Search results for 'archetype' (try it on Scholar)

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  1.  41
    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. Journal of Business Ethics 72 (2):115-129.
    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 (...)
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  2.  20
    Nathaniel Gray Sutanto (2016). Two Theological Accounts of Logic: Theistic Conceptual Realism and a Reformed Archetype-Ectype Model. International Journal for Philosophy of Religion 79 (3):239-260.
    In this essay I analyze two emerging theistic accounts of the laws of logic, one precipitated by theistic conceptual realism and the other from an archetype-ectype paradigm in Reformed Scholasticism. The former posits the laws of logic as uncreated and necessary divine thoughts, whereas the latter thinks of those laws as contingent, accommodated forms of a pre-existing archetypal rationality. After the analysis of the two accounts, I offer an explication of the theological rationale motivating the archetype-ectype model of (...)
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  3.  9
    Malte C. Ebach (2005). Anschauung and the Archetype: The Role of Goethe's Delicate Empiricism in Comparative Biology. Janus Head 8 (1):254-270.
    Comparative biology is a field that deals with morphology. Johann Wolfgang von Goethe recognised comparative biology, not as a passive science obsessed with counting similarities as it is today, but as an active field wherein he sought to perceive the inter-relationships of individual organisms to the organic whole, which he termed the archetype. I submit that Goethe’s archetype and his application of a technique termed the Anschauung are rigorous and significant ways to conduct delicate empiricism in comparative biology. (...)
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  4.  2
    Phillip R. Sloan (2010). Whewell's Philosophy of Discovery and the Archetype of the Vertebrate Skeleton: The Role of German Philosophy of Science in Richard Owen's Biology. Annals of Science 60 (1):39-61.
    (2003). Whewell's Philosophy of Discovery and the Archetype of the Vertebrate Skeleton: The Role of German Philosophy of Science in Richard Owen's Biology. Annals of Science: Vol. 60, No. 1, pp. 39-61.
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  5.  3
    Marta Gómez Moreno & Elena Carolina Hewitt Hughes (2016). An analysis of Stevenson’s novel based on Jung’s theory of the Shadow archetype in The strange case of Dr. Jekyll and Mr. Hyde. Alpha (Osorno) 42:51-76.
    La dualidad de la humanidad siempre ha sido estudiada desde muchas perspectivas, pero la originalidad de nuestro estudio reside en la perspectiva sustraída a base de la teoría de Jung de los arquetipos. Este artículo examinará el arquetipo de la sombra como figura principal para compender los aspectos más relevantes de la novela de Stevenson El extraño caso del Dr. Jekyll y Mr. Hyde, así como la estructura de la dualidad en el ser humano. Human duality has been examined from (...)
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  6. Ashley Wain (2005). Myth, Archetype and the Neutral Mask: Actor Training and Transformation in Light of the Work of Joseph Campbell and Stanislav Grof. International Journal of Transpersonal Studies 24:37-47.
    This paper explores the influence of transpersonal thinking, including the mythological perspective of Joseph Campbell and the holotropic perspective of Stanislav Grof, on actor training using the neutral mask. An outline of training in the neutral mask is given, focusing on the approach of David Latham, as experienced by the author in his own training. Points of correspondence with the vision of Campbell and Grof, and their influence, are discriminated and discussed. These correspondences open up two areas of inquiry: the (...)
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  7.  13
    Maximiliano E. Korstanje (2009). Influence of Norse Mythical Archetype in Frederich Nietzche Thought. Cultura 6 (2):68-77.
    The Second World War symbolizes how a radical evil can be embodied in human minds. After holocaust many scholars tried to bond Frederic Nietzsche as theprecursor of Nationalsocialism. Quite aside from such a fallacy, the present article not only intends to recover the thought of this outstanding philosopher but also trace on the roots of ancient Norse mythology in the inception of existentialism and capitalism. Echoing the contribution of a previous article written originally by Martin Jenkins, we put our efforts (...)
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  8. 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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  9. Thomas Kirsch, Virginia Beane Rutter & Thomas Singer (eds.) (2007). Initiation: The Living Reality of an Archetype. Routledge.
    This book builds on the vast clinical experience of Joseph L. Henderson, who became interested in initiatory symbolism when he began his analysis with Jung in 1929. Henderson studied this symbolism in patients' dreams, fantasies, and active imagination, and demonstrated the archetype of initiation in both men and women's psychology. After Henderson’s book was republished in 2005 Kirsch, Beane Rutter and Singer brought together this collection of essays to allow a new generation to explore the archetype of initiation. (...)
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  10. L. Canfora & J. Burrell (1999). From the Quest for the Archetype to the History of Texts. A Short Note on the French Critical Style. Diogenes 47 (186):28-29.
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  11.  72
    Margaret Monahan Hogan (2013). Elective Abortion: Archetype of Contemporary Culture. Christian Bioethics 19 (2):185-197.
    Next SectionIn just forty years, the United States has witnessed the transition in the understanding of the practice of elective abortion from that of a heinous act to that of the most common surgical procedure performed on young women. That transition was facilitated first by a set of ideas which became practices which became habitual and determinative of character and, when taken together, contributed to a tectonic shift in culture. The ideas are to be found in a set of claims—liberty (...)
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  12.  12
    David W. Hart & F. Neil Brady (2005). Spirituality and Archetype in Organizational Life. Business Ethics Quarterly 15 (3):409-428.
    Spirituality is an undeniable human need and is thus the subject of increasing interest among management scholars and practitioners. In this article, we propose using archetypal psychology as a framework for understanding the human need for spirituality more clearly because it provides important insights into spirituality and organizational life. Because most spiritual needs reside in the deepest aspects of the self, an archetypal approach helps us recognize not only that we have spiritual needs but also why we have them. We (...)
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  13. Lauriat Lane Jr (1954). The Literary Archetype: Some Reconsiderations. Journal of Aesthetics and Art Criticism 13 (2):226-232.
  14.  9
    Andrew B. Newberg & Eugene G. D'Aquili (1994). The Near Death Experience as Archetype: A Model for "Prepared" Neurocognitive Processes. Anthropology of Consciousness 5 (4):1-15.
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  15. Wolfgang Pauli, C. A. Meier, Charles P. Enz, Markus Fierz & C. G. Jung (2001). Atom and Archetype the Pauli/Jung Letters, 1932-1958. Monograph Collection (Matt - Pseudo).
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  16.  28
    Michael Lieb (1989). Ezekiel's Inaugural Vision as Jungian Archetype. Thought: A Journal of Philosophy 64 (2):116-129.
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  17. Genevieve Brykman (1987). Berkeley on "Archetype". In Ernest Sosa (ed.), Essays on the Philosophy of George Berkeley. D. Reidel
     
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  18.  26
    Mary T. Clark (1969). The Trinity, Archetype of Community. The Saint Augustine Lecture Series:13-20.
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  19.  15
    Valentina Flak (2002). Abstract: “From the Model to the Archetype!”. Chiasmi International 4:279-280.
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  20. Turid Karlsen Seim (2001). Abraham, Ancestor or Archetype? A Comparison of Abraham-Language in 4 Maccabees and Luke-Acts. In Hans Dieter Betz, Adela Yarbro Collins & Margaret Mary Mitchell (eds.), Antiquity and Humanity: Essays on Ancient Religion and Philosophy: Presented to Hans Dieter Betz on His 70th Birthday. Mohr Siebeck
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  21. Neil Narine & Sara M. Grimes (forthcoming). Woman as Caretaker: An Archetype That Supports Patriarchal Militarism. Hypatia.
  22.  12
    Victoria S. Wike & Ryan L. Showler (2010). Kant's Concept of the Highest Good and the Archetype-Ectype Distinction. Journal of Value Inquiry 44 (4):521-533.
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  23.  11
    Bryan D. Dietrich & Alice Stewart (1993). "Archetype, Instinct, and the Tree of Human Dream. Semiotics:3-16.
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  24.  11
    Edda Margesson (2012). Tracing Lolita: Defining the Archetype of the Nymphet in 20th and 21st Century Literature and Culture. Emergence: A Journal of Undergraduate Literary Criticism and Creative Research 3.
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  25.  7
    Charles Card (2011). Form and Archetype: Anticipations of a Psychophysically Neutral Language. Mind and Matter 9 (1):53-88.
    The defining characteristics anticipated for any prospective psychophysically neutral language are explored in this essay through the analysis and comparison of two previous approaches. The idea of a psychophysically neutral language was first articulated byWolfgang Pauli in the context of the dual-aspect theory of mind and matter that he developed with C.G. Jung. The first approach discussed is George Spencer Brown's Laws of Form. An overview is given, followed by a review of the critical responses and extensions of the work, (...)
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  26. Beverly Hinton (2006). Locke on Adequacy to an Archetype and Real Essence. Locke Studies 6:59-83.
     
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  27.  1
    Fernando Carvajal Sánchez (2014). Le Trans : Un Archétype de l'Ex En Tous Genres? Dialogue 205 (3):23.
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  28.  23
    Chappell Brown (1982). The Tetrahedron as an Archetype for the Concept of Change in the I Ching. Journal of Chinese Philosophy 9 (2):159-168.
  29.  9
    Michele Braun (2004). Modern Dreams and Postmodern Realities: The City as Spatial Archetype in Screening the City , Edited by Mark Shiel and Tony Fitzmaurice. Film-Philosophy 8 (2).
    _Screening the City_ Edited by Mark Shiel and Tony Fitzmaurice London: Verso, 2003 ISBN 1-85984-476-6 312 pp.
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  30.  1
    Robert Richards (2016). Objectivity and the Theory of the Archetype. In Susan Neiman, Peter Galison & Wendy Doniger (eds.), What Reason Promises: Essays on Reason, Nature and History. De Gruyter 26-37.
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  31.  18
    Laura Duhan Kaplan (1994). Woman as Caretaker: An Archetype That Supports Patriarchal Militarism. Hypatia 9 (2):123 - 133.
    Feminist peace theories that find hope for peace in the ideal of the caretaking woman are grounded in patriarchal gender distinctions, fail to challenge adequately the patriarchal dualism that constitutes the self by devaluing the other, and the practice of caretaking about which they speak may be easily co-opted into the service of war. Feminist peace theory should address the devaluation of "others," in order to undermine this justification and motivation for war.
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  32.  8
    Antonio Moreno (1985). Jung's Archetype of the Self and Nonreligious People. New Scholasticism 59 (4):398-417.
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  33.  16
    Henri Frankfort & Gertrud Bing (1958). The Archetype in Analytical Psychology and the History of Religion. Journal of the Warburg and Courtauld Institutes 21 (3/4):166-178.
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  34.  5
    J. D. Uytman & Jolande Jacobi (1962). Complex, Archetype, Symbol in the Psychology of C. G. Jung. Philosophical Quarterly 12 (47):192.
    First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.
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  35.  4
    Egidijus Jarašiūnas (2009). The Prehistory of Constitutionalism: the Sources or the Archetype? Jurisprudence 118 (4):21-46.
    The following categories can be found in the analysis of the prehistory of constitutionalism: the early constitutionalism, the ancient constitutionalism, the medieval or canonical constitutionalism. The usage of these categories raises the question: is constitutionalism the product of the Age of Enlightenment or is it an older phenomenon? The author of the article approaches this problem from another point of view: maybe the usage of the mentioned categories is an anachronism? In this case the elements taken form different contexts are (...)
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  36.  19
    Vivian Darroch-Lozowski (1990). Initiation in Hermeneutics: An Illustration Through the Mother-and-Daughter Archetype. [REVIEW] Human Studies 13 (3):237 - 251.
  37.  4
    Peter Wiesflecker (2012). "... Den Jungsten Tag for Augen..." The Dobratsch Crash in 1348 as a Local End Time Archetype. Disputatio Philosophica 13 (1):59-71.
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  38.  18
    V. Pratt & I. Brook (1996). Goethe's Archetype and the Romantic Concept of the Self. Studies in History and Philosophy of Science Part A 27 (3):351-365.
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  39.  14
    Masayuki Sato (2007). 6. The Archetype of History in the Confucian Ecumene. History and Theory 46 (2):218–232.
    Cultures are constituted by binary oppositions: the absolute and the relative; the perfect and the imperfect; the stable and the unstable. Many of the world’s cultures have looked to revealed religion to discover the absolute: that which transcends the human, the intellect, and space and time. By positing a God who is omniscient and omnipotent, they conceive of an eternal and absolute that continues to exist in an immutable state.In such cultures new perspectives for reinterpreting the past are continually propounded. (...)
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  40.  3
    R. D. (1956). The Great Mother: An Analysis of the Archetype. [REVIEW] Review of Metaphysics 9 (3):522-522.
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  41.  3
    Jon Michael Spencer (1990). Critical Study: Bettina L. Knapp, Music, Archetype, and the Writer: A Jungian View. Modern Theology 7 (1):115-120.
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  42.  1
    EunSook Seo (2008). Direction of the Modernization of Hyo Ethics and the Encouragement of Hyo Culture - Centering Around the Cultivation of Hyo Culture Archetype Contents -. Journal of Ethics 1 (71):225-254.
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  43.  5
    Zu-yan Chen (2006). "Shao Yong's "Great Chant on Observing "Weiqi": An Archetype of Neo-Confucian Poetry. Journal of the American Oriental Society 126 (2):99-221.
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  44.  2
    P. Bishop, Jung Looking at the Stars: Chaos, Cosmos and Archetype.
    Taking as its starting-point an aphorism in The gay science, this paper examines Nietzsche's distinction between the ‘total character of the world’ and the ‘astral order in which we live’. It relates this distinction, not only to Nietzsche's earlier claim in The Birth of Tragedy that ‘it is only as an aesthetic phenomenon that existence and the world are eternally justified’, but also, via Goethe's Wilhelm Meister, to Jung's concept of archetypal structures. Finally, it examines the case of one of (...)
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  45.  4
    Richard Winter (2013). Language, Empathy, Archetype: Action-Metaphors of the Transcendental in Musical Experience. Philosophy of Music Education Review 21 (2):103-119.
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  46.  4
    Shannon E. French (2001). With Your Shield or on It: Challenging the Pacifist Mother Archetype. Public Affairs Quarterly 15 (1):51-63.
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  47.  4
    Jean Pucelle (1961). « Nature Substance » Et « Nature Archétype ». Les Etudes Philosophiques 16 (3):242 - 243.
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  48.  4
    Peter Wiesflecker (2012). "... Facing Judgment Day..." The 1348 Rock-Slide of Dobratsch as Local Archetype of the Apocalypse. Disputatio Philosophica 14 (1):59-71.
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  49.  3
    Robert Alter (2001). Northrop Frye, entre archétype et typologie. Recherches de Science Religieuse 3 (3):403-417.
    Partant de la “ définition provisoire ” que N. Frye dans Le Grand Code donne du littéraire qui serait “ une structure verbale qui existe pour elle-même ”, Robert Alter pense que cette théorie, qui reste au centre de l'ouvrage, est vulnérable du point de vue de la théorie de la littérature et par rapport à la description de la nature de la Bible. Dans les deux parties de cet article, R. Alter entend montrer comment la conception imaginative de Frye (...)
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  50.  2
    Bert O. States (1980). The Persistence of the Archetype. Critical Inquiry 7 (2):333-344.
    If we are looking for an Ur-explanation for the persistence of the Ur-myth, or any other myth, in our literature, could we not more directly find it in the structure of a mind which does not have to remember in order to imitate? The occasion of both myth and literature is the social life of the species which, in Starobinski's sense, is a history of continual eviction; but as regards the apparatus of thought by which this social life is reflected (...)
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