Pablo Picassoã¢ââ¢s Abstract Art Best Represents an Type Person According to Jungian Psychology
Carl Jung
By Dr. Saul McLeod, published 2018
Carl Jung was an early supporter of Freud because of their shared interest in the unconscious. He was an agile fellow member of the Vienna Psychoanalytic Society (formerly known as the Wed Psychological Guild).
When the International Psychoanalytical Association formed in 1910 Jung became president at the request of Freud.
Midweek Psychological Society
However in 1912 while on a lecture bout of America Jung publicly criticized Freud's theory of the Oedipus complex and his emphasis on infantile sexuality. The following year this led to an irrevocable split between them and Jung went on to develop his ain version of psychoanalytic theory.
Almost of Jung's assumptions of his analytical psychology reverberate his theoretical differences with Freud. For example, while Jung agreed with Freud that a person's past and childhood experiences adamant future beliefs, he also believed that nosotros are shaped by our future (aspirations) too.
Differences betwixt Jung and Freud
Theory of the Libido
Jung (1948) disagreed with Freud regarding the part of sexuality. He believed the libido was not just sexual free energy, only instead generalized psychic energy.
For Jung, the purpose of psychic free energy was to motivate the individual in a number of important ways, including spiritually, intellectually, and creatively. Information technology was besides an individual's motivational source for seeking pleasure and reducing disharmonize
Theory of the Unconscious
Similar Freud (and Erikson) Jung regarded the psyche as fabricated upward of a number of divide only interacting systems. The 3 main ones were the ego, the personal unconscious, and the collective unconscious.
According to Jung, the ego represents the conscious listen as it comprises the thoughts, memories, and emotions a person is enlightened of. The ego is largely responsible for feelings of identity and continuity.
Like Freud, Jung (1921, 1933) emphasized the importance of the unconscious in relation to personality. However, he proposed that the unconscious consists of 2 layers.
The kickoff layer called the personal unconscious is essentially the same every bit Freud's version of the unconscious. The personal unconscious contains temporality forgotten information and well every bit repressed memories.
Jung (1933) outlined an of import feature of the personal unconscious called complexes. A complex is a collection of thoughts, feelings, attitudes, and memories that focus on a single concept.
The more elements attached to the complex, the greater its influence on the individual. Jung likewise believed that the personal unconscious was much nearer the surface than Freud suggested and Jungian therapy is less concerned with repressed childhood experiences. It is the present and the future, which in his view was the key to both the analysis of neurosis and its treatment.
The Collective Unconscious
However, past far the most of import departure between Jung and Freud is Jung'southward notion of the collective (or transpersonal) unconscious. This is his near original and controversial contribution to personality theory.
The collective unconscious is a universal version of the personal unconscious, holding mental patterns, or retentivity traces, which are shared with other members of human species (Jung, 1928). These ancestral memories, which Jung called archetypes, are represented by universal themes in diverse cultures, as expressed through literature, art, and dreams.
'The class of the earth into which [a person] is built-in is already inborn in him, as a virtual image' (Jung, 1953, p. 188).
Co-ordinate to Jung, the man heed has innate characteristics "imprinted" on it every bit a issue of evolution. These universal predispositions stem from our ancestral past. Fright of the nighttime, or of snakes and spiders might be examples, and it is interesting that this idea has recently been revived in the theory of prepared conditioning (Seligman, 1971).
However, more of import than isolated tendencies are those aspects of the collective unconscious that have developed into separate sub-systems of the personality. Jung (1947) chosen these ancestral memories and images archetypes.
Jungian Archetypes
Jungian archetypes are defined as images and themes that derive from the collective unconscious, as proposed by Carl Jung. Archetypes have universal meanings beyond cultures and may prove upwards in dreams, literature, art or religion.
Jung (1947) believes symbols from different cultures are often very similar because they accept emerged from archetypes shared by the whole human race which are role of our collective unconscious.
For Jung, our primitive past becomes the ground of the human being psyche, directing and influencing present behavior. Jung claimed to identify a large number of archetypes but paid special attention to 4.
Jung labeled these archetypes the Self, the Persona, the Shadow and the Anima/Counterinsurgency.
The Persona
The persona (or mask) is the outward face nosotros present to the globe. It conceals our existent self and Jung describes it equally the "conformity" archetype. This is the public confront or role a person presents to others as someone dissimilar to who we really are (like an actor).
The Anima/Animus
Some other archetype is the anima/animus. The "anima/animus" is the mirror image of our biological sex activity, that is, the unconscious feminine side in males and the masculine tendencies in women.
Each sex activity manifests attitudes and behavior of the other by virtue of centuries of living together. The psyche of a woman contains masculine aspects (the counterinsurgency archetype), and the psyche of a homo contains feminine aspects (the anima archetype).
The Shadow
Next is the shadow. This is the animal side of our personality (like the id in Freud). It is the source of both our artistic and destructive energies. In line with evolutionary theory, it may be that Jung'due south archetypes reflect predispositions that one time had survival value.
The Self
Finally, in that location is the self which provides a sense of unity in experience. For Jung, the ultimate aim of every individual is to achieve a land of selfhood (similar to self-actualisation), and in this respect, Jung (like Erikson) is moving in the direction of a more than humanist orientation.
That was certainly Jung'south belief and in his book "The Undiscovered Self" he argued that many of the problems of modern life are caused by "man'due south progressive alienation from his instinctual foundation." One aspect of this is his views on the significance of the anima and the animus.
Jung argues that these archetypes are products of the collective experience of men and women living together. However, in modern Western civilisation men are discouraged from living their feminine side and women from expressing masculine tendencies. For Jung, the result was that the total psychological development both sexes was undermined.
Together with the prevailing patriarchal civilization of Western civilisation this has led to the devaluation of feminine qualities altogether, and the predominance of the persona (the mask) has elevated insincerity to a way of life which goes unquestioned by millions in their everyday life.
Disquisitional Evaluation
Jung'south (1947, 1948) ideas take not been equally popular every bit Freud'south. This might exist because he did non write for the layman and as such his ideas were not a greatly disseminated as Freud's. It may as well be because his ideas were a picayune more mystical and obscure, and less conspicuously explained.
On the whole modern psychology has not viewed Jung's theory of archetypes kindly. Ernest Jones (Freud's biographer) tells that Jung "descended into a pseudo-philosophy out of which he never emerged" and to many his ideas look more than like New Age mystical speculation than a scientific contribution to psychology.
Still, while Jung'due south research into ancient myths and legends, his involvement in astrology and fascination with Eastern religion can be seen in that calorie-free, it is also worth remembering that the images he was writing about accept, as a matter of historical fact, exerted an enduring hold on the man mind.
Furthermore, Jung himself argues that the constant recurrence of symbols from mythology in personal therapy and in the fantasies of psychotics back up the idea of an innate collective cultural residuum. In line with evolutionary theory information technology may be that Jung's archetypes reverberate predispositions that once had survival value.
Jung proposed that human responses to archetypes are similar to instinctual responses in animals. Ane criticism of Jung is that there is no evidence that archetypes are biologically based or similar to animate being instincts (Roesler, 2012).
Rather than beingness seen every bit purely biological, more recent research suggests that archetypes emerge direct from our experiences and are reflections of linguistic or cultural characteristics (Young-Eisendrath, 1995).
However, Jung's work has also contributed to mainstream psychology in at least ane significant respect. He was the first to distinguish the two major attitudes or orientations of personality – extroversion and introversion (Jung, 1923). He also identified four basic functions (thinking, feeling, sensing, and intuiting) which in a cross-classification yield 8 pure personality types.
Psychologists like Hans Eysenck and Raymond Cattell have afterwards congenital upon this. As well every bit being a cultural icon for generations of psychology undergraduates Jung, therefore, put forrard ideas which were important to the development of modernistic personality theory.
How to reference this article:
How to reference this article:
McLeod, S. A. (2018, May 21). Carl jung. Simply Psychology. www.simplypsychology.org/carl-jung.html
APA Mode References
Jung, C. Thousand. (1921). Psychological types. The collected works of CG Jung, Vol. six Bollingen Series XX.
Jung, C. Thousand. (1923). On The Relation Of Analytical Psychology To Poetic Art ane. British Journal of Medical Psychology, three(3), 213-231.
Jung, C. Chiliad. (1928). Contributions to belittling psychology. New York: Harcourt Brace
Jung, C. G. (1933). Modernistic human being in search of his soul.
Jung, C. G. (1947). On the Nature of the Psyche. London: Ark Paperbacks.
Jung, C. G. (1948). The phenomenology of the spirit in fairy tales. The Archetypes and the Collective Unconscious, 9(Part 1), 207-254.
Jung, C. G. (1953). Collected works. Vol. 12. Psychology and alchemy.
Roesler, C. (2012). Are archetypes transmitted more by culture than biological science? Questions arising from conceptualizations of the archetype. Periodical of Belittling Psychology, 57(2), 223-246.
Seligman, Yard. Eastward. P. (1971). Preparedness and phobias. Behavior Therapy, ii(3), 307-20.
Young-Eisendrath, P. (1995). Struggling with jung: The value of uncertainty. Psychological Perspectives, 31(1), 46-54.
How to reference this commodity:
How to reference this article:
McLeod, S. A. (2018, May 21). Carl jung. Just Psychology. www.simplypsychology.org/carl-jung.html
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