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Ego, personal unconcious, and collective unconscious
Содержание книги
- Text 1: the Russian Federation
- Table: Modern history of Great Britain
- Text 2: Prozac - discovering happiness.
- Сложное дополнение (complex object. )
- He started reading the book.
- Сослагательное наклонение в условных предложениях
- Using the pseudonym Dr. Mises, he wrote a number of satires about the medicine and philosophy of his day.
- Sir Francis died in 1911, after an incredibly productive life.
- In 1920, he wrote Erlebtes and Erkanntes, his autobiography. A short time later, on August 31, 1920, he died.
- The observer must maintain strained attention.
- History of Psychology: Psychoanalysis
- Charcot died in Morvan, France, on August 16,1893.
- It was Freud who would later add what Breuer did not acknowledge publicly — that secret sexual desires lay at the bottom of all these hysterical neuroses.
- Transference, catharsis, and insight
- Ego, personal unconcious, and collective unconscious
- Other archetypes include father, child, family, hero, maiden, animal, wise old man, the hermaphrodite, God, and the first man.
- Adler added that, at the center of each of our lifestyles, there sits one of these fictions, an important one about who we are and where we are going.
- Hans Eysenck to understand the differences between introverts and extra verts.
- The following year, he was made an instructor. He developed a well-run animal lab where he worked with i ate, monkeys, and terns. Johns Hopkins offered him a
- In 1936, he was hired as vice-president of another agency, William Esty and Company. He devoted himself to business until he retired ten years later. He died in New York City on September 25, 1958.
- Although he appreciated the behaviorist agenda for making psychology into a true objective science, he felt Watson and others had gone too far.
- A behavior followed by a reinforcing stimulus results in an increased probability of that behavior occurring in the future.
- Unit 5 History of Psychology Phenomenology and Existentialism
- His last work, The Crisis of European Sciences and Transcendental Phenomenology (1936), introduced the concept of Lebenswelt. The next year, he became ill and, on April 27, 1938, he died.
- We become authentic by thinking about being, by facing anxiety and death head-on. Here, he says, lies joy.
- Kurt Koffka was born March 18, 1886, in Berlin. He received his PhD from the University of Berlin in 1909, and, just like Kohler, became an assistant at Frankfurt.
- This theory inspired any number of psychologists in the U.S., most particularly those in social psychology. Among the people he influenced were Muzafer Sherif, Solomon Asch, and Leon Festinger.
- Other people's homes while his parents continued their life in India.
- Donald Olding Hebb was born in 1904 in Chester, Nova Scotia. He graduated from Dalhousie University in 1925, and tried to begin a career as a novelist. He wound up as a school principle in Quebec.
- Towards the environmental psychology of his friend J. J. Gibson.
- A spirit of caste is also bad, which compels a man of genius to select his wife from a narrow neighborhood or from the members of a few families.
- The grass out of the window now looks to me of the
- But we do far more than emphasize things, and unite some, and keep others apart. We actually ignore most of the things before us. Let me briefly show how this goes on.
- I have represented the structural relations within the mental personality, as I have explained them to you, in a simple diagram, which I here reproduce.
- We said good-bye, and I made an effort to thank Mrs. Nash, but she seemed to be puzzled by that too, and Frazier frowned as if I had committed some breach of good taste.
- Frazier held out his hands in an exaggerated gesture of appeal.
- I haven't been acting like myself; it doesn't seem like me; I'm a different person altogether from what I used to be in the past.
- I will work toward my degree; I'll start looking for a Job this week.
- Chapter X General description of the types
- Suffers, to say nothing of the soul. Although, as a rule, the extravert takes small note of this latter circumstance,
- As a result of the general attitude of extraversion, thinking is orientated by the object and objective data. This orientation of thinking produces a noticeable peculiarity.
- Or less tautological position. The materialistic mentality presents a magnificent example of this.
- We have now outlined two extreme figures, between which terminals the majority of these types may be graduated.
- The ascendancy of the feeling that is chained to the object.
- here — здесь, тут there — там
Jung's theory divides the psyche into three parts. The first is the ego,which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes anything which is not presently conscious, but can be. The personal unconscious is like most people's understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason. But it does not include the instincts that Freud would have it include.
But then Jung adds the part of the psyche that makes his theory stand out from all others: the collective unconscious. You could call it your «psychic inheritance». It is the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones, but we only know about it indirectly, by looking at those influences.
There are some experiences that show the effects of the collective unconscious more clearly than others: The experiences of love at first sight, of deja vu (the feeling that you've been here before), and the immediate recognition of certain symbols and the meanings of certain myths, could all be understood as the sudden conjunction of our outer reality and the inner reality of the collective unconscious. Grander examples are the creative experiences shared by artists and musicians all over the world and in all times, or the spiritual experiences of mystics of all religions, or the parallels in dreams, fantasies, mythologies, fairy tales, and literature.
A nice example that has been greatly discussed recently is the near-death experience. It seems that many people, of many different cultural backgrounds, find that they have very similar recollections when they are brought back from a close encounter with death. They speak of leaving their bodies, seeing their bodies and the events surrounding them clearly, of being pulled through a long tunnel towards a bright light, of seeing deceased relatives or religious figures waiting for them, and of their disappointment at having to leave this happy scene to return to their bodies. Perhaps we are all «built» to experience death in this fashion.
Archetypes
The contents of the collective unconscious are called archetypes. Jung also called them dominants, imagos, mythological or primordial images, and a few other names, but archetypes seems to have won out over these.
An archetype is an unlearned tendency to experience things in a certain way.
The archetype has no form of its own, but it acts as an «organizing principle* on the things we see or do. It works the way that instincts work in Freud's theory: At first, the baby just wants something to eat, without knowing what it wants. It has a rather indefinite yearning which, nevertheless, can be satisfied by some things and not by others. Later, with experience, the child begins to yearn for something more specific when it is hungry — a bottle, a cookie, a broiled lobster, a slice of New York style pizza.
The archetype is like a black hole in space: You only know its there by how it draws matter and light to itself.
The mother archetype
The mother archetype is a particularly good example. All of our ancestors had mothers. We have evolved in an environment that included a mother or mother-substitute. We would never have survived without our connection with a nurturing-one during our times as helpless infants. It stands to reason that we are «built» in a way that reflects that evolutionary environment: We come into this world ready to want mother, to seek her, to recognize her, to deal with her.
So the mother archetype is our built-in ability to recognize a certain relationship, that of «mothering». Jung says that this is rather abstract, and we are likely to project the archetype out into the world and onto a particular person, usually our own mothers. Even when an archetype doesn't have a particular real person available, we tend to personify the archetype, that is, turn it into a mythological «story-book» character. This character symbolizes the archetype.
The mother archetype is symbolized by the primordial mother or «earth mother* of mythology, by Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean. According to Jung, someone whose own mother failed to satisfy the demands of the archetype may well be one that spends his or her life seeking comfort in the church, or in identification with «the motherland*, or in meditating upon the figure of Mary, or in a life at sea.
Of the more important archetypes, we have the shadow, which represents our animal ancestry and is often the locus of our concerns with evil and our own «dark side;» there's the anima, representing the female side of men, and the animus, representing the male side of women; and the persona, which is the surface self, that part of us we allow others to see.
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