ANALYTICAL

PSCYHOLOGY
CARL GUSTAV JUNG
 Psychological Types
OUTLINE Attitudes
▪ Introversion Jung’s Method of
▪ Extraversion
Investigation
Levels of the Psyche Functions
▪Conscious ▪ Thinking ▪ Word Association Test
▪Personal Unconscious ▪ Feeling ▪ Dream Analysis
▪Collective Unconscious ▪ Sensing
▪ Active Imagination
▪ Intuiting
▪ Psychotherapy
Archetypes Development of
▪Persona Personality
▪Shadow Stages of Development
▪Anima ▪ Childhood
▪Animus ▪ Youth
▪Great Mother ▪ Middle Life
▪Wise Old Man ▪ Old Age
▪Hero Self Realization
▪Self
LIFE OF CARL JUNG
BIOGRAPHY
❑Jung described his father as conventional and kind, but weak. He respected his father even
though he had difficulty communicating with him, especially in matter of religion, which
concerned Jung throughout his life.
❑His mother was a powerful person. Jung felt that she was a good mother but that she
suffered from emotional disturbances. He was later to describe her as possessing two
personalities, one kind and loving, the other harsh and aloof.
LEVELS OF THE PSYCHE
CONSCIOUS
According to Jung:
❑the ego represents the conscious mind as it comprises
the thoughts, memories, and emotions a person is aware
of. The ego is largely responsible for feelings of identity
and continuity.
❑the ego is the center of consciousness, but the core
(center) of personality.
PERSONAL UNCONSCIOUS
❑The personal unconscious embraces all
repressed, forgotten, or subliminally
perceived experiences of one particular
individual. It contains repressed infantile
memories and impulses, forgotten
events, and experiences originally
perceived below the threshold of our
consciousness.
❑These forgotten experiences are
accessible to consciousness even though
becoming aware of some of them may be
an arduous process.
PERSONAL
UNCONSCIOUS
Experiences in the personal unconscious are
grouped into clusters, which Jung calls
complexes. A complex is an organized
group of thoughts, feelings, and memories
about a particular concept.
❑For example, a “mother complex” is the
cluster of ideas, feelings, and memories
that have arisen from our own particular
experiences of having been mothered.
COLLECTIVE
UNCONSCIOUS
❑Whereas the personal unconscious is
unique for each individual, the collective
unconscious is shared. Jung refereed to
the collective unconscious as
“transpersonal.” By this he meant it
extends across persons.
❑The physical contents of the collective
unconscious are inherited and pass from
one generation to the next as psychic
potential. Therefore the contents of the
collective unconscious are more or less
the same for all people in all cultures.
ARCHETYPES
ARCHETYPES
Within the collective unconscious lie archetypes, or primordial images. An archetype is a
universal thought form or predisposition to respond to the world in certain ways. The word
predisposition is crucial to Jung’s concept of the collective unconscious and archetypes. Efforts
to deny or destroy archetypes place us at risk of becoming unbalanced or one-sided.
❑For example, contends that Western culture’s denial of the dreadful facets of the archetypal
great mother culminated in a patriarchal society that oppresses women and destroy nature.
PERSONA
The social role that one assumes in society and
one’s understanding of it. The is well chosen
because it refers to the mask worn by actors in
the early theater.
❑Although the persona is a necessary side of
our personality, we should not confuse our
public face with our complete self.
SHADOW
The shadow, the archetype of darkness and
repression, represents those qualities we do
not wish to acknowledge but attempt to hide
from ourselves and others.
❑The opposite side of the persona, in that it
refers to those desires and emotions that are
incompatible with our social standards and
ideal personality
ANIMA AND
ANIMUS
Like Freud, Jung believed that all humans are
physiologically bisexual and possess both a
masculine and feminine side.
❑Thus, the anima archetype is the feminine
side of the male psyche, and the animus
archetype is the masculine side of the female
psyche.
❑It assists us in relating to and understanding
the opposite sex.
GREAT MOTHER
Everyone man or man, possesses a great
mother archetype. This preexisting concept of
mother is always associated with both positive
and negative feelings.
❑For example, spoke of the “loving and
terrible mother.” The great mother,
therefore, represents two opposing forces –
fertility and nourishment on the one hand
and power and destruction on the other.
WISE OLD MAN
The wise old man, archetype of wisdom and
meaning, symbolizes humans’ preexisting
knowledge of the mysteries of life. This
archetypal meaning, however, is unconscious
and cannot be directly experienced by a single
individual
❑Politicians and other who speak
authoritatively – but not authentically – often
sound sensible and wise to others who are all
too willing to be misled by their own wise old
men archetype.
HERO
The hero archetype is represented in
mythology and legends as a powerful person,
sometimes part god, who fights against great
odds to conquer or vanquish evil in the form of
dragons, monsters, serpents, or demons. In the
end, however, the hero often is undone by
some seemingly insignificant person or event.
SELF
Jung believed that each person possesses an
inherited tendency to move forward, growth,
perfection, and completion, and he called this
innate disposition the self. The most
comprehensive of all archetypes, the self is the
archetype of archetypes because it pulls
together the other archetypes and unites them
in the process of self-realization.
PSYCHOLOGICAL TYPES
PSYCHOLOGICAL TYPES
Besides the levels of the psyche and the dynamics of personality, Jung recognized various
psychological types that grow out of a union of two basics attitudes – introversion and
extraversion – and four separate functions – thinking, feeling, sensing, and intuiting.
ATTITUDES
Jung defined attitude as a predisposition to act
or react in a characteristic direction. He insisted
that each person has both introverted and
extraverted attitude, although one may be
conscious while the other is unconscious.
ATTITUDES
INTROVERSION EXTRAVERSION
According to Jung, introversion is the turning In contrast to introversion, extraversion is the
inward of psychic energy with an orientation attitude distinguished by the turning outward
toward the subjective. Introverts are turned in of psychic energy so that a person is oriented
to their inner world with all its biases, to ward the objective and away from the
fantasies, dreams, and individualized subjective. Extraverts are more influenced by
perceptions. their surroundings than by their inner world.
FUNCTIONS
Jung’s four functions are grouped into opposite pairs.
❑The functions of sensation and intuition refer to how we
gather data and information. The sensor is more
comfortable using the five senses and dealing with facts
and reality. The intuitor looks for relationships and
meanings or possibilities about past of future events.
❑Thinking and feeling refer to how we come to conclusions
or make judgments. The thinker prefer to use logic and
impersonal analysis. The feeler is more concerned with
personal values, attitudes, and beliefs.
FUNCTIONS
Jung’s attitudes and functions combine to form eight psychological types.

FUNCTIONS EXTRAVERTED TYPES INTROVERTED TYPES

Thinking Tend to live according to fixed rules; repress Have a strong need for privacy; tend to be
feelings; try to be objective but may be dogmatic theoretical, intellectual, and somewhat
in thinking. impractical; repress feelings; may have trouble
getting along with other people.
Feeling Tend to be sociable; seek harmony with the Tend to be quiet, thoughtful, and hypersensitive;
world; respect tradition and authority; tend to be repress thinking; may appear mysterious and
emotional; repress thinking. indifferent to others.
Sensation Seek pleasure and enjoy new sensory Tend to be passive, calm, and artistic; focus on
experiences; are strongly oriented toward reality; objective sensory events; repress intuition.
repress intuition.
Intuition Are very creative; find new ideas appealing; tend Tend to be mystic dreamers; come up with
to make decisions based on hunches rather than unusual new ideas; are seldom understood by
facts; are in touch with their unconscious others; repress sensing. (Jung described himself
wisdom; repress sensing. as an introverted intuitor.)
DEVELOPMENT OF
PERSONALITY
STAGES OF
DEVELOPMENT
Jung grouped the stages of life into four general periods – childhood, youth, middle life, and
old age.

Jung compares the Stages of Life to the Sun’s Journey through the Sky, with the Brilliance of
the Sun Representing Consciousness.
 The Anarchic phase is characterized by chaotic

1
and sporadic consciousness. “Islands of
consciousness” may exist, but there is little or
no connection among these islands.

The Monarchic phase of childhood is

CHILDHOOD
2
characterized by the development of the ego
and by the beginning of logical and verbal
thinking. During this time children see
themselves objectively and often refer to
themselves in the third person.

The ego as perceiver arises during the Dualistic

3
phase of childhood when the ego is divided into
the objective and subjective. Children now
refer to themselves in the first person and are
aware of their existence as separate
individuals.
YOUTH
The period from puberty until middle life is called youth. Young people strive to gain psychic
and physical independence from their parents, find a mate, raise a family, and make a place in
the world. According to Jung (1931/1960a), youth is, or should be, a period of increased
activity, maturing sexuality, growing consciousness, and recognition that the problem-free
era of childhood is gone forever.
MIDDLE LIFE
Jung believed that middle life begins at approximately age 35 or 40, by which time the sun
has passed its zenith and begins its downward descent. Although this decline can present
middle-aged people with increasing anxieties, middle life is also a period of tremendous
potential.
OLD AGE
As the evening of life approaches, people experience a diminution of consciousness just as
the light and warmth of the sun diminish at dusk. If people fear life during the early years,
then they will almost certainly fear death during the later ones. Fear of death is often taken
as normal, but Jung believed that death is the goal of life and that life can be fulfilling only
when death is seen in this light.
SELF-REALIZATION
Psychological rebirth, also called self-realization or individuation, is the process of becoming
an individual or whole person (Jung, 1939/1959, 1945/1953). Analytical psychology is
essentially a psychology of opposites, and self-realization is the process of integrating the
opposite poles into a single homogenous individual. This process of “coming to selfhood”
means that a person has all psychological components functioning in unity, with no psychic
process atrophying.
JUNGS’ METHOD OF
INVESTIGATION
WORD
ASSOCIATION TEST
The word-association test, in which a
subject responds to a stimulus word with
whatever word comes immediately to
mind, has become a standard laboratory
and clinical tool in psychology. In the
early 1900s, Jung used the technique
with a list of 100 words he believed were
capable of eliciting emotions. Jung
measured the time it took for patient to
respond to each word. He also measured
physiological reactions to determine the
emotional effects of the stimulus words.
DREAM
ANALYSIS
Jung agreed with Freud that dreams are the
“royal road” into the unconscious. Jung’s
approach to dream analysis differed from
Freud’s, however, in that Jung was concerned
with more than the causes of dreams, and he
believed that dreams were more than
unconscious wishes.
ACTIVE
IMAGINATION
A technique Jung used during his own self-
analysis as well as with many of his patients was
active imagination. This method requires a
person to begin with any impression – a dream
image, vision, picture, or fantasy – and to
concentrate until the impression begins to
“move.” The person must follow these images to
wherever they lead and then courageously face
these autonomous images and freely
communicate with them.
PSYCHOTHERAPY
1 Jung (1931/1954b) identified four basic approaches to therapy, representing four developmental
stages in the history of psychotherapy. First, confession of a pathogenic secret, a cathartic
method practiced by Josef Breuer and his patient Anna O.

2 The second stage involves interpretation, explanation, and elucidation. This approach, used
by Freud, gives the patients insights into the causes of their neuroses, but still may leave
them incapable of solving social problems.

3 The third stage, therefore, is the approach adopted by Adler and includes the
education of patients of social beings. Unfortunately, says Jung, this approach often
leave patients merely socially well adjusted.

4 Jung suggested a fourth stage, transformation. By transformation, he meant

that the therapist must first be transformed into a healthy human being,
preferably by undergoing psychotherapy.