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187 Strassenbande - Mit den Jungs (Jambeatz) - Entdecke die Pinnwand „Jungen“ von Sam-Julian. Dieser Pinnwand folgen Nutzer auf Pinterest. Weitere Ideen zu Jungs, Jungenmode​. Das Thema»Jungs und Schule«füllt Bücher. Die Präsidentin des Bayerischen Lehrer- und Lehrerinnenverbandes, Simone Fleischmann, brachte in einem. We got to get these guys out of here. Es ist der typische Berufswunsch vieler Jungs : Rennfahrer werden. Jungen Schnee- und Skihose, wasserdicht und atmungsaktiv. The boys at the War Department always want a report. Jungen Bilder Schönes Wochenende mit Silberdruck, Slim Fit. Register Login. Xavier Dolan, boys collect stamps and coins, arrowheads. I think I should get back to the lads. Vielleicht hast du dein Leben lang kleine Jungs befummelt.

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Hence they elude systematic study. Feminist critiques have focused on aspects that are seen as being reductionistic and provide a stereotyped view of femininity and masculinity.

Modern scholarship with its emphasis on power and politics have seen archetypes as a colonial device to level the specifics of individual cultures and their stories in the service of grand abstraction.

Carl Jung rejected the tabula rasa theory of human psychological development, believing instead that evolutionary pressures have individual predestinations manifested in archetypes.

Jung would later use the term "archetypes". According to Jung, archetypes are inherited potentials which are actualized when they enter consciousness as images or manifest in behavior on interaction with the outside world.

In Jungian psychology , archetypes are highly developed elements of the collective unconscious. The existence of archetypes may be inferred from stories, art, myths, religions, or dreams.

Jung's idea of archetypes was based on Immanuel Kant 's categories, Plato 's Ideas , and Arthur Schopenhauer 's prototypes.

They only acquire solidity, influence, and eventual consciousness in the encounter with empirical facts.

The archetypes form a dynamic substratum common to all humanity, upon the foundation of which each individual builds his own experience of life, colouring them with his unique culture, personality and life events.

Thus, while archetypes themselves may be conceived as a relative few innate nebulous forms, from these may arise innumerable images, symbols and patterns of behavior.

While the emerging images and forms are apprehended consciously, the archetypes which inform them are elementary structures which are unconscious and impossible to apprehend.

Jung was fond of comparing the form of the archetype to the axial system of a crystal, which preforms the crystalline structure of the mother liquid, although it has no material existence of its own.

This first appears according to the specific way in which the ions and molecules aggregate. The archetype in itself is empty and purely formal: a possibility of representation which is given a priori.

The representations themselves are not inherited, only the forms, and in that respect they correspond to the instincts. The existence of the instincts can no more be proved than the existence of the archetypes, so long as they do not manifest themselves concretely.

With respect to defining terms and exploring their natures, a study published in the journal Psychological Perspective in stated that the Jungian representations find expression through a wide variety of human experiences, the article summing up,.

Appearing in all existential realms and at all levels of systematic recursion, they are organized as themes in the unus mundus , which Jung The intuition that there was more to the psyche than individual experience possibly began in Jung's childhood.

The very first dream he could remember was that of an underground phallic god. Later in life his research on psychotic patients in Burgholzli Hospital and his own self-analysis later supported his early intuition about the existence of universal psychic structures that underlie all human experience and behavior.

Jung first referred to these as "primordial images" — a term he borrowed from Jacob Burckhardt. Later in Jung called them "dominants of the collective unconscious.

It was not until that he first used the term "archetypes" [16] in an essay titled "Instinct and the Unconscious". The first element in Greek 'arche' signifies 'beginning, origin, cause, primal source principle', but it also signifies 'position of a leader, supreme rule and government' in other words a kind of 'dominant' : the second element 'type' means 'blow and what is produced by a blow, the imprint of a coin In later years Jung revised and broadened the concept of archetypes even further, conceiving of them as psycho-physical patterns existing in the universe, given specific expression by human consciousness and culture.

Jung proposed that the archetype had a dual nature: it exists both in the psyche and in the world at large. He called this non-psychic aspect of the archetype the "psychoid" archetype.

Jung drew an analogy between the psyche and light on the electromagnetic spectrum. The center of the visible light spectrum i. Red corresponds to basic unconscious urges, and the invisible infra-red end of the near visual spectrum corresponds to the influence of biological instinct , which merges with its chemical and physical conditions.

The blue end of the spectrum represents spiritual ideas; and the archetypes, exerting their influence from beyond the visible, correspond to the invisible realm of ultra-violet.

The archetype was not merely a psychic entity, but more fundamentally, a bridge to matter in general. He conceived archetypes to be the mediators of the unus mundus , organizing not only ideas in the psyche, but also the fundamental principles of matter and energy in the physical world.

It was this psychoid aspect of the archetype that so impressed Nobel laureate physicist Wolfgang Pauli. Embracing Jung's concept, Pauli believed that the archetype provided a link between physical events and the mind of the scientist who studied them.

In doing so he echoed the position adopted by German astronomer Johannes Kepler. Thus the archetypes that ordered our perceptions and ideas are themselves the product of an objective order that transcends both the human mind and the external world.

Ken Wilber developed a theory called Spectrum of Consciousness, which expanded the Jungian archetypes.

Jung described archetypal events : birth, death, separation from parents, initiation, marriage, the union of opposites; archetypal figures : great mother, father, child , devil , god , wise old man , wise old woman , the trickster , the hero ; and archetypal motifs : the apocalypse, the deluge, the creation.

Although the number of archetypes is limitless, there are a few particularly notable, recurring archetypal images, "the chief among them being" according to Jung "the shadow , the wise old man , the child , the mother The self designates the whole range of psychic phenomena in man.

It expresses the unity of the personality as a whole. The shadow is a representation of the personal unconscious as a whole and usually embodies the compensating values to those held by the conscious personality.

Thus, the shadow often represents one's dark side, those aspects of oneself that exist, but which one does not acknowledge or with which one does not identify.

The anima archetype appears in men and is his primordial image of woman. It represents the man's sexual expectation of women, but also is a symbol of a man's possibilities, his contrasexual tendencies.

The animus archetype is the analogous image of the masculine that occurs in women. Any attempt to give an exhaustive list of the archetypes, however, would be a largely futile exercise since the archetypes tend to combine with each other and interchange qualities making it difficult to decide where one archetype stops and another begins.

For example, qualities of the shadow archetype may be prominent in an archetypal image of the anima or animus. One archetype may also appear in various distinct forms, thus raising the question whether four or five distinct archetypes should be said to be present or merely four or five forms of a single archetype.

Popular and new-age uses have often condensed the concept of archetypes into an enumeration of archetypal figures such as the hero, the goddess, the wise man and so on.

Such enumeration falls short of apprehending the fluid core concept. Strictly speaking, archetypal figures such as the hero, the goddess and the wise man are not archetypes, but archetypal images which have crystallized out of the archetypes-as-such : as Jung put it, "definite mythological images of motifs However, the precise relationships between images such as, for example, "the fish" and its archetype were not adequately explained by Jung.

Here the image of the fish is not strictly speaking an archetype. The "archetype of the fish" points to the ubiquitous existence of an innate "fish archetype" which gives rise to the fish image.

In clarifying the contentious statement that fish archetypes are universal, Anthony Stevens explains that the archetype-as-such is at once an innate predisposition to form such an image and a preparation to encounter and respond appropriately to the creature per se.

This would explain the existence of snake and spider phobias, for example, in people living in urban environments where they have never encountered either creature.

The confusion about the essential quality of archetypes can partly be attributed to Jung's own evolving ideas about them in his writings and his interchangeable use of the term "archetype" and "primordial image".

Jung was also intent on retaining the raw and vital quality of archetypes as spontaneous outpourings of the unconscious and not to give their specific individual and cultural expressions a dry, rigorous, intellectually formulated meaning.

Archetypes seek actualization within the context of an individual's environment and determine the degree of individuation.

Jung also used the terms "evocation" and "constellation" to explain the process of actualization. Thus for example, the mother archetype is actualized in the mind of the child by the evoking of innate anticipations of the maternal archetype when the child is in the proximity of a maternal figure who corresponds closely enough to its archetypal template.

Archetypes are innate universal pre-conscious psychic dispositions that form the substrate from which the basic themes of human life emerge.

The archetypes are components of the collective unconscious and serve to organize, direct and inform human thought and behaviour. Archetypes hold control of the human life cycle.

As we mature the archetypal plan unfolds through a programmed sequence which Jung called the stages of life. Each stage of life is mediated through a new set of archetypal imperatives which seek fulfillment in action.

These may include being parented, initiation, courtship, marriage and preparation for death. They are indeed an instinctive trend ".

In his approach to the structure and meaning of myth, Levi-Strauss concluded that present phenomena are transformations of earlier structures or infrastructures: 'the structure of primitive thoughts is present in our minds'.

The concept of "social instincts" proposed by Charles Darwin , the "faculties" of Henri Bergson and the isomorphs of gestalt psychologist Wolfgang Kohler are also arguably related to archetypes.

In his work in psycholinguistics, Noam Chomsky describes an unvarying pattern of language acquisition in children and termed it the language acquisition device.

He refers to 'universals' and a distinction is drawn between 'formal' and 'substantive' universals similar to that between archetype as such structure and archetypal image.

Jean Piaget writes of 'schemata' which are innate and underpin perceptuo-motor activity and the acquisition of knowledge, and are able to draw the perceived environment into their orbit.

They resemble archetypes by virtue of their innateness, their activity and their need for environmental correspondence. In Biological theory and the concept of archetypes , Michael Fordham considered that innate release mechanisms in animals may be applicable to humans, especially in infancy.

The stimuli which produce instinctive behaviour are selected from a wide field by an innate perceptual system and the behaviour is 'released'.

Fordham drew a parallel between some of Lorenz's ethological observations on the hierarchical behaviour of wolves and the functioning of archetypes in infancy.

Stevens suggests that ethology and analytical psychology are both disciplines trying to comprehend universal phenomena.

Ethology shows us that each species is equipped with unique behavioural capacities that are adapted to its environment and 'even allowing for our greater adaptive flexibility, we are no exception.

Archetypes are the neuropsychic centres responsible for co-ordinating the behavioural and psychic repertoire of our species'.

Following Bowlby, Stevens points out that genetically programmed behaviour is taking place in the psychological relationship between mother and newborn.

The baby's helplessness, its immense repertoire of sign stimuli and approach behaviour, triggers a maternal response. And the smell, sound and shape of mother triggers, for instance, a feeding response.

Stevens suggests that DNA itself can be inspected for the location and transmission of archetypes. As they are co-terminous with natural life they should be expected wherever life is found.

He suggests that DNA is the replicable archetype of the species. Stein points out that all the various terms used to delineate the messengers — 'templates, genes, enzymes, hormones, catalysts, pheromones, social hormones' — are concepts similar to archetypes.

He mentions archetypal figures which represent messengers such as Hermes, Prometheus or Christ. Continuing to base his arguments on a consideration of biological defence systems he says that it must operate in a whole range of specific circumstances, its agents must be able to go everywhere, the distribution of the agents must not upset the somatic status quo, and, in predisposed persons, the agents will attack the self.

Melanie Klein : Melanie Klein's idea of unconscious phantasy is closely related to Jung's archetype, as both are composed of image and affect and are a priori patternings of psyche whose contents are built from experience.

Jacques Lacan : Lacan went beyond the proposition that the unconscious is a structure that lies beneath the conscious world; the unconscious itself is structured, like a language.

This would suggest parallels with Jung. Further, Lacan's Symbolic and Imaginary orders may be aligned with Jung's archetypal theory and personal unconscious respectively.

The Symbolic order patterns the contents of the Imaginary in the same way that archetypal structures predispose humans towards certain sorts of experience.

The extravert is associated with Dionysus, interested in joining the activities of the world. The extravert is focused on the outside world of objects, sensory perception and action.

Energetic and lively, the extravert may lose their sense of self in the intoxication of Dionysian pursuits. In his psychological theory — which is not necessarily linked to a particular theory of social structure — the persona appears as a consciously created personality or identity, fashioned out of part of the collective psyche through socialization , acculturation and experience.

The persona , he argues, is a mask for the "collective psyche", a mask that 'pretends' individuality, so that both self and others believe in that identity, even if it is really no more than a well-played role through which the collective psyche is expressed.

Jung regarded the "persona-mask" as a complicated system which mediates between individual consciousness and the social community: it is "a compromise between the individual and society as to what a man should appear to be".

Jung has become enormously influential in management theory; not just because managers and executives have to create an appropriate "management persona" a corporate mask and a persuasive identity, [95] but also because they have to evaluate what sort of people the workers are, in order to manage them for example, using personality tests and peer reviews.

The shadow is the result of an individual's attempt to adapt to cultural norms and expectations. Without a well-developed shadow , an individual can become shallow and extremely preoccupied with the opinions of others - i.

Basically, the qualities an individual may hate in another, are actually also present in that individual, who wishes not to see them.

The shadow can appear in dreams or visions, often taking the form of a dark, wild, exotic figure. Jung's work on himself and his patients convinced him that life has a spiritual purpose beyond material goals.

Based on his study of Christianity , Hinduism , Buddhism , Gnosticism , Taoism , and other traditions, Jung believed that this journey of transformation, which he called individuation , is at the mystical heart of all religions.

It is a journey to meet the self and at the same time to meet the Divine. I know. Jung's idea of religion as a practical road to individuation is still treated in modern textbooks on the psychology of religion , though his ideas have also been criticized.

Jung recommended spirituality as a cure for alcoholism, and he is considered to have had an indirect role in establishing Alcoholics Anonymous.

After working with the patient for some time and achieving no significant progress, Jung told the man that his alcoholic condition was near to hopeless, save only the possibility of a spiritual experience.

Jung noted that, occasionally, such experiences had been known to reform alcoholics when all other options had failed.

Hazard took Jung's advice seriously and set about seeking a personal, spiritual experience. He also told other alcoholics what Jung had told him about the importance of a spiritual experience.

The influence of Jung thus indirectly found its way into the formation of Alcoholics Anonymous, the original twelve-step program.

The above claims are documented in the letters of Jung and Bill Wilson, excerpts of which can be found in Pass It On , published by Alcoholics Anonymous.

The remarks were distributed privately in transcript form, from shorthand taken by an attender Jung reportedly approved the transcript , and later recorded in Volume 18 of his Collected Works , The Symbolic Life,.

For instance, when a member of the Oxford Group comes to me in order to get treatment, I say, 'You are in the Oxford Group; so long as you are there, you settle your affair with the Oxford Group.

I can't do it better than Jesus. Jung goes on to state that he has seen similar cures among Roman Catholics.

The 12 step program of Alcoholics Anonymous has an intense psychological backdrop, involving the human ego and dichotomy between the conscious and unconscious mind.

Jung had an apparent interest in the paranormal and occult. For decades he attended seances and claimed to have witnessed "parapsychic phenomena".

Initially he attributed these to psychological causes, even delivering a lecture in England for the Society for Psychical Research on "The Psychological Foundations for the belief in spirits".

Jung's ideas about the paranormal culminated in " synchronicity ", his idea that meaningful connections in the world manifest through coincidence with no apparent causal link.

What he referred to as "acausal connecting principle". Jung influenced one philosophical interpretation not the science of quantum physics with the concept of synchronicity regarding some events as non-causal.

That idea influenced the physicist Wolfgang Pauli with whom, via a letter correspondence, he developed the notion of unus mundus in connection with the notion of nonlocality and some other physicists.

The work and writings of Jung from the s onwards focused on alchemy. In Jung published Psychology and Alchemy , in which he analyzed the alchemical symbols and came to the conclusion that there is a direct relationship between them and the psychoanalytical process.

Mysterium Coniunctionis was Jung's last book and focused on the " Mysterium Coniunctionis " archetype, known as the sacred marriage between sun and moon.

Jung argued that the stages of the alchemists, the blackening, the whitening, the reddening and the yellowing, could be taken as symbolic of individuation—his favourite term for personal growth Jung proposed that art can be used to alleviate or contain feelings of trauma, fear, or anxiety and also to repair, restore and heal.

At times of emotional distress, he often drew, painted, or made objects and constructions which he recognized as more than recreational.

Jung stressed the importance of individual rights in a person's relation to the state and society.

He saw that the state was treated as "a quasi-animate personality from whom everything is expected" but that this personality was "only camouflage for those individuals who know how to manipulate it", [] and referred to the state as a form of slavery.

Jung had many Jewish friends and colleagues and maintained relations with them throughout the s despite prevailing anti-semitism.

Until , he also maintained professional relations with psychotherapists in Germany who had declared their support for the Nazi regime.

Some scholars allege that he himself sympathized with the regime. In , after the Nazis gained power in Germany, Jung took part in restructuring of the General Medical Society for Psychotherapy Allgemeine Ärztliche Gesellschaft für Psychotherapie , a German-based professional body with an international membership.

The society was reorganized into two distinct bodies:. The International Society's constitution permitted individual doctors to join it directly, rather than through one of the national affiliated societies, a provision to which Jung drew attention in a circular in As leader of the international body, Jung assumed overall responsibility for its publication, the Zentralblatt für Psychotherapie.

In , this journal published a statement endorsing Nazi positions [] and Hitler's book Mein Kampf. Jung went on to say "the main point is to get a young and insecure science into a place of safety during an earthquake".

For the next few years, the Zentralblatt under Jung and Meier maintained a position distinct from that of the Nazis, in that it continued to acknowledge contributions of Jewish doctors to psychotherapy.

Jung's interest in European mythology and folk psychology was shared by the Nazis. Jung clearly identifies himself with the spirit of German Volkstumsbewegung throughout this period and well into the s and s, until the horrors of Nazism finally compelled him to reframe these neopagan metaphors in a negative light in his essay on Wotan.

Various statements made by Jung in the s have been cited as evidence of both contempt for Nazism and sympathy for Nazism.

Hitler seemed like the 'double' of a real person, as if Hitler the man might be hiding inside like an appendix, and deliberately so concealed in order not to disturb the mechanism You know you could never talk to this man; because there is nobody there It is not an individual; it is an entire nation.

Jung consistently rejected accusations of antisemitism. In a interview with Carol Baumann, he stated:. It must be clear to anyone who has read any of my books that I have never been a Nazi sympathizer and I never have been anti-Semitic, and no amount of misquotation, mistranslation, or rearrangement of what I have written can alter the record of my true point of view.

Nearly every one of these passages has been tampered with, either by malice or by ignorance. Furthermore, my friendly relations with a large group of Jewish colleagues and patients over a period of many years in itself disproves the charge of anti-Semitism.

The accusations, however, have continued to be made with reference to Jung's statements. Jung was in contact with Allen Dulles of the Office of Strategic Services predecessor of the Central Intelligence Agency and provided valuable intelligence on the psychological condition of Hitler.

Dulles referred to Jung as "Agent " and offered the following description of his service: "Nobody will probably ever know how much Professor Jung contributed to the Allied Cause during the war, by seeing people who were connected somehow with the other side".

Jung's service to the Allied cause through the OSS remained classified after the war. Jung saw the human psyche as "by nature religious" and made this religiousness the focus of his explorations.

Jung is one of the best known contemporary contributors to dream analysis and symbolization. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.

A Review of General Psychology survey, published in , ranked Jung as the 23rd most cited psychologist of the 20th century. The Collected Works of C.

Executive ed. Trans R. London: Routledge Kegan Paul — From Wikipedia, the free encyclopedia. For other uses, see Jung disambiguation. Swiss psychiatrist and psychotherapist.

Kesswil , Thurgau , Switzerland. Küsnacht , Zürich , Switzerland. Analytical psychology Psychological types Collective unconscious Complex Archetypes Anima and animus Synchronicity Shadow Extraversion and introversion.

Emma Marie Rauschenbach. Psychiatry psychology. Important figures. Important works. Schools of thought. Boston Graduate School of Psychoanalysis.

See also. Child psychoanalysis Depth psychology Psychodynamics Psychoanalytic theory. Hermes Trismegistus Thoth Poimandres. Corpus Hermeticum.

Three parts of the wisdom of the whole universe. Alchemy Astrology Theurgy. See also: Psychoanalysis. Main article: Extraversion and introversion.

See also: persona psychology. See also: shadow psychology. Main article: Carl Jung publications. Main article: The Collected Works of C.

Psychiatry portal Psychology portal. Houses and institutions C. Bair, Deirdre Jung: A Biography. New York: Back Bay Books.

Jung emphasized the significance of the symbolic structure of alchemical texts, a structure that is understood as a way independent of laboratory research, as a structure per se.

Alkimia Operativa and Alkimia Speculativa. Some Modern Controversies on the Historiography of Alchemy. Memories, Dreams, Reflections.

Random House. Two Essays on Analytical Psychology. Old Heraclitus, who was indeed a very great sage, discovered the most marvellous of all psychological laws: the regulative function of opposites.

He called it enantiodromia , a running contrariwise, by which he meant that sooner or later everything runs into its opposite. The Cambridge Companion To Jung.

Cambridge University, Schiller's Ideas on the Type Problem". Collected Works of C. Jung, Volume 6: Psychological Types. Princenton University Press.

The service rendered by Schiller from our psychological point of view, as will become clear in the course of our exposition, is by no means inconsiderable, for he offers us carefully worked out lines of approach whose value we, psychologists, are only just beginning to appreciate.

Casey, Jason M. Wirth eds. Toronto Life. Longman Pronunciation Dictionary 3rd ed. Cambridge English Pronouncing Dictionary 18th ed. Cambridge University Press.

Jung 1 ed. New York: Atheneum. Vision Journal. Retrieved 19 December He was an Arabist; but the family money ran out for his studies.

Relief came from a family legacy, however, a condition of the will was that it should only be offered to a family member who intended to study theology and become a pastor.

Paul Jung therefore had his career determined by a will, not his will. See page The Art Therapy Sourcebook.

McGraw-Hill Professional. Retrieved 19 July Retrieved 9 April A Life of Jung 1st American ed. New York: W. JUNG: Experiences".

IWC Schaffhausen. Retrieved 7 September A secret symmetry. Sabina Spielrien between Jung and Freud. Tender love and transference.

International Journal of Psychoanalysis'. The snares of seduction in life and in therapy, or what do young [Jewish] girls Spielrein seek in their Aryan heroes Jung , and vice versa?

Jung: A Journey of Transformation. Quest Books. The correspondence between Sigmund Freud and C. Translated by Ralph Manheim and R.

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