Transformations And Symbols Of The Libido Analysis

Unfortunately, Jung’s discussions of individual archetypes were not free of cultural or sexual bias.  For example, his description of the shadow, the archetype of the psyche’s “dark side” which I agree is represented in Beowulf by Grendel, suggested that aggression and emotionalism were always shadow-like behaviors; he never suggested that those behaviors could be desirable in some societies, nor did he ever address the cultural bias inherent in his assertions.  Jung’s students Jolande Jacobi and Marie-Louise von Franz, in particular, sought to clarify Jung’s position by suggesting that a shadow projection expresses behaviors undesirable to the society in which its parent personality lives.

His intense curiosity of God and the church was also reflected in some of his archetypes. In particular, in the persona and the shadow. From my readings and research, it seems to me like the shadow is very representative of the devil or sin (Neher, 1996). With such an evolvement of theory and therapy, I do not that think that archetypes could be easily understood and applied today. Jung, much like Freud put a lot of emphasis on the unconscious. His theory of the collective unconscious which is a way in which all humankind is connected seems a bit mystical and outdated. During Jung's time, this theory like many of his other approaches was relevant and applied easily into therapy. In today's day, I do not think that Jung's theories could be functional since there was a move away from mysticism and religion. I had a hard time finding research that validated his theories and showed how they were useful in psychotherapy, especially in the United States. A lot of the research conducted was in Europe. I think this is one of the major weaknesses that I noticed in his theory. There is not a lot of empirical research, at least conducted in the United States that suggests that his theories have been effective in

    The great psychologist-philosopher Carl Jung was briefly a student of Freud. Because Jung felt that Freud's approach to psychoanalysis was by far too narrow, he broke off from his teachings, and made significant contributions to mythological criticism. Jung's greatest contribution was his theory of archetypes. His proposal of archetypes argues that there is one original pattern or model of all things of the same type. According to Jung, beneath the personal unconscious is a collective unconscious that is in the psychic inheritance of all humans. Jung thought of the collective unconscious as a sort of memory bank that stores images and ideas that humans have accumulated over the course

Jung began to assert the importance of myth, including findings that myths from around the world seemed to have certain common elements although completely isolated and uninfluenced by one another. Seeing that these similarities were in large number Jung began to apply them to his theories. The more popular of the theories include the concept of the archetype, the anima and the animus. The theory that best suits the style of Hawthorne’s Gothic is that of conflict, both internal and external. Jung’s approach to conflict involved the many internal conflicts between the conscious and unconscious parts of the mind. Jung saw these similarities often led to similarities in the psychologies of the different cultures. The conflict between the conscious and the unconscious is a basic premise of this realm of thought. Jung supposed that the unconscious was always "yearning" to become a part of the conscious mind. Assuming this is true, repressed memories, thoughts or tendencies are always trying to surface into the conscious mind. This is what Jung proposed was the main element in the conflict between the conscious and the unconscious. With this it is possible to ask questions about Minister Hooper’s intent. Assuming that repression is the driving force behind his actions, it is safe to presume he is hiding something. The "something" in this case is not the most important part, until conclusion takes place, of this particular part of the analysis. Was Mr. Hooper hiding this

Jung has contributed many things, but his biggest contribution to the subject of literary criticism is his idea of archetypes. An archetype can be described as a “… deeper layer of the unconscious that contained inherited, impersonal,

Carl Jung criticized Freud for concentrating simply on the outer and target parts of a man's fantasy as opposed to taking a look at both the goal and subjective substance. One of the more specific parts of Jung's dream theory was that fantasies could express individual, and also collective or common substance. This all common or collective content was shown through what Jung named as 'Archetype which is the model picture of a man or role and incorporates the mother figure, father, shrewd old man and clown/joker, among others. The mother figure is trustworthy and empathetic. We as a whole holds comparative thoughts of the mother figure and we see her across other cultures and in our language, for example, the term ‘mother nature’.

Carl Gustav Jung was somewhat of a "son" to Freud, but he quickly outgrew his "father 's" theories, and, in an ironically Œdipal conflict, overthrew Freud as the leading psychotherapist.(8) The buzzword of Jungian theory is "archetype," so the text of his being used in this study is Four Archetypes. In The Critical Tradition, the editor gives the description of archetypes as "structures deep in the human unconscious."(9) The editor continues and says, "In Jungian analysis, the patient recapitulates his life and looks for the ways in which symbols of the above-mentioned archetypes have been embodied within its texture."(10) From Four Archetypes, the section on rebirth will be the most useful to this study. Jung 's essay "Rebirth" includes descriptions of five different forms of rebirth along with their psychological implications.

The theories of Jung and Gardner is a psychoanalytic hypothesis in view of the accentuation that it places upon oblivious procedures. Maybe the most noticeable and particular component of Jung’s perspective of man is history. Both the past as fact and the future as possibility guide one’s available conduct. Further, Jung’s perspective of identify is planned as in the past. Jung’s hypothesis is additionally recognized for all different ways to deal with identity by the solid accentuation that it places upon.

Carl Jung was an assistant physician at Burgholzli Psychiaric clinic and eventually received his MD from the University of Zurich. He wrote a thesis titled ?On the Psychology and Pathology of So-Called Occult Phenomena? (Cowgil, 1997). During this work, word association in patients became a concern where he later created the word ?complex?(Cowgil, 1997). All of his work and study ended up relating him to Sigmund Freud between 1907 and 1912. Their differences about sexuality in human life ended up breaking their relationship especially when Jung wrote a book called ?Psychology and the Unconscious? which contradicted Freud?s ideas (Cowgil, 1997). ?Symbols and Transformations of the Libido? was published in 1912, he wanted to find the meaning of the word unconscious (Cowgil, 1997). Jung wanted to distinguish personal psychology and

Chapter six of “Theorizing About Myth” informs the reader about Jung and his ideas and beliefs about myth. This passage from the book summarizes most of Jung’s ideas: “The subject matter is not literal but symbolic; not the external world but the human mind. Myth originates and functions to satisfy the psychological need for contact with the unconscious” (pg. 67). This along with the rest of the chapter describes Jung’s thoughts that myth is about exploring the unconscious mind and making us, humans, more aware of the part of ourselves that we cannot access normally. I do not fully agree with this statement.

Carl Jung describes in Man and His Symbols how the German philosopher Friedrich Nietzsche’s book Thus Spoke Zarathustra contained a nearly word for word narrative of an event published in a book in 1835, which according to his sister he had read when he was a boy (Jarret, Jung, 1989). What raises more intrigue is that due to Nietzsche’s neurosyphilis and his cognitive degeneration, it is presumed that the memory of encountering the passage in his youth had faded from his conscious mind and was regenerated by his subconscious as a new idea. Jung continues to say,

Why do we dream? Why do we dream about certain things? These are just some of the questions that Carl Gustav Jung sought to answer throughout his lifetime. Like Sigmund Freud, he also developed theories to try to explain consciousness. Jung also sought to try to explain people’s personalities. His personality theory would go on to shape how we describe personalities to this very day. Jung could be described as a bit eccentric when it came to his work. It is strange in the fact that a lot of the analysis that he used to shape is theories were done on himself. However, his work is an amalgamation of influences from different academic fields. His work started as wanting to combine the scientific method with psychiatry, but would later in his

Jung’s psyche notion is broke into three parts: the ego, the personal unconscious, and the collective unconscious. The ego is the awareness of the person and includes memories, cognitions, and affect. The unconscious had a direct effect on personality in Jung’s eyes, and was broken down into two parts. The first part is the personal consciousness, this can contain personal information along with repressed or forgotten past experiences. One of the major parts of the personal consciousness is the complex. This notion is still referred to in the mainstream public and was a topic for many self-help books. The complex are the cognitions used on a particular topic, and the more emphasis put on the topic the greater the complex. The last part is the collective unconscious. This was brought about by Jung’s research into the Native Americans, the supernatural, and through dream analysis. This level of unconsciousness is shared throughout humanity and can explain why the same motifs are found in dreams from people who do not communicate with one another. It is comprised of all the human experience from the present to our ancestral past. It very much has an evolutionary aspect in that experiences that our ancestors may have incurred are embedded deep within each person’s consciousness as a totality of the human experience.

The above cited paragraph is the opinion of Carl Gustav Jung (qtd. in Trivedi). According to Jung the unconscious patterns of age old impressions play a prominent part in the production of literature. They serve to gauge the present in the terms of the past and vice versa. They are the means to distort, recreate and reform the reality as a master code is placed in front of the issue the writer deals with.

Kant argues that there is a clear distinction between sexual desires also known as ones appetite and romantic desires. With man having a sixth sense called appetite, these impulses are pleasing the appetite of someone else (Kant, Heath & Schneewind, 1997). The utilization of another person in order to gratify mans sexual desires through the use of another person, is similar to that person being an instrument for man’s service. The individual is being thrown away once the appetite has been fed. After man has achieved the sexual desires, the relationship is over and thrown away which can be compared a lemon as it is thrown away after the juices have been sucked out of them (Kant, et al., 1997). If man loves someone for purely sexual gratification this is not true love, rather it is a form of appetite. Kant would view this as man being equivalent to animals as a person is allowing the use of profit, which can also be labeled as indiscriminate lust (Kant, et al., 1997). Human beings have the ability to reason practically and the ability to decide on the actions to take. Animals act on their instincts, and when humans do this they are not creating a committed connection, rather satisfying on their sexual impulses (Kant, et al., 1997). Contradictory to man’s sexual impulses, people with no such sexual impulses or non-heterosexual desires are considered to be imperfect, not acceptable and therefore immoral.