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1.
Abstract. The presence of a basic and general form of creativity in people is investigated through experiments with music. The results indicate that "generative" creativity—-the ability to spontaneously generate a music by varying a basic set of musical elements—is a basic human endowment, unlike "constructive" creativity—-the type of creativity exhibited by composers and other artists—-which is the result of training and the spehal development of faculties. Generative creativity's coming to the fore in contemporary people would contribute to the development of the personality and help bring about more fulfilled, better balanced people and societies. 相似文献
2.
Fariba Darabimanesh 《The Journal of analytical psychology》2023,68(5):894-912
Jung wrote extensively about the archetypal mandala symbol as an expression in many cultures of the centrality and nature of the interplay between human consciousness and divine consciousness. This article investigates—how in Persia, for millennia—the archetypal symbol of the mandala has been widespread in many expressions of the sacred arts. My research outlines the importance of the archetypal mandala symbol in Persian religio-aesthetic history from the first unearthed stone carvings of Persia's ancient foundations until the more recent, breathtakingly marvellous ceilings of traditional Persian architecture today. From the artistic expressions of first religious beliefs of ancient Persia—Mithraism—and through the development of the Zoroastrian faith until the subsequent rise of Christianity and then Islam, Persian sacred art illustrates the Jungian idea that wholeness sought in the journey of individuation is often expressed through archetypal symbols of circles that articulate basic truths about the divine interplay with humanity. 相似文献
3.
Jessica Whitesel 《The Journal of analytical psychology》2023,68(5):869-893
In this paper, I will explore the role of art-making, the experience of trauma and dissociation, and the process of working with self-states from an analytic and creative frame. Relevant literature on dissociation, trauma, and the use of art will be discussed. A case involving my work with an adolescent girl who had experienced sexual abuse from a family member will be shared, with an emphasis on the meaningful role images played during the therapeutic process. Both Jungian and psychoanalytic models of conceptualizing and working with dissociation are included, following Donald Kalsched’s (2013) recommendation for a “binocular stance” to treatment, including both a focus on the inner, intrapsychic world and the interpersonal, relational realm, and how art images both illuminated and expressed these realms. Within the therapeutic process, art images allowed the therapist a view into the client’s unconscious process, and created a meeting ground for dissociative barriers to be gradually seen, felt and known, by both therapist and client. The experience of dissociation, in images and in session, provided a reference point for myself and my client, Taylor, to develop a shared understanding and a framework for growth. 相似文献
4.
5.
The authors describe and outline how art can be used in existential psychotherapy to help a couple or family uncover, discover, and make use of the meanings and meaning potentials to be found in marital and family life. In existential psychotherapy with couples and families, art can be used to help the members of the relationship notice meaning potentials in the future, honor meaning potentials that have been actualized and deposited in the past, and discover new ways to actualize meaning potentials in the here and now. 相似文献
6.
Philip W. Jackson 《Studies in Philosophy and Education》1991,10(4):337-344
This study seeks to examine Umberto Eco's views of the key ideas in John Dewey's Art as Experience. Eco's proferred suggestion of transactional psychology as a corrective to Dewey's views is criticized as a misreading of Dewey's position. 相似文献
7.
Despite a recent surge of interest in philosophy as a way of life, it is not clear what it might mean for philosophy to guide one's life, or how a “philosophical” way of life might differ from a life guided by religion, tradition, or some other source. We argue against John Cooper that spiritual exercises figure crucially in the idea of philosophy as a way of life—not just in the ancient world but also today, at least if the idea is to be viable. In order to make the case we attempt to clarify the nature of spiritual exercises, and to explore a number of fundamental questions, such as “What role does reason have in helping us to live well?” Here we distinguish between the discerning and motivational powers of reason, and argue that both elements have limitations as guides to living well. 相似文献
8.
Schaverien J 《The Journal of analytical psychology》2005,50(2):127-153
The term active imagination is sometimes applied rather uncritically to describe all forms of creative activity that take place in depth psychology. Whilst there are many forms of expression that evoke or are evoked by active imagination, they cannot automatically be classed as active imagination. In this article investigation of visualized mental imagery, dreams and art reveals three distinct forms of image-based psychological activity. Integrated and mediated within the transference and countertransference dynamic, it is proposed that the engagement in active imagination reflects and is influenced by the transference. Distinctions between sign and symbol, simple and big dreams as well as diagrammatic and embodied imagery clarify the differences. Examples from clinical practice demonstrate each mode in action within the analytic frame. 相似文献
9.
This paper describes the systemic use of a neurologically-based art therapy modality—bilateral art—that engages both dominant
and non-dominant hands in the process of creating images in response to opposing cognitions or feelings. It describes both
neuroscience and family therapy perspectives that argue for the use of bilateral art. A specific protocol for bilateral art
therapy is provided along with a case study demonstrating integration of the protocol into the systemic treatment of a young
family.
Carole M. McNamee, PhD, is Research Professor and Clinical Associate, Director of the Arts in Healthcare Project, The Family
Therapy Center, Department of Human Development, Virginia Polytechnic Institute and State University, Blacksburg, VA 24061
(cmcnamee@vt.edu). 相似文献
10.
It seems to be a phenomenon of contemporary life that we consider goodness embarrassing and rather dull. In contrast, the
activities and inner lives of villains are deemed more complex and fascinating than those of good people. This paper attempts
to understand the conception of goodness that underlies this phenomenon, and I suggest that informing it is the combination
of two ideas, in tension with each other: firstly, a distorted understanding of the ancient conception of full virtue as the
absence of all inner conflict; and secondly, the intuition that real goodness is only apparent and generated in inner conflict.
In response, I offer an alternative picture of goodness as an ongoing, active and progressive relation to value, and conclude
that in order to render goodness attractive again we need more adequate portraits of goodness from both philosophy and art. 相似文献