, Spielrein was the first psychoanalyst to link Freudian theories to language development. Jung, as Spielrein knew through her collaborative work with him between 1910 and 1911, was more interested in what is currently known as the collective unconscious or objective psyche. [Extracted from the article]

This paper will focus on bicorporates, the enigmatic composite animals with one head and two bodies which have been left rather outside of scholastic attention. The first known bicorporates appeared on Mesopotamian cylinder seals around the third millennium BCE. They subsequently appeared in Minoan, Greek, Etruscan and Roman art. In mediaeval Europe, they flourished in Romanesque churches, especially, Southern Europe and Scandinavia. Furthermore, they also emerged in India and Southeast Asia and China. Bicorporates exist across a remarkably wide geographical and chronological range. Even though a small number of scholars carried out some research on them, most of their focus was trying to trace the migration route of the images. No previous study had focused on answering the most intriguing question, how these enigmatic images came about and the reason why they spread and recurred beyond geographical and chronological borders. Therefore, this paper will focus on the questions and seek to provide the answers, by applying neuropsychological reading and analytical psychology. The findings of this study suggest that Lewis‐Williams' neuropsychology and Jung's analytical psychology are intertwined and both offer explanations for the origin and widespread occurrence of bicorporate images. However, the contrast between these two theories lies in the fact that Lewis‐Williams' theory relies on the perspective of materialistic science, implying that these images are solely products of the human brain and nervous system. In contrast, Jung's theory allows for the possibility of exploring the invisible or esoteric realm, which cannot be disproven or proven by current materialistic science. [ABSTRACT FROM AUTHOR]

In this article, Ogden is examining Winnicott's ([9]) paper, "Mind and Its Relation to the Psyche-Soma". Thomas Ogden has been at the forefront of psychoanalytic thought for over 40 years, yet he continues to offer fresh insights on psychoanalytic theory and clinical practice. Ogden introduces Winnicott's paper as "one of Winnicott's most significant contributions" (p. 8). [Extracted from the article]

Groups of Jungian analysts, which included the present authors, met to discuss four key theoretical concepts, each of which was felt to have problematic aspects if used unquestioningly in contemporary practice. The concepts were: The Primitive, Inner and Outer Worlds, Contrasexuality and Participation Mystique. The discussions were informed by clinical material and specific papers chosen for their critical evaluation of the topic. Four recorded transcripts were made, with permission, for further consideration of the relationship between contemporary Jungian theory and practice using the research method of thematic analysis. Three main themes were identified: Work of Analysis, Frames of Reference and Power Dynamics. The authors discuss the themes in relation to the overarching theme of power, understood as operating at conscious and unconscious levels. The artwork "Cold Dark Matter: An Exploded View" by Cornelia Parker is used as a metaphor in discussing the dynamic of challenging foundational concepts. The authors suggest that power dynamics are intrinsic in both the difficulty and the benefits of critically evaluating key concepts, binding together the theoretical (what informs us) with the clinical (what we do in the consulting room) as well as blowing apart pre‐conceived notions of what underpins the analyst's work. [ABSTRACT FROM AUTHOR]

The February 2024 issue of the Journal of Analytical Psychology features a range of stimulating papers. Silvia Presciuttini's paper explores the impact of mask usage in the treatment setting during the COVID-19 pandemic. Wes Wallace examines Jung's paper on the psychology of transference and proposes a new translation to clarify Jung's meaning. Ginny Hill discusses the clinical application of Jung's Black Books and The Red Book in therapy for a patient experiencing feelings of being the "living dead." Gunnar Reefschläger investigates synchronicity in psychotherapy and psychoanalysis, focusing on relational and transferential aspects. Benjamin Swogger pays tribute to Anthony Stevens and his contributions to the archetype debate. Joe Cambray interviews Ann Casement, discussing her journey in depth psychology and her various roles in the field. The Clinical Commentaries section presents a vignette on unconscious-to-unconscious linkage and the challenges it poses for the analyst. The issue also includes book reviews on a variety of topics. [Extracted from the article]

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This book review discusses "Transforming Infantile Trauma in Analytic Work with Children and Adults: The Clinical Writings of Alessandra Cavalli," a collection of papers by Alessandra Cavalli, a Jungian-trained analyst. The book explores Cavalli's work with severely traumatized children and adults, focusing on the impact of early infantile trauma on the developing self. The review highlights Cavalli's dedication to establishing meaningful emotional connections with her patients and her persistence in trying to communicate with highly defended children. It also mentions Cavalli's exploration of intergenerational trauma and her consultancy work with a staff team at a home for street children in Mexico. The reviewer recommends the book to child and adult psychotherapists. [Extracted from the article]

An oft‐repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

For all these reasons, I advocated exploratory psychotherapy as the first treatment of choice for gender dysphoria in the article. When dysregulated affect and early attachment trauma are present, they can make effective therapy extremely difficult. In the paper, I argue that "gender affirmative" medical treatment should be a treatment of last resort, for several reasons. Firstly, I would like to thank Karen Herdzik and David Solem for discussing this emotionally charged, controversial but important subject with me. [Extracted from the article]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

Synchronicity describes a meaningful coincidence of events, which is familiar to us from treatments of our patients, but unfortunately has not yet been empirically substantiated. Adding to previous findings that point out beneficial aspects of synchronicity (Marlo, 2022; Lagutina, 2021; Connolly, 2015), in this paper I will show through a series of five synchronistic moments which happened in the context of therapy and analysis and which have been documented empirically, how synchronicities occur and can be used therapeutically. In my research I found several situational factors that can be considered structural aspects of synchronistic moments. Furthermore, I will show that synchronistic phenomena can have a positive influence if certain relational and transference‐countertransference referential aspects are considered by the therapist and analyst. The concept of synchronicity brings the possibility of a further therapeutical instrument for the patient‐analyst‐dyad. [ABSTRACT FROM AUTHOR]

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V, 729 Bianchi, Maria Giovanna Enforced Disappearances and Torture Today: A View from Analytical Psychology. , 913 RESPONSES Goodwyn, Erik Genome and Psyche: A Response to Christian Roesler's Critique......................................................................i I, 395 Goodwyn, Erik Phenotypic Plasticity and Archetype: A Response to Common Objections to the Biological Theory of Archetype and Instinct..............................i , 148 Roesler, Christian Response to Erik Goodwyn's paper "Phenotypic Plasticity and Archetype: A Response to Common Objections to the Bbiological Theory of Archetype and Instinct"..........i. [Extracted from the article]

Swiss psychiatrist Carl Jung had a lifelong interest in the I Ching after discovering it in 1919. Jung's interest in the I Ching is arguably more practical than purely theoretical or intellectual, and references to I Ching divination appear frequently in his various publications, seminars, letters and clinical practice records. After a few observations on the history of the study of the I Ching in China, the author categorizes Jung's three uses of the I Ching as physical use (to preview future potentials of outer reality), psychological use (to reveal one's psychological state), and psychical approach (to engage with the divine through "神"["shen", spiritual agencies]). Finally, the author discusses the current Jungian engagement by demonstrating clinical cases in contemporary times. Some Jungian analysts practise I Ching divination to obtain insights into the physical and psychological state of therapeutic relationships and for personal development. This paper is a historical and critical engagement of the Jungian practice of I Ching divination. [ABSTRACT FROM AUTHOR]

This paper examines the symbolism of the cultural image Sun Wukong (the Monkey King), a Chinese legendary hero, and how it influenced an eight‐year‐old boy's psychic development. Through an analysis of Sun Wukong's life from his birth to attaining Buddhahood, a three‐phase healing process is identified in Sun Wukong's tale and the psychotherapeutic process: "naming and initiating," "nurturing and taming," and "transforming and transcending," proposed by Dr. Heyong Shen. Sandplay visually highlighted these key clinical changes in conscious awareness and developmental behaviour influencing the boy's individuation process. Images found either in cultural traditions or spontaneously emerging from the unconscious in individuals are of significance in human life, offering pathways to psychic healing and development. Further, myths and cultural resources used in clinical work demonstrate that having cultural competency is invaluable in Jungian analysis. Pathogenic and health‐maintenance factors of culture can be explored in future clinical practice and research. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

This consciousness, which psychoanalysis had initially imagined that encounters with the unconscious would enlarge, had already been demonstrated by both Freud and Jung to be restricted by the very complexes that emerge when the unconscious is explored. The papers and reviews in this centennial issue draw upon Jung's understanding of the eight function complexes that he identified as the toolkit of consciousness. Naming the functions and attitudes of such awareness was, for Jung, the way to realize the consciousness that hides in complexes. [Extracted from the article]

The ontology of death is universal, hence archetypal. Nowhere do we witness any organic creature escape its talons. Analytical psychology has had an intimate relationship to death for the simple fact that it contemplates the soul, the numinous, and an afterlife. From Hegel to Heidegger, Freud and Jung, death was an existential force that sustained and transformed life, the positive significance of the negative. Rather than merely a destructive phenomenon, death informs Being, the power of nothingness that dialectically drives life. In this paper, I will introduce the notion of what I call the omega principle, the psychological orientation and trajectory of our being towards death, which we may say is a universal preoccupation and recapitulation of the collective unconscious that subsumes our personal relation to death, an eternal return of the objective psyche constellated as esse in anima. [ABSTRACT FROM AUTHOR]

B STEPHEN BUSHELL b (Spain) is a Jungian analyst and IAAP member with a long interest in spirituality and the practice of meditation. Prof. Dr. Roesler is also a Jungian psychoanalyst in private practice in Freiburg and a member of the faculty of the C.G. Jung-Institutes in Stuttgart and Zurich. His research and publications are in the areas of analytical psychology and contemporary sciences, couple counselling, postmodern identity construction, narrative research, and media psychology. [Extracted from the article]

Humanity continues to experience serious violations of human rights, and the recent critical events, like the COVID‐19 pandemic and the war in Ukraine, seem to have directly or indirectly intensified the occurrence of violations of human rights like torture, enforced disappearances, human trafficking, gender‐based violence and war crimes. Can analytical psychology make a significant contribution to the prevention, treatment, remedying such violations, from the individual level to the most macro level of socio‐political systems? I will support the thesis that the Jungian concept of soul has a special role in such an endeavour. My proposal is that when a social terrifying threat, like in the case of widespread social violence, is perceived at the social level, the functioning of the individual Self and society may change dramatically. In particular, both lose their containing function and are subjected to an unconscious massive collective pressure to align themselves to a specific kind of functioning that I call monolithic functioning. It is the splintering of what I call the reflective triangle, which is illustrated here, and has an effect on societal, groupal, interpersonal and intrapsychic levels. Some vignettes from a clinical case of a patient who suffered torture and gender‐based violence are presented to illustrate how these human rights violations affect the three levels mentioned. [ABSTRACT FROM AUTHOR]

Further evidence of Jung's struggle with loss of meaning is shown by Main to recur at various other times and places, such as the Terry Lectures of 1937, where Jung speaks of "world despiritualization" ([2], para. Roderick Main is a synthetic thinker, bridging various worlds. [Extracted from the article]

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Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

Put another way, the consulting room of JABR is connected to society, nature and the cosmos by materializing the psyche in dialogue with art and history. Jungian arts-based research (JABR) is doing therapy with the whole world. The JABR artwork can even cross continents and engage indigenous cultures, for like archetypes, what we call "art" exists in every human group. [Extracted from the article]

Roesler has offered us as readers a clear, concise formulation of Jung's theory of archetypes and their application today. Maggie McAlister I The Society of Analytical Psychology, London i This book is a timely introduction of psychoanalytic ideas in the field of transgender clinical care and is perhaps especially welcome in the current political climate of affirmative vs conversion therapy which continues to be a contentious issue in mainstream UK politics. Near the end of his book, Roesler extends the archetype concept beyond its usual application in analytical psychology to other forms of self-discovery and therapy, such as couples therapy, encounter groups, and the use of the Hero's journey. I understand that Roesler regrets that: from the standpoint of scientific research of Jungian concepts, it is extremely disappointing that Jung did not continue with these association studies after 1912 since he was in the process of providing evidence of supra-individual design factors of the individual and unconscious formation of complexes in a strictly empirical way. [Extracted from the article]

Many thanks to Dr. Roesler for engaging with me in this discussion of the biological dimensions of archetypes. My above definitional refinement is loosely based on Jung's late definition of the archetype-as-such as 'An inherited tendency of the human mind to form representations of mythological motifs - representations that vary a great deal without losing their basic pattern' (Jung [14], para. And even if I did, "culture" is not genome independent either - as Roesler points out in quoting Jung. In other works, I have also tackled the metaphysical definition of archetype (Goodwyn [7], [11]), which I based on philosophy of mind considerations (see Goodwyn [10]). [Extracted from the article]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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 Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)