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

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  1.  14
    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.
    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.  10
    Roger Brooke (ed.) (1999). Pathways Into the Jungian World: Phenomenology and Analytical Psychology. Routledge.
    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.  3
    Gavin Walker (2012). Sociological Theory and Jungian Psychology. History of the Human Sciences 25 (1):52-74.
    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. Steve Gronert Ellerhoff (2016). Post-Jungian Psychology and the Short Stories of Ray Bradbury and Kurt Vonnegut: Golden Apples of the Monkey House. Routledge.
    In this book, Steve Gronert Ellerhoff explores short stories by Ray Bradbury and Kurt Vonnegut, written between 1943 and 1968, with a post-Jungian approach. Drawing upon archetypal theories of myth from Joseph Campbell, James Hillman and their forbearer C. G. Jung, Ellerhoff demonstrates how short fiction follows archetypal patterns that can illuminate our understanding of the authors, their times, and their culture. In practice, a post-Jungian ‘mythodology’ is shown to yield great insights for the literary criticism of short (...)
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  5. Emilija Kiehl, Mark Saban & Andrew Samuels (eds.) (2016). Analysis and Activism: Social and Political Contributions of Jungian Psychology. Routledge.
    Jungian psychology has taken a noticeable political turn in the recent years, and analysts and academics whose work draws on Jung’s ideas have made internationally recognised contributions in many humanitarian, communal and political contexts. This book brings together a multidisciplinary and international selection of contributors, all of whom have track records as activists, to discuss some of the most compelling issues in contemporary politics. Analysis and Activism is presented in six parts: Section One_, Interventions_, includes discussion of_ _what (...)
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  6.  6
    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.
    This paper offers both a phenomenologically psychological and phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion is published here as Part I, while its phenomenologically transcendental portion will be published in the next volume of this journal as Part II. Part I first clarifies the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification I show that, in marked contrast to the prevailing (...)
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  7.  26
    Jacques Viret (2010). Topological Approach of Jungian Psychology. Acta Biotheoretica 58 (2):233-245.
    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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  8. Melanie Starr Costello (2006). Imagination, Illness and Injury: Jungian Psychology and the Somatic Dimensions of Perception. Routledge.
    How does the body influence the way we see the world? _Imagination, Illness and Injury_ examines the psychological factors behind perceptual limitations and distortions and links a broad range of somatic manifestations with their resolution. Melanie Starr Costello applies Jungian theory to a variety of cases, attributing psychosomatic phenomena to cognitive processes that are common to us all. She analyses the role of illness in several life narratives, and interprets the appearance of somatic phenomena during important phases of analytic (...)
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  9.  2
    C. G. Jung & Sonu Shamdasani (2011). Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925. Princeton University Press.
    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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  10. William McGuire & R. F. C. Hull (eds.) (2011). Introduction to Jungian Psychology: Notes of the Seminar on Analytical Psychology Given in 1925. Princeton University Press.
    In 1925, while transcribing and painting in his Red Book, C. G. Jung presented a series of seminars in English in which he spoke for the first time in public about his early spiritualistic experiences, his encounter with Freud, the genesis of his psychology, and the self-experimentation he called his "confrontation with the unconscious," describing in detail a number of pivotal dreams and fantasies. He then presented an introductory overview of his ideas about psychological typology and the archetypes of (...)
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  11. Jorge Aveleira (2001). Consciousness and Reality: A Stable-Dynamic Model Based on Jungian Psychology. In Don William (ed.), The C.G. Jung Page.
     
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  12.  10
    Allen R. Dyer (1984). Polanyi and Jungian Psychology. Tradition and Discovery 12 (2):16-21.
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  13.  10
    Renos K. Papadopoulos (ed.) (2006). The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge.
    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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  14. George-Harold Jennings (2010). Passages Beyond the Gate: A Jungian Approach to Understanding American Psychology. Upa.
    This book examines American psychology's development from a Jungian perspective, and argues that the discipline is at a point where a deeper and broader exploration of spirituality is essential in order to realize the goal of creating a complete psychology of human beings.
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  15.  15
    J. Raymond Zimmer (2007). Category-Based Diagrams of Jungian Archetypal Psychology. Semiotics:193-204.
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  16.  7
    J. Raymond Zimmer (2007). Category-Based Diagrams of Jungian Archetypal Psychology. Semiotics:193-204.
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  17.  14
    Steve Odin (1982). Alchemical Imagination and Psychic Transformation in Jungian Depth Psychology and the Buddhist Tantras. International Philosophical Quarterly 22 (4):255-274.
  18.  22
    Paul Bishop (2007). Analytical Psychology and German Classical Aesthetics: Goethe, Schiller & Jung. Routledge.
    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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  19.  34
    Charles D. Laughlin & Vincenza A. Tiberia (2012). Archetypes: Toward a Jungian Anthropology of Consciousness. Anthropology of Consciousness 23 (2):127-157.
    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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  20. Robert E. Ryan (2002). Shamanism and the Psychology of C.G. Jung: The Great Circle. Vega.
    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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  21.  26
    Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.
    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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  22.  3
    Carl B. Becker (ed.) (1999). Asian and Jungian Views of Ethics. Greenwood Press.
    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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  23. Ann Casement & David J. Tacey (eds.) (2006). The Idea of the Numinous: Contemporary Jungian and Psychoanalytic Perspectives. Routledge.
    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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  24. Janet Dallett (1998). The Not-yet-Transformed God: Depth Psychology and the Individual Religious Experience. Distributed to the Trade by Samuel Weiser.
  25. 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.
    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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  26. Wolfgang Giegerich (1998). The Soul's Logical Life: Towards a Rigorous Notion of Psychology. P. Lang.
  27.  34
    Christopher Hauke (2000). Jung and the Postmodern: The Interpretation of Realities. Routledge.
    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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  28.  20
    Lyn Cowan (2002). Tracking the White Rabbit: A Subversive View of Modern Culture. Brunner-Routledge.
    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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  29. Peter B. Todd (ed.) (2012). The Individuation of God:Integrating Science and Religion. Chiron Publications.
    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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  30.  9
    David James Stewart (2014). The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology. Zygon 49 (2):509-529.
    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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  31. Michael Vannoy Adams (2010). The Mythological Unconscious. Spring Publications.
    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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  32.  8
    Christopher Hauke (2005). Human Being Human: Culture and the Soul. Routledge.
    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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  33. James L. Jarrett (ed.) (1997). Jung's Seminar on Nietzsche's "Zarathustra". Princeton University Press.
    Nietzsche's infamous work Thus Spake Zarathustra is filled with a strange sense of religiosity that seems to run counter to the philosopher's usual polemics against religious faith. For some scholars, this book marks little but a mental decline in the great philosopher; for C. G. Jung, Zarathustra was an invaluable demonstration of the unconscious at work, one that illuminated both Nietzsche's psychology and spirituality and that of the modern world in general. The original two-volume edition of Jung's lively seminar (...)
     
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  34. 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.
     
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  35.  7
    John Broughton (1989). Review of Dictionary of Analytical Psychology. [REVIEW] Theoretical and Philosophical Psychology 9 (2):59-60.
    Reviews the book, Dictionary of analytical psychology by C. G. Jung . It is unusual for an author to publish a dictionary based entirely upon the concepts in his or her own work, but that's precisely what this volume is. Given the title, there is an uncomfortable structure to the volume because the first half is a prose introduction to the "extroverted" and "introverted" types, with a detailed account of the thinking, feeling, sensing, and intuiting characteristics of these two (...)
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  36.  7
    Doris Lier (2011). Anima and Animus as a Pair of Opposites: An Offense to Analytical Psychology. Mind and Matter 9 (1):89-109.
    Since Wolfgang Giegerich published his animus psychology in 1994, the topic of anima and animus has become an offense to analytical psychology. This offense began to show with Hillman's essay in 1974. However, Giegerich elaborated the problematic issues in these two notions with admirable clarity and demonstrated that the terminology of Jungian psychology has not been thought through carefully enough. In this contribution I present Giegerich's critique on the concepts of anima and animus due to Jung (...)
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  37.  1
    Alastair R. McGlashan (2010). Violent Devotion and Depth Psychology. Archive for the Psychology of Religion 32 (3):249-276.
    The purpose of this article is to test how far the concepts of depth psychology can be used to further understanding of religiously motivated acts of violence that occurred in another age and another cultural environment. The particular behaviour studied is the violence exhibited in the lives of the Tamil Saiva saints of Southern India who lived in the sixth to eighth centuries CE. The relevant historical evidence is the account of their lives recorded in the hagiographical epic known (...)
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  38. Helena Bassil-Morozow (2010). Tim Burton: The Monster and the Crowd: A Post-Jungian Perspective. Routledge.
    Tim Burton’s films are well known for being complex and emotionally powerful. In this book, Helena Bassil-Morozow employs Jungian and post-Jungian concepts of unconscious mental processes along with film semiotics, analysis of narrative devices and cinematic history, to explore the reworking of myth and fairytale in Burton’s gothic fantasy world. The book explores the idea that Burton’s lonely, rebellious ‘monstrous’ protagonists roam the earth because they are unable to fit into the normalising tendencies of society and become part (...)
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  39. Luke Hockley & Leslie Gardner (eds.) (2010). House: The Wounded Healer on Television: Jungian and Post-Jungian Reflections. Routledge.
    _House MD_ is a globally successful and long-running medical drama. _House: The Wounded Healer on Television_ employs a Jungian perspective to examine the psychological construction of the series and its namesake, Dr Gregory House. The book also investigates the extent to which the continued popularity of _House MD_ has to do with its representation of deeply embedded cultural concerns. It is divided into three parts - _Diagnosing House, Consulting House and Dissecting House,_ - and topics of discussion include: specific (...)
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  40.  18
    Raya A. Jones (ed.) (2010). Body, Mind and Healing After Jung: A Space of Questions. Routledge.
    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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  41.  5
    Björn Petersson (2000). Belief & Desire the Standard Model of Intentional Action : Critique and Defence.
    The scheme of concepts we employ in daily life to explain intentional behaviour form a belief-desire model , in which motivating states are sorted into two suitably broad categories. The BD model embeds a philosophy of action, i.e. a set of assumptions about the ontology of motivation with subsequent restrictions on psychologising and norms of practical reason. A comprehensive critique of those assumptions and implications is offered in this work, and various criticisms of the model are met. The model’s predictive (...)
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  42.  23
    David J. Tacey (2001). Jung and the New Age. Brunner-Routledge.
    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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  43. David J. Tacey (2013). The Darkening Spirit: Jung, Spirituality, Religion. Routledge.
    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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  44. Michael Fordham (2013). New Developments in Analytical Psychology. Routledge.
    Originally published in 1957, _New Developments in Analytical Psychology_ built on the work of C.G. Jung. Jung’s researches into the unconscious had led him to study the history of religion and the hitherto little understood psychology of alchemy; they had directed him away from child psychology and also, in later years, away from clinical analysis as well. Nonetheless his discoveries and theories have essential relevance in both these spheres. All the papers in this volume complement and amplify Jung’s (...)
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  45.  13
    George B. Hogenson (1981). Depth Psychology, Death and the Hermeneutic of Empathy. Journal of Medicine and Philosophy 6 (1):67-90.
    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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  46.  7
    Robert A. Segal (1985). A Jungian View of Evil. Zygon 20 (1):83-89.
    . On the one hand Jungian John Sanford criticizes Carl Jung for underestimating the importance granted evil by at least some strains of Christianity. On the other hand Sanford follows Jung in assuming that psychology is entitled to criticize Christianity whenever it fails to grant evil its due. Like Jung, Sanford contends that he is faulting Christianity on only psychological grounds: for failing to cope with evil in man–the shadow archetype. In fact, Sanford, like perhaps Jung as well, (...)
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  47. Michael Vannoy Adams (2013). For Love of the Imagination: Interdisciplinary Applications of Jungian Psychoanalysis. Routledge.
    "I have entitled this book _For Love of the Imagination_. Long ago, I fell in love with the imagination. It was love at first sight. I have had a lifelong love affair with the imagination. I would love for others, through this book, to fall in love, as I once did, with the imagination." _Michael Vannoy Adams_,_ _from the Preface. ___For Love of the Imagination__ _is a book about the imagination – about what and how images mean. Jungian psychoanalysis (...)
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  48. Bret Alderman (2016). Symptom, Symbol, and the Other of Language: A Jungian Interpretation of the Linguistic Turn. Routledge.
    Every statement about language is also a statement by and about psyche. Guided by this primary assumption, and inspired by the works of Carl Jung, in _Symptom, Symbol, and the Other of Language_, Bret Alderman delves deep into the symbolic and symptomatic dimensions of a deconstructive postmodernism infatuated with semiotics and the workings of linguistic signs. This book offers an important exploration of linguistic reference and representation through a Jungian understanding of symptom and symbol, using techniques including amplification, dream (...)
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  49. Ann Casement (ed.) (1998). Post-Jungians Today: Key Papers in Contemporary Analytical Psychology. Routledge.
    A showcase for the diversity of Jungian thought around the globe _Post-Jungians Today_ is based on the central tenet that analytical psychologists have a strong contribution to make to the prominent debates in today's postmodern society. In developing the original insights of Jung himself, post-Jungians are committed to an approach that does not focus exclusively on psychic reality but also takes into account the realities of the outer world. In this book leading figures in the international Jungian community (...)
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  50. Carrie B. Dohe (2016). Jung's Wandering Archetype: Race and Religion in Analytical Psychology. Routledge.
    Is the Germanic god Wotan really an archaic archetype of the Spirit? Was the Third Reich at first a collective individuation process? After Friedrich Nietzsche heralded the "death of God," might the divine have been reborn as a collective form of self-redemption on German soil and in the Germanic soul? In _Jung’s Wandering Archetype_ Carrie Dohe presents a study of Jung’s writings on Germanic psychology from 1912 onwards, exploring the links between his views on religion and race and providing (...)
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