Search results for 'Jungian psychology' (try it on Scholar)

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  1. Burt C. Hopkins (1998). The Structure, Basic Contents, and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part Ii. Journal of Phenomenological Psychology 29 (1):1-49.score: 210.0
    This 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 (...)
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  2. Roger Brooke (ed.) (1999). Pathways Into the Jungian World: Phenomenology and Analytical Psychology. Routledge.score: 204.0
    With contributions from medicine, psychology and philosophy, Pathways into the Jungian World looks at the central issues of commonality and difference in phenomenology and analytical psychology. The essays investigate how existential phenomenology and analytical psychology have been involved in the same fundamental cultural and therapeutic project. They both legitimize the subtlety, complexity, and depth of experience in an age when the meaning of experience has been abandoned to the dictates of pharmaceutical technology, economics and medical psychiatry. (...)
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  3. Gavin Walker (2012). Sociological Theory and Jungian Psychology. History of the Human Sciences 25 (1):52-74.score: 180.0
    In this article I seek to relate the psychology of Carl Jung to sociological theory, specifically Weber. I first present an outline of Jungian psychology. I then seek to relate this as psychology to Weber’s interpretivism. I point to basic methodological compatibilities within a Kantian frame, from which emerge central concerns with the factors limiting rationality. These generate the conceptual frameworks for parallel enquiries into the development and fate of rationality in cultural history. Religion is a (...)
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  4. Jacques Viret (forthcoming). Topological Approach of Jungian Psychology. Acta Biotheoretica.score: 156.0
    In this work, we compare two global approaches which are usually considered as completely unconnected one with the other. The former is Thom’s topology and the latter is Jung’s psychology. More precisely, it seemed to us interesting to adapt some morphologies of Thom’s catastrophe theory to some Jung’s notions. Thus, we showed that the swallowtail, which is one of these morphologies, was able to describe geometrically the structural organisation of the psyche according to Jung, with its collective unconscious, personal (...)
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  5. Burt C. Hopkins (1997). The Structure, Basic Contents and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part I1. Journal of Phenomenological Psychology 28 (2):133-170.score: 156.0
  6. C. G. Jung & Sonu Shamdasani (2011). Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925. Princeton University Press.score: 156.0
    Rev. ed. of: Analytical psychology: notes of the seminar given in 1925 / by C.G. Jung; edited by William McGuire. c1989.
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  7. Jorge Aveleira (2001). Consciousness and Reality: A Stable-Dynamic Model Based on Jungian Psychology. In Don William (ed.), The C.G. Jung Page.score: 150.0
  8. Renos K. Papadopoulos (ed.) (2006). The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge.score: 150.0
    Jung appeals not only to professionals who are looking for a more humane and creative way of working with their clients, but also to academics in an ...
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  9. Allen R. Dyer (1984). Polanyi and Jungian Psychology. Tradition and Discovery 12 (2):16-21.score: 150.0
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  10. Steve Odin (1982). Alchemical Imagination and Psychic Transformation in Jungian Depth Psychology and the Buddhist Tantras. International Philosophical Quarterly 22 (4):255-274.score: 120.0
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  11. J. Raymond Zimmer (forthcoming). Category-Based Diagrams of Jungian Archetypal Psychology. Semiotics:193-204.score: 120.0
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  12. Paul Bishop (2007). Analytical Psychology and German Classical Aesthetics: Goethe, Schiller & Jung. Routledge.score: 114.0
    Analytical Psychology and German Classical Aesthetics: Goethe, Schiller, and Jung , volume 1, The Development of the Personality investigates the extent to which analytical psychology draws on concepts found in German classical aesthetics. It aims to place analytical psychology in the German-speaking tradition of Goethe and Schiller, with which Jung was well acquainted. This volume argues that analytical psychology appropriates many of its central notions from German classical aesthetics, and that, when seen in its intellectual historical (...)
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  13. Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 96.0
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; (...)
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  14. Charles D. Laughlin & Vincenza A. Tiberia (2012). Archetypes: Toward a Jungian Anthropology of Consciousness. Anthropology of Consciousness 23 (2):127-157.score: 96.0
    It is very curious that C.G. Jung has had so little influence upon the anthropology of consciousness. In this paper, the reasons for this oversight are given. The archetypal psychology of Jung is summarized and shown to be more complex and useful than extreme constructivist accounts would acknowledge. Jung's thinking about consciousness fits very well with a modern neuroscience view of the psyche and acts as a corrective to relativist notions of consciousness and its relation to the self.
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  15. Robert E. Ryan (2002). Shamanism and the Psychology of C.G. Jung: The Great Circle. Vega.score: 96.0
    Carl Jung's work played an important role in shaping modern psychology. Through a thorough exploration of Jung's psychological ideas and the ancient beliefs of shamanistic cultures, this unique investigation unveils startling parallels between the two. As different as they may seem at first glance, these two branches of human paradigm and belief have amazing similarities in structure and function. Interspersed with the writings of Jung, this fascinating account traces the forces and patterns of symbolism common to shamanism and depth (...)
     
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  16. Christopher Hauke (2000). Jung and the Postmodern: The Interpretation of Realities. Routledge.score: 90.0
    The psychological writing of Jung and the post-Jungians is all too often ignored as anachronistic, archaic and mystic. In Jung and the Postmodern, Christopher Hauke challenges this, arguing that Jungian psychology is more relevant now than ever before - not only can it be a response to modernity, but it can offer a critique of modernity and Enlightenment values which brings it in line with the postmodern critique of contemporary culture. After introducing Jungians to postmodern themes in Jameson, (...)
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  17. Carl B. Becker (ed.) (1999). Asian and Jungian Views of Ethics. Greenwood Press.score: 90.0
    Asserting that traditional Western religious groundings for ethics neither reach a modern international audience nor solve the interpersonal and global problems ...
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  18. Ann Casement & David J. Tacey (eds.) (2006). The Idea of the Numinous: Contemporary Jungian and Psychoanalytic Perspectives. Routledge.score: 90.0
    The idea of the numinous is often raised in psychoanalytic and psychodynamic contexts, but it is rarely itself subjected to close scrutiny. This volume examines how the numinous has gained currency in the post-modern world, demonstrating how the numinous is no longer confined to religious discourses but is included in humanist, secular and scientific views of the world. Questions of soul and spirit are increasingly being raised in connection with the scientific exploration of the psyche, and especially in the context (...)
     
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  19. Janet Dallett (1998). The Not-yet-Transformed God: Depth Psychology and the Individual Religious Experience. Distributed to the Trade by Samuel Weiser.score: 90.0
  20. Ermelinda Ganem Fernandes, José Felipe Rodriguez de Sá & Matheus Gansohr (2013). Aterradora transcendência? Uma análise simbólica do Bafomé de Éliphas Lévi (Terrifying transcendence? A symbolic analysis of Eliphas Levi's Baphomet) - DOI: 10.5752/P.2175-5841.2013v11n31p1129. [REVIEW] Horizonte 11 (31):1129-1149.score: 90.0
    Bafomé, a mais duradoura criação do escritor Éliphas Lévi, é um ícone do universo esotérico: é a imagem “satânica” mais conhecida da história. Na tentativa de desvendar a sua rica composição simbólica, uma exegese iconográfica será conduzida por intermédio da psicologia analítica, fundada pelo psiquiatra suíço Carl Gustav Jung. As origens de Bafomé na alquimia, na cabala e no gnosticismo serão perscrutadas e os conceitos Junguianos do inconsciente coletivo e dos arquétipos irão, em grande parte, balizar a interpretação proposta neste (...)
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  21. Wolfgang Giegerich (1998). The Soul's Logical Life: Towards a Rigorous Notion of Psychology. P. Lang.score: 90.0
  22. Lyn Cowan (2002). Tracking the White Rabbit: A Subversive View of Modern Culture. Brunner-Routledge.score: 84.0
    Like Alice following the white rabbit into a topsy-turvy world where the laws of logic don't apply, subversive thinking unearths the mysteries behind the mundane. Tracking the White Rabbit is a fascinating, original work that invites us to use depth psychology to challenge our deepest assumptions about world politics, theology, social norms, everyday speech, and usual ideas of sex and emotion. Raised in an environment of McCarthyism and rock-and-roll, Jungian analyst Lyn Cowan shows readers-through provocative essays on memory (...)
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  23. Peter B. Todd (ed.) (2012). The Individuation of God:Integrating Science and Religion. Chiron Publications.score: 72.0
    Todd argues for the integration of science and religion to form a new paradigm for the third millennium. He counters both the arguments made by fundamentalist Christians against science and the rejection of religion by the New Atheists, in particular Richard Dawkins and his followers. Drawing on the work of scientists, psychologists, philosophers, and theologians, Todd challenges the materialistic reductionism of our age and offers an alternative grounded in the visionary work taking place in a wide array of disciplines including (...)
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  24. Christopher Hauke (2005). Human Being Human: Culture and the Soul. Routledge.score: 66.0
    Human Being Human explores the classical question What is a human being? and produces original and challenging insights in the process of providing an answer. In examining our human being, Christopher Hauke challenges the notion of human nature, questions the assumed superiority of human consciousness and rational thinking and pays close attention to the contradiction of living simultaneously as an autonomous individual and a member of the collective community. The main chapters include: Whose in Charge Here? Knowledge, Power and Human (...)
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  25. David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.score: 66.0
    The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction (...)
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  26. Michael Vannoy Adams (2010). The Mythological Unconscious. Spring Publications.score: 66.0
    Preface to the second edition -- Preface to the first edition -- Psycho-mythology : meschugge? -- Dreams and fantasies : manifestations 0f the mythological unconscious -- African-American dreaming and the "lion in the path" : racism and the cultural unconscious -- "Hapless" the Centaur : an archetypal image, amplification, and active imagination -- Pegasus and visionary experience : from the white winged horse to the "flying red horse" -- The bull, the labyrinth, and the Minotaur : from archaeology to "archetypology" (...)
     
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  27. David L. Tresan (2004). This New Science of Ours: A More or Less Systematic History of Consciousness and Transcendence Part I. Journal of Analytical Psychology 49 (2):193-216.score: 66.0
     
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  28. David J. Tacey (2001). Jung and the New Age. Brunner-Routledge.score: 60.0
    Just as formal religion appears to dwindle to a minority interest, 'New Age' spirituality gathers increasing momentum and baffles us with its popular appeal. What is more, it has appropriated Jung as one of its spiritual leaders. In his own trenchant style, David Tacey, offers a theoretical and philosophical account of the New Age phenomenon and the archetypal imperatives that have brought it about. He also investigates the popular claim that Jung is a prophet or mystic, and argues that critics (...)
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  29. Raya A. Jones (ed.) (2010). Body, Mind and Healing After Jung: A Space of Questions. Routledge.score: 60.0
    In this book Raya Jones draws on the triad of body, mind and healing and (re)presents it as a domain of ongoing uncertainty within which Jung's answers stir up ...
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  30. David J. Tacey (2013). The Darkening Spirit: Jung, Spirituality, Religion. Routledge.score: 60.0
    Introduction: the darkening spirit -- The degraded spirit in secular society -- Jung's advocacy of spiritual experience -- Jung and the prophetic life -- Jung's ambivalence toward religion -- Spiritual renewal from below -- The integration of the dark side -- The return of soul to the world: Jung and Hillman -- The problem of the spiritual in the reception of Jung -- Conclusion: Jung's contribution to a new religious vision.
     
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  31. George B. Hogenson (1981). Depth Psychology, Death and the Hermeneutic of Empathy. Journal of Medicine and Philosophy 6 (1):67-90.score: 54.0
    The paper develops an understanding of empathy by considering the role of time in distinct empathic situations. Beginning with a brief review of the history of the concept of empathy the argument proceeds to the notion that empathy entails the universalization of an individual's experience. This results in the domination of the experience of the other by appeal to what is termed the "always." Depth psychology, especially in its Jungian form, shows us that empathy can in fact take (...)
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  32. Neil Remington Abramson (2007). The Leadership Archetype: A Jungian Analysis of Similarities Between Modern Leadership Theory and the Abraham Myth in the Judaic–Christian Tradition. [REVIEW] Journal of Business Ethics 72 (2):115 - 129.score: 48.0
    Archetypal psychology suggests the possibility of a leadership archetype representing the unconscious preferences of human beings as a species about the appropriate relationships between leaders and followers. Mythological analysis compared God’s leadership in the Abraham myth with modern visionary, ethical and situational leadership to find similarities reflecting continuities in human thinking about leadership over as long as 3600 years. God’s leadership behavior is very modern except that God is generally more relationship oriented. The leadership archetype that emerges is of (...)
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  33. Raya A. Jones (ed.) (2008). Education and Imagination: Post-Jungian Perspectives. Routledge.score: 48.0
    The book identifies various facets of applying contemporary Jungian thought to the issue at hand, in chapters that range from scholarly critiques to practical ...
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  34. Nicholas Adam Lewin (2009). Jung on War, Politics, and Nazi Germany: Exploring the Theory of Archetypes and the Collective Unconscious. Karnac Books.score: 48.0
    This book seeks to re-examine the period, to unravel some of the confusion by setting out the historical background of Jung’s ideas, and provide a fresh debate on Jung and his collective theory.
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  35. Mihaela Paraschivescu (2011). Joseph Campbell and the Jungian Reading of Myth. Journal for the Study of Religions and Ideologies 10 (28):216-227.score: 42.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Ritske Rensma, The Innateness of Myth: A New Interpretation of Joseph Campbell’s Reception of C. G. Jung (New York/London: Continuum International Publishing Group, 2009).
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  36. John Beebe (2006). Psychological Types. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 131--152.score: 40.0
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  37. Soren R. Ekstrom (2004). The Mind Beyond Our Immediate Awareness: Freudian, Jungian, and Cognitive Models of the Unconscious. Journal of Analytical Psychology 49 (5):657-682.score: 36.0
  38. Paul W. Ashton (2007). From the Brink: Experiences of the Void From a Depth Psychology Perspective. Karnac.score: 36.0
    By drawing on the writings of both Jungian and psychoanalytic thinkers as well as on poetry, mythology and art, and by illustrating these ideas with dreams and ...
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  39. Kyle Arnold (2002). Anti-Epiphany and the Jungian Manikin: Toward a Theory of Prepsychotic Perceptual Alterations. Journal of Phenomenological Psychology 33 (2):245-275.score: 36.0
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  40. Anton Amann & Harald Atmanspacher, Pref a Ce.score: 30.0
    In June 1998 Hans Primas turned 70 y ears old. Although he himself is not fond of jubilees and although he lik es to play the decimal system of numb ers do wn as contingent, this is nev ertheless a suitable o ccasion to re ect on the professional work of one of the rare distinguished contemp orary scientists who attach equal imp ortance to exp erimen tal and theoretical and conceptual lines of researc h. Hans Primas' in terests ha (...)
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  41. Christopher Hauke (2006). The Unconscious: Personal and Collective. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 54.score: 30.0
  42. James C. Conroy (1999). Poetry and Human Growth. Journal of Moral Education 28 (4):491-510.score: 30.0
    Relying on some of the insights of Jungian psychology, this paper analyses the confusion in the language of political economy in Britain which generates and sustains moral infantilism in the civil polity. It goes on to suggest that both politicians and educators are, or perceive themselves to be, powerless to arrest the progress of the transnational juggernaut which has displaced government as the sustainer of individual and collective aspiration. As an antidote to these movements, the paper offers a (...)
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  43. Ronald Bogue (2014). Review of Inna Semetsky, The Edusemiotics of Images: Essays on the Art–Science of Tarot. [REVIEW] Studies in Philosophy and Education 33 (5):563-569.score: 30.0
    For well over a decade Inna Semetsky has been at the forefront of an effort to introduce the thought of Gilles Deleuze into educational philosophy and theory. In her (2006) book, Deleuze, Education and Becoming, she set forth a sophisticated reading of Deleuze that drew enlightening parallels between his work and that of John Dewey and his Pragmatist predecessors. In Re-Symbolization of the Self (2011), she linked Deleuze to a very different tradition—that of Jungian psychology—and argued for the (...)
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  44. Christian Caillard (2006). The Arts. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 324.score: 30.0
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  45. Ann Casement (2006). The Shadow. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 94.score: 30.0
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  46. Joan Chodorow (2006). Active Imagination. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 215--243.score: 30.0
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  47. Verena Kast (2006). Anima/Animus. In Renos K. Papadopoulos (ed.), The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 94--113.score: 30.0
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  48. Renos K. Papadopoulos (2006). Jung's Epistemology and Methodology. In , The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. 7--53.score: 30.0
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  49. Shahram Rafieian (2012). A Biosemiotic Approach to the Problem of Structure and Agency. Biosemiotics 5 (1):83-93.score: 30.0
    A human being is the simultaneous composite of several different levels of being, from atomic and subatomic to the level of complex social interaction, and these levels are nested within the individual hierarchically (lower levels giving rise to higher levels, etc.). One of the most important and influential approaches developed in the history of science has been that of systems theory and systemic thinking, in which the different levels of the hierarchy, and the interactions between those levels, are considered simultaneously. (...)
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