Carl Gustav Jung (1875-1961)

Analytical Psychology

Presented by: CRONICA F. SAAVEDRA

BIOGRAPHY
 Was born in Kesswil, in the Swiss canton of Thurgau, on 26 July 1875.
 A research scientist at the famous Burghölzli hospital, under Eugen Bleuler.
 He is an artist, craftsman and builder as well as a prolific writer.
 In 1903, married to Emma Rauschenbach.
 He became a full professor of medical psychology at the University of Basel in 1943,
but resigned after a heart attack the next year to lead a more private life.
 He died at the age of 85 on June 6, 1961.

BACKGROUND OF HIS THOUGHT

Jung's thought was formed by early family influences, which on the maternal side were
a blend of interest in the occult and in solid reformed academic theology. On his father's
side were two important figures, his grandfather the physician and academic scientist,
Karl Gustav Jung and the family's actual connection with Lotte Kestner, the niece of the
German polymath, Johann Wolfgang Goethe' s "Löttchen". Although he was a practicing
clinician and writer and as such founded analytical psychology, much of his life's work
was spent exploring related areas such as physics, vitalism, Eastern and Western
philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's
interest in philosophy and the occult led many to view him as a mystic, although his
preference was to be seen as a man of science.
SUMMARY
Among the central concepts of analytical psychology is individuation—the lifelong
psychological process of differentiation of the self out of each individual's conscious and
unconscious elements. Jung considered it to be the main task of human development.
He created some of the best known psychological concepts, including synchronicity,
archetypal phenomena, the collective unconscious, the psychological complex, and
extraversion and introversion.

The major concepts of analytical psychology as developed by Jung include:

 Archetype – a concept "borrowed" from anthropology to denote supposedly

universal and recurring mental images or themes. Jung's definitions of
archetypes varied over time and have been the subject of debate as to their
usefulness.
 Archetypal images – universal symbols that can mediate opposites in the psyche,
often found in religious art, mythology and fairy tales across cultures
 Complex – the repressed organisation of images and experiences that governs
perception and behaviour
 Extraversion and introversion – personality traits of degrees of openness or
reserve contributing to psychological type.
 Shadow – the repressed, therefore unknown, aspects of the personality including
those often considered to be negative
 Collective unconscious – aspects of unconsciousness experienced by all people
in different cultures
 Anima – the contrasexual aspect of a man's psyche, his inner personal feminine
conceived both as a complex and an archetypal image
 Animus – the contrasexual aspect of a woman's psyche, her inner personal
masculine conceived both as a complex and an archetypal image
 Self – the central overarching concept governing the individuation process, as
symbolised by mandalas, the union of male and female, totality, unity. Jung
viewed it as the psyche's central archetype
 Individuation – the process of fulfilment of each individual "which negates neither
the conscious or unconscious position but does justice to them both".
 Synchronicity – an acausal principle as a basis for the apparently random
simultaneous occurrence of phenomena.
Synchronicity (German: Synchronizität) is a concept, which holds that events are
"meaningful coincidences" if they occur with no causal relationship yet seem to be
meaningfully related. Jung defined synchronicity as an "acausal connecting
(togetherness) principle," "meaningful coincidence", and "acausal parallelism." He
introduced the concept as early as the 1920s but gave a full statement of it only in 1951
in an Eranos lecture.

Synchronicity was a principle which, Jung felt, had explanatory power for his concepts
of archetypes and the collective unconscious. It described a governing dynamic which
underlies the whole of human experience and history — social, emotional,
psychological, and spiritual. The emergence of the synchronistic paradigm was a
significant move away from Cartesian dualism towards an underlying philosophy of
double-aspect theory. Some argue this shift was essential to bringing theoretical
coherence to Jung's earlier work.

Jungian archetypes this concept was advanced by psychiatrist Carl Jung. He

acknowledged that his conceptualization of archetype is influenced by Plato's eidos,
which he described as "the formulated meaning of a primordial image by which it was
represented symbolically."According to Jung, the term archetype is an explanatory
paraphrase of the Platonic eidos, also believed to represent the word "form". He
maintained that Platonic archetypes are metaphysical ideas, paradigms or models and
that real things are held to be only copies of these model ideas. However, archetypes
are not easily recognizable in Plato's works in the way in which Jung meant them.

In Jung's psychological framework, archetypes are innate, universal prototypes for ideas
and may be used to interpret observations. A group of memories and interpretations
associated with an archetype is a complex (e.g. a mother complex associated with the
mother archetype). Jung treated the archetypes as psychological organs, analogous to
physical ones in that both are morphological constructs that arose through evolution. At
the same time, it has also been observed that evolution can itself be considered an
archetypal construct.

While there are a variety of categorizations of archetypes, Jung's configuration is

perhaps the most well known and serves as the foundation for many other models. The
four major archetypes to emerge from his work, which Jung originally terms primordial
images, include the anima/animus, the self, the shadow, and the persona. Additionally,
Jung referred to images of the wise old man, the child, the mother, and the maiden. He
believed that each human mind retains these basic unconscious understandings of the
human condition and the collective knowledge of our species in the construct of the
collective unconscious.
Other authors have attributed 12 different archetypes to Jung, organized in three
overarching categories, based on a fundamental driving force. These include
 The Ego Types
1. The Innocent
2. The Orphan/Regular Guy or Gal
3. The Hero
4. The Caregiver

 The Soul Types

1. The Explorer
2. The Rebel
3. The Lover
4. The Creator

 The Self Types

1. The Jester
2. The Sage
3. The Magician
4. The Ruler

Collective unconscious refers to structures of the unconscious mind which are shared
among beings of the same species. It is a term that the human collective unconscious is
populated by instincts, as well as by archetypes: universal symbols such as The Great
Mother, the Wise Old Man, the Shadow, the Tower, Water, and the Tree of Life. Jung
considered the collective unconscious to underpin and surround the unconscious mind,
distinguishing it from the personal unconscious of Freudian psychoanalysis. He argued
that the collective unconscious had profound influence on the lives of individuals, who
lived out its symbols and clothed them in meaning through their experiences. The
psychotherapeutic practice of analytical psychology revolves around examining the
patient's relationship to the collective unconscious.

Psychiatrist and Jungian analyst Lionel Corbett argues that the contemporary terms
"autonomous psyche" or "objective psyche" are more commonly used today in the
practice of depth psychology rather than the traditional term of the "collective
unconscious."

A complex is a core pattern of emotions, memories, perceptions, and wishes in the

personal unconscious organized around a common theme, such as power or status.
Primarily a psychoanalytic term, it is found extensively in the works of Carl Jung and
Sigmund Freud.

An example of a complex would be as follows: if one had a leg amputated when one
was a child, this would influence one's life in profound ways, even if he or she overcame
the physical handicap. A person may have many thoughts, emotions, memories,
feelings of inferiority, triumphs, bitterness, and determinations centering on that one
aspect of his or her life. If these thoughts were troubling and pervasive, Jung might say
he or she had a complex about the leg.

The traits of extraversion and introversion are a central dimension in some human
personality theories. The terms introversion and extraversion were popularized by Carl
Jung, although both the popular understanding and psychological usage differ from his
original intent.

Extraversion (also spelled as extroversion) is the state of primarily obtaining

gratification from outside oneself. Extraverts tend to enjoy human interactions and to be
enthusiastic, talkative, assertive, and gregarious. Extraverts are energized and thrive off
being around other people. They take pleasure in activities that involve large social
gatherings, such as parties, community activities, public demonstrations, and business
or political groups. They also tend to work well in groups. An extraverted person is likely
to enjoy time spent with people and find less reward in time spent alone. They tend to
be energized when around other people, and they are more prone to boredom when
they are by themselves.

Introversion is the state of being predominantly interested in one's own mental self.
Introverts are typically perceived as more reserved or reflective. Some popular
psychologists have characterized introverts as people whose energy tends to expand
through reflection and dwindle during interaction. This is similar to Jung's view, although
he focused on mental energy rather than physical energy. Few modern conceptions
make this distinction. Introverts often take pleasure in solitary activities such as reading,
writing, or meditating. An introvert is likely to enjoy time spent alone and find less
reward in time spent with large groups of people. Introverts are easily overwhelmed by
too much stimulation from social gatherings and engagement, introversion having even
been defined by some in terms of a preference for a quiet, more minimally stimulating
external environment. They prefer to concentrate on a single activity at a time and like
to observe situations before they participate, especially observed in developing children
and adolescents. They are more analytical before speaking.

Mistaking introversion for shyness is a common error. Introversion is a preference, while

shyness stems from distress. Introverts prefer solitary to social activities, but do not
necessarily fear social encounters like shy people do.
Ambiversion

Although many people view being introverted or extraverted as mutually exclusive, most
contemporary trait theories measure levels of extraversion-introversion as part of a
single, continuous dimension of personality, with some scores near one end, and others
near the half-way mark. Ambiversion is falling more or less directly in the middle. An
ambivert is moderately comfortable with groups and social interaction, but also relishes
time alone, away from a crowd. In simpler words, an ambivert is a person whose
behaviour changes according to the situation they are in. In face of authority or in
presence of strangers, the person may be introverted. However, in the presence of
family or close friends, the person may be highly energetic or extraverted.

General thought and Analysis.

On this theory each dimension represents a unique aspect of a personality of a human
being and one way of thinking about how people learn.

Jung's theory can also be used to assess and describe various learning styles. For
example:

Extraverted learners enjoy generating energy and ideas from other people. They prefer
socializing and working in groups.

While introverted learners are still sociable, they prefer to solve problems on their own.
Introverted learners enjoy generating energy and ideas from internal sources, such as
brainstorming, personal reflection, and theoretical exploration.

He classified people into introverted and extraverted types and further distinguished
them according to four primary functions of the mind—thinking, feeling, sensation, and
intuition—one or more of which Jung believed predominates in any given person.