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11.
Murray Stein 《The Journal of analytical psychology》2019,64(1):6-22
In his writings on individuation Jung often references Eastern religions and philosophies such as Buddhism, Taoism, and Hinduism. This essay discusses differences and similarities between analytical psychology's concept of individuation, especially in its advanced stages, and enlightenment as expressed in such texts as Zen (Chan) Buddhism's Ten Ox‐Herding Pictures. I advance the argument that important common features can be found while cultural differences must also be respected. There is here a convergence between West and East that can foster dialogue and mutuality. 相似文献
12.
George B. Hogenson 《The Journal of analytical psychology》2019,64(5):682-700
The paper reviews the course of the controversy surrounding Jung's theory of archetypes beginning in the mid 1990s and continuing to the present. Much of this controversy was concerned with the debate between the essentialism of the evolutionary position of Anthony Stevens as found in his 1983 book Archetypes: A Natural History of the Self, and the emergence model of the archetypes proposed in various publications by Hogenson, Knox and Merchant, among others. The paper then moves on to a consideration of more recent developments in theory, particularly as derived from an examination of the philosopher Gilles Deleuze, who introduces Bergson's somnambulistic unconscious into the discussion of Jung's theories. It is suggested that this largely unexamined influence on Jung may provide answers to some of the unanswered questions surrounding his theorizing. The paper concludes by suggesting that the notion of the somnambulistic unconscious may resemble Atmanspacher's argument for a dual‐aspect monism interpretation of Jung. 相似文献
13.
John Merchant 《The Journal of analytical psychology》2019,64(5):701-719
This paper addresses two key controversial questions to do with the concept of archetypes – do they operate autonomously without connection to an individual's personal life experience? Does their biological base mean they are genetically determined, innate and thus a priori inherited psychic structures? These questions are addressed through the case of a person who began life as an unwanted pregnancy, was adopted at birth and as an adult, experienced profound waking visions. An emergent/developmental model of archetype is outlined which stresses developmental start‐points through this infant's engagement via response and reaction to the affective and material world of the infant/birth mother matrix and from which emergence later occurs by way of participation in a socio‐cultural and material context. The emergentism aspect of this model rescues it from being reductionist since it allows for cultural and socialisation inputs. The model's explanatory power is vastly enlarged by combining this with the developmental component. Critically, once developmentally produced mind/brain (image schema) structures are in place, they have the capacity to generate psychological life. Imagery can then appear as if it is innately derived when that is not the case. The contemporary neuroscience which supports this model is both outlined and related back to the case example. 相似文献
14.
In this paper the ‘analyst as a citizen in the world’ is understood as the analyst interconnecting and harmonising with his or her environment, including not only society, but also nature and the universe. In this sense, Buddhism teaches the Oneness of Life and its Environment, and links are made between Mahayana Buddhism and Jung's understanding of the Self and individuation. The Logic of Lemma in the Flower Ornament Sutra indicates that all phenomena in the world can merge with each other without losing individuality; ten stages are described from the Lotus Sutra and links are made with the development in respect to the ego; Kenji Miyazawa and his work are given as examples to illustrate this. Causality and synchronicity are explored in terms of the interaction between the individual and the environment, and three examples are given where sometimes individual, egoic, causality is more of a feature and sometimes synchronicity has a greater prominence. The paper ends with an examination of tree drawings, made over a period of 50 years by junior high school students, which indicates the way that these individuals have portrayed themselves and their relation to their environment. 相似文献
15.
Begum Maitra 《The Journal of analytical psychology》2019,64(2):189-205
The basic assumptions of psychotherapy must necessarily reflect the cultural orientations and dilemmas of the western societies, and historical periods, in which these originated. This paper considers how the racialised biases of that period, namely, the era of European domination built upon the conquest, colonisation and enslavement of non‐European peoples, may linger in psychotherapeutic training and practice today. This not only limits the potential usefulness of the discipline in the multicultural populations of the west, but also risks it being read as covert neo‐colonialism in the ‘non‐west’. In a world that ever more clearly demonstrates the human costs of prejudice psychotherapists in general, and Jungians in particular, might wish to consider how, wittingly or otherwise, they maintain prejudiced ways of thinking. This paper examines material from the author's professional and personal experience, using literature that lies outside the specifically Jungian canon, to expose how such bias might work. 相似文献
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17.
Vera Zabelina 《The Journal of analytical psychology》2019,64(4):548-564
This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors. 相似文献
18.
Joe Cambray 《The Journal of analytical psychology》2017,62(1):20-31
The complexity associated with deep interconnectedness in nature is beginning to be articulated and elaborated in the field of ecological studies. While some parallels to the psyche have been made and the field of Eco‐psychology has been developing, Jung's explicit contribution by way of the image of rhizomes has not been considered in detail. Philosopher Gilles Deleuze acknowledges borrowing the term from Jung, though he disagreed with Jung's Empedoclean use of the term. The paper presents some fundamental properties of rhizomes along with contemporary scientific research on mycorrhizal (fungal) networks. Comparisons are made, first with classical symbolic forms, demonstrating some overlap but also some differences. Then comparison of rhizomal networks is made to those found both in mammalian brains and in recent images of the ‘cosmic web’. While no hard conclusions can be drawn from these images, their remarkable similarities are suggestive of a need to reconsider what is meant by ‘intelligence’. The cosmic web is one of the largest structures in the known universe (clusters of galaxies which form into filaments and walls) with empty spaces in between. Exploration of the structure of this web leads to a discussion of dark matter and dark energy, current hot topics in science, probing into the mysteries of our ‘Big‐Bang’ cosmology. An additional comparison of the emerging image of the universe as a whole with the ancient Chinese Buddhist cosmological vision from the Hua‐Yen School (Kegon in Japan) again reveals profound parallels. The potential convergence of aspects of subjective, or meditative, explorations with objective scientific constructions is striking and offers links between East and West, as well as potential confirmation of the objective aspects of empathy. 相似文献
19.
Through commentary on four clinical vignettes, this article focuses on the anthropological transformations taking place in contemporary society, underlining their differences from the anthropologies of reference of the founding fathers of psychoanalysis. Hybridization between man and machine and the speeding up and alteration of communications which the new technologies promote are now crucial issues facing psychoanalysis. Social media and a 24/7 internet connection have produced deep changes in the way people live and perceive relationships. Analytical practice is not exempt from such issues, which can be particularly insidious, often subtle and difficult to recognize, or even underestimated or ignored by psychoanalysts outright, in order to preserve the illusion of a complete understanding of what unfolds in the analytical space. The authors suggest that such transformations, by (partially) rendering inadequate the theoretical and technical corpus on which the various depth psychologies are founded, require personal engagement on the part of psychoanalysts in the search for new strategies to treat their patients, with the consequent abandonment of the ‘certainties’ offered by sclerotic models of clinical procedure. 相似文献
20.
Annie Boland 《The Journal of analytical psychology》2017,62(5):688-700
This paper looks at systems of gender within the context of analysis. It explores the unique challenges of individuation faced by transsexual, transgender, gender queer, gender non‐conforming, cross‐dressing and intersex patients. To receive patients generously we need to learn how a binary culture produces profound and chronic trauma. These patients wrestle with being who they are whilst simultaneously receiving negative projections and feeling invisible. While often presenting with the struggles of gender conforming individuals, understanding the specifically gendered aspect of their identity is imperative. An analyst's unconscious bias may lead to iatrogenic shaming. The author argues that rigorous, humble inquiry into the analyst's transphobia can be transformative for patient, analyst, and the work itself. Analysis may, then, provide gender‐variant patients with their first remembered and numinous experience of authentic connection to self. Conjuring the image of a hinge, securely placed in the neutral region of a third space, creates a transpositive analytic temenos. Invoking the spirit of the Trickster in the construction of this matrix supports the full inclusion of gender‐variant patients. Nuanced attunement scaffolds mirroring and the possibility of play. Being mindful that gender is sturdy and delicate as well as mercurial and defined enriches the analyst's listening. 相似文献