The structure, Basic Contents, and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part Ii

1998 ◽  
Vol 29 (1) ◽  
pp. 1-49
Author(s):  
Burt C. Hopkins
Keyword(s):  
Transcendental Phenomenology ◽  
Jungian Psychology ◽  
Cognitive Factors ◽  
Collective Unconscious ◽  
Husserlian Phenomenology ◽  
Marked Contrast ◽  
The Unconscious ◽  
Phenomenological Psychology ◽  
Descriptive Account ◽  
Previous Volume

AbstractThis paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the previous volume of this journal as Part I, while its phenomenologically transcendental portion is published here as Part II. Part I first clarified the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification it showed that, in marked contrast to the prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors (rooted in Freud's theory of repression) in the descriptive account of the constitution of an unconscious, there are cognitive factors (rooted in Jung's theory of apperception) that have yet to be descriptively accounted for by phenomenological psychology. Part I concluded with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II shows how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, i. e., the so-called "collective unconscious," can be phenomenologically accounted for if: (1) Jung's methodological differentiation of empirical and interpretative (hermeneutically phenomenological) approaches to the unconscious is attended to and; (2) such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious.

The Structure, Basic Contents and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part I1

1997 ◽  
Vol 28 (2) ◽  
pp. 133-170
Author(s):  
Burt C. Hopkins
Keyword(s):  
Transcendental Phenomenology ◽  
Jungian Psychology ◽  
Cognitive Factors ◽  
Collective Unconscious ◽  
Husserlian Phenomenology ◽  
Marked Contrast ◽  
The Unconscious ◽  
Phenomenological Psychology ◽  
Descriptive Account

AbstractThis paper offers both a phenomenologically psychological and phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion is published here as Part I, while its phenomenologically transcendental portion will be published in the next volume of this journal as Part II. Part I first clarifies the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification I show that, in marked contrast to the prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors (rooted in Freud's theory of repression) in the descriptive account of the constitution of an unconscious, there are cognitive factors (rooted in Jung's theory of apperception) that have yet to be descriptively accounted for by phenomenological psychology. Part I concludes with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II will show how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, that is, the "collective unconscious, " can be phenomenologically accounted for if (1) Jung's methodological differentiation of empirical and interpretative (hermeneutically phenomenological) approaches to the unconscious is attended to and (2) such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious.

scholarly journals C. G. Jung’s Memories, Dreams, Reflections as a Source for Doris Lessing’s Briefing for a Descent into Hell

2016 ◽  
Vol 11 ◽  
pp. 18-28
Author(s):  
Matthew Fike
Keyword(s):  
Jungian Psychology ◽  
Doris Lessing ◽  
Collective Unconscious ◽  
The Novel ◽  
The Unconscious ◽  
Death Experience ◽  
Lost Potential ◽  
Near Death Experience

Doris Lessing was conversant in Jungian psychology, and her novel Briefing for a Descent into Hell includes more Jungian elements than previous critics have identified. In particular, it is likely that she borrowed from Jung’s Memories, Dreams, Reflections when crafting her protagonist Charles Watkins’s descent into madness and return to sanity. This essay argues that the autobiography’s chapter 6, “Confrontation with the Unconscious,” and chapter 10, “Visions”—Jung’s encounter with madness and his near-death experience—provided Lessing with not only a successful nekyia by which to evaluate Watkins’s less successful inner journey but also a series of images that she reworked in the novel. Considered in light of MDR, Briefing conveys a sense of lost potential: Watkins regains his memory but, unlike Jung, forgets his vision of the collective unconscious.

scholarly journals Die skeppingsmites as simbole van psigiese prosesse

1986 ◽  
Vol 42 (4) ◽  
Author(s):  
J. P. Naudé
Keyword(s):  
Growth Process ◽  
Jungian Psychology ◽  
The Self ◽  
Collective Unconscious ◽  
Human Consciousness ◽  
The Unconscious ◽  
Creation Myths ◽  
Individuation Process ◽  
The World ◽  
The Creation

Creation myths as symbols of psychic processes The thesis which has been taken from the Jungian psychology and which is discussed in this article, is the following: Creation myths represent unconscious and preconscious psychic processes which constitute the origin of the development of the human being's consciousness of the world. This implies that the creation myths don't describe the origin of the cosmos. They refer to psychic processes which accompany the growth of human consciousness out of the unconscious. This growth process is discussed in terms of the Jungian concepts of the collective unconscious, archetypes, consciousness and ego, the personal unconscious and complexes, the persona and the shadow, the self and the individuation process.

Unconscious ties that bind – attending to complexes in the classroom: part 1

2016 ◽  
Vol 8 (3) ◽  
pp. 181-194
Author(s):  
Alexandra L. Fidyk
Keyword(s):  
Teacher Preparation ◽  
Teaching And Learning ◽  
Theory And Practice ◽  
Collective Unconscious ◽  
Cultural Layer ◽  
The Unconscious ◽  
Interpersonal Dynamics ◽  
Vital Importance ◽  
The Social ◽  
Political Turn

ABSTRACTRecognized by few in theory and practice, unconscious dynamics affect all aspects of education, including teaching and learning, as well as assessment, coding, and teacher preparation. Jung proposed that the collective unconscious is akin to a very deep psychosocial well from which individuals, families, and cultures across time and place draw in order to organize and make meaning of life. If we accept this claim, then the ways we understand and attend to interpersonal dynamics within the classroom radically change. Here, in two conjoining parts, a case is made for the vital importance of acknowledging and working with the unconscious, particularly the cultural layer (Part 1) and the familial layer (Part 2) of the psyche. Attention in Part 1 is given to the social and political turn in Jungian psychology and its importance to the dramatically changing ethnocultural character of Canada’s classrooms (likewise with many countries today). The cultural unconscious, cultural complexes, scapegoating, and the critical intersection between groups and individuals are examined in relation to education.

Sartre’s Transcendental Phenomenology

2018 ◽  
Author(s):  
Jonathan Webber
Keyword(s):  
Transcendental Phenomenology ◽  
Phenomenological Reduction ◽  
Transcendental Argument ◽  
Phenomenological Psychology ◽  
The World

The first phase of Sartre’s philosophical publications displays an apparent ambivalence toward Husserl’s transcendental turn. Sartre accepts both major aspects of that turn, the phenomenological reduction and the use of transcendental argumentation. Yet his rejection of the transcendental ego that Husserl derives from this transcendental turn overlooks an obvious transcendental argument in favor of it. His books on emotion and imagination, moreover, make only very brief comments about the transcendental constitution of the world of experience. In each case, these appear at the end of the book and can seem to contradict the book’s central analysis. The problem underlying these features of his works of phenomenological psychology is clarified and resolved, however, when Sartre articulates his own transcendental phenomenology and ontology in Being and Nothingness a decade after he first encountered the work of Husserl. This resolution raises a new problem that animates the next phase of his philosophy.

Jung's Collective Unconscious, Integrative (Mind-Body-Spirit) Yoga, and Self-Realization

2019 ◽  
pp. 93-108
Author(s):  
Manoj Sharma
Keyword(s):  
Collective Unconscious ◽  
Human Consciousness ◽  
The Unconscious ◽  
Expanded Form ◽  
The Way

The collective unconscious is a construct presented by Jung to epitomize a depiction comprising of memories and impulses about which one is not aware and that is common to the entire humankind. An ancient system of mind-body-spirit practice, yoga, also implies the yoking of human consciousness to super-consciousness, which is an expanded form of the collective unconscious used by Jung. Super-consciousness is not only linked with the unconscious of the humankind but also to the entire nature or Universe all the way to the static primordial state in which there is no vibration and yet is the source of all creation. Yoga helps decipher this primordial state which is also called by some as self-realization. This chapter explicates the concept of the collective unconscious, the system of ancient yoga, a modern practical paradigm of kundalini energy yoga (KEY), and steps for self-realization to decipher and conclude this characterization.

Virtual Psyche in Play and Tending the Collective Unconscious

2016 ◽  
pp. 156-179
Author(s):  
Susan Marie Savett
Keyword(s):  
Video Game ◽  
Game Design ◽  
Meaning Making ◽  
Archetypal Psychology ◽  
Collective Unconscious ◽  
The Unconscious ◽  
Pivotal Point ◽  
James Hillman ◽  
Video Game Design ◽  
Insight Into

Knowingly or unknowingly, games manifest archetypal forces from the unconscious. Through play and fantasy, unconscious content of the psyche is able to express its deep longings. Hypnogogic landscapes of videogames provide immersive realms in which players enact psychological dramas. Game designers reside on a unique axis from which their work with the imaginary realm can create profound psychic containers. At this pivotal point in our culture, digital games hold tremendous influence over the creation of new myths, lore, and possibilities. This chapter investigates archetypal psychology concepts of Carl Jung and James Hillman for insight into 21st century realm of virtual play and its relationship to the collective unconscious. It focuses on how games provide a means for bringing individual and cultural unconscious impulses into consciousness through personification, pathologizing and meaning making within virtual play. It aims to introduce an alternative lens to bridge psychological dynamics with the video game design.

The Archetypal Imagery of T. S. Eliot

PMLA ◽  
1945 ◽  
Vol 60 (2) ◽  
pp. 567-585 ◽  
Author(s):  
Genevieve W. Foster
Keyword(s):  
Social Change ◽  
A Priori ◽  
Analytical Psychology ◽  
Collective Unconscious ◽  
The Unconscious ◽  
The Social ◽  
Innate Ideas ◽  
Social Importance ◽  
Mind's Eye ◽  
The Brain

“Dichten heisst, hinter Worten das Urwort erklingen lassen.”These words of Gerhardt Hauptmann are quoted by C. G. Jung in his essay “On the Relation of Analytical Psychology to Poetic Art,” as illustration of the poet's sense of tapping a deeper level of the psyche than that which is called into play in everyday thought and action. This lower level of psychic activity (Jung explains), that of the collective or racial unconscious, contains the inherited potentiality of mental images that are the psychic counterpart of the instincts. “In itself the collective unconscious cannot be said to exist at all; that is to say, it is nothing but a possibility, that possibility in fact which from primordial time has been handed down to us in the definite form of mnemic images, or expressed in anatomical formations in the very structure of the brain. It does not yield innate ideas, but inborn possibilities of ideas, which also set definite bounds to the most daring phantasy. It provides categories of phantasy-activity, ideas a priori as it were, the existence of which cannot be ascertained except by experience.” This theory is not peculiar to Jung, being in fact rather prevalent in our time. “I began certain studies and experiences,” says Yeats, describing his activities in the year 1887, “that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory.” Jung, however, has given the idea its scientific formulation. For these ideas a priori of the collective unconscious, Jung employs the term “primordial image,” borrowed from Jacob Burckhardt, or “archetype” as used by St. Augustine. The peculiar gift of the poet, or of the artist in any field, is his ability to make contact with the deeper level of the psyche and to present in his work one of these primordial images. The particular image that is chosen will depend on the unconscious need of the poet and of the society for which he writes. “Therein lies the social importance of art; it is constantly at work educating the spirit of the age, since it brings to birth those forms in which the age is most lacking. Recoiling from the unsatisfying present the yearning of the artist reaches out to that primordial image in the unconscious which is best fitted to compensate the insufficiency and onesidedness of the spirit of the age. The artist seizes this image, and in the work of raising it from deepest unconsciousness he brings it into relation with conscious values, thereby transforming its shape, until it can be accepted by his contemporaries according to their powers.” In this view the artist is the cultural leader indispensable to any social change. “What was the significance of realism and naturalism to their age? What was the meaning of romanticism, or Hellenism? They were tendencies of art which brought to the surface that unconscious element of which the contemporary mental atmosphere had most need. The artist as educator of his time—much could be said about that today.”

scholarly journals Cartography of the Phenomenon and the Phenomenon as Cartography

Phainomenon ◽  
2017 ◽  
Vol 26 (1) ◽  
pp. 217-232
Author(s):  
Guilherme Riscali
Keyword(s):  
Transcendental Phenomenology ◽  
Husserlian Phenomenology ◽  
Natural Attitude ◽  
The World ◽  
A Share

Abstract This paper discusses Gilbert Ryle’s image of philosophy as cartography in an attempt to explore the idea of a cartography of the phenomenon, confronting it with the sense it takes in Edmund Husserl’s transcendental phenomenology. Ryle tries to grasp the particularity of philosophical tasks as being about specific sorts of problems, not about specific sorts of objects. What is required both of a cartographer and of a philosopher is, according to him, to look at familiar spaces in wholly unusual terms. Husserlian phenomenology then, with its rediscovery of consciousness as an absolute, unbounded field, meets quite well this demand. The uncovered field of the phenomena is not a new region, opposing that of the objects as faced in the natural attitude. It is rather a completely different attitude, just as a map is not a share of the world, but a distinct orientation towards it. The phenomenon, therefore, would not be something that is there to be cartographed as much as a kind of cartography itself. A phenomenological cartography, however, is one that has its specific marks, different from those of the Rylean conception.

Soul Man Meets the Blind Watchmaker: C. G. Jung and Neo-Darwinism

2003 ◽  
Vol 5 (2) ◽  
pp. 195-212 ◽  
Author(s):  
Petteri Pietikainen
Keyword(s):  
Evolutionary Psychology ◽  
Evolutionary History ◽  
Jungian Psychology ◽  
Crucial Point ◽  
Founding Father ◽  
Scientific Psychology ◽  
The Unconscious ◽  
Universal Structure ◽  
Blank Slate ◽  
The Mind

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

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