Carl Jung Theory Essay Example for Free

Carl Jung Theory Essay Jungs theory divides the psyche into three parts. The first is the ego, which Jung identifies with the conscious mind. Closely related is the personal unconscious, which includes anything that is not presently conscious, but can be. The personal unconscious is like most peoples understanding of the unconscious in that it includes both memories that are easily brought to mind and those that have been suppressed for some reason. But it does not include the instincts that Freud would have it include. But then Jung adds the part of the psyche that makes his theory stand out from all others: the collective unconscious. You could call it your psychic inheritance. It is the reservoir of our experiences as a species, a kind of knowledge we are all born with. And yet we can never be directly conscious of it. It influences all of our experiences and behaviors, most especially the emotional ones, but we only know about it indirectly, by looking at those influences. There are some experiences that show the effects of the collective unconscious more clearly than others: The experiences of love at first sight, of deja vu (the feeling that youve been here before), and the immediate recognition of certain symbols and the meanings of certain myths, could all be understood as the sudden conjunction of our outer reality and the inner reality of the collective unconscious. Grander examples are the creative experiences shared by artists and musicians all over the world and in all times, or the spiritual experiences of mystics of all religions, or the parallels in dreams, fantasies, mythologies, fairy tales, and literature. A nice example that has been greatly discussed recently is the near-death experience. It seems that many people, of many different cultural backgrounds, find that they have very similar recollections when they are brought back from a close encounter with death. They speak of leaving their bodies, seeing their bodies and the events surrounding them clearly, of being pulled through a long tunnel towards a bright light, of seeing deceased relatives or religious figures waiting for them, and of their disappointment at having to leave this happy scene to return to their bodies. Perhaps we are all built to experience death in this fashion. Archetypes The contents of the collective unconscious are called archetypes. Jung also called them dominants, imagos, mythological or primordial images, and a few other names, but archetypes seem to have won out over these. An archetype is an unlearned tendency to experience things in a certain way. The archetype has no form of its own, but it acts as an organizing principle on the things we see or do. It works the way that instincts work in Freuds theory: At first, the baby just wants something to eat, without knowing what it wants. It has a rather indefinite yearning, which, nevertheless, can be satisfied by some things and not by others. Later, with experience, the child begins to yearn for something more specific when it is hungry a bottle, a cookie, a broiled lobster, a slice of New York style pizza. The archetype is like a black hole in space: You only know its there by how it draws matter and light to itself. The mother archetype The mother archetype is a particularly good example. All of our ancestors had mothers. We have evolved in an environment that included a mother or mother-substitute. We would never have survived without our connection with a nurturing-one during our times as helpless infants. It stands to reason that we are built in a way that reflects that evolutionary environment: We come into this world ready to want mother, to seek her, to recognize her, to deal with her. So the mother archetype is our built-in ability to recognize a certain relationship, that of mothering. Jung says that this is rather abstract, and we are likely to project the archetype out into the world and onto a particular person, usually our own mothers. Even when an archetype doesnt have a particular real person available, we tend to personify the archetype, that is, turn it into a mythological story-book character. This character symbolizes the archetype. The mother archetype is symbolized by the primordial mother or earth mother of mythology, by Eve and Mary in western traditions, and by less personal symbols such as the church, the nation, a forest, or the ocean. According to Jung, someone whose own mother failed to satisfy the demands of the archetype may well be one that spends his or her life seeking comfort in the church, or in identification with the motherland, or in meditating upon the figure of Mary, or in a life at sea. Mana You must understand that these archetypes are not really biological things, like Freuds instincts. They are more spiritual demands. For example, if you dreamt about long things, Freud might suggest these things represent the phallus and ultimately sex. But Jung might have a very different interpretation. Even dreaming quite specifically about a penis might not have much to do with some unfulfilled need for sex. It is curious that in primitive societies, phallic symbols do not usually refer to sex at all. They usually symbolize mana, or spiritual power. These symbols would be displayed on occasions when the spirits are being called upon to increase the yield of corn, or fish, or to heal someone. The connection between the penis and strength, between semen and seed, between fertilization and fertility are understood by most cultures. The shadow Sex and the life instincts in general are, of course, represented somewhere in Jungs system. They are a part of an archetype called the shadow. It derives from our prehuman, animal past, when our concerns were limited to survival and reproduction, and when we werent self-conscious. It is the dark side of the ego, and the evil that we are capable of is often stored there. Actually, the shadow is amoral neither good nor bad, just like animals. An animal is capable of tender care for its young and vicious killing for food, but it doesnt choose to do either. It just does what it does. It is innocent. But from our human perspective, the animal world looks rather brutal, inhuman, so the shadow becomes something of a garbage can for the parts of ourselves that we cant quite admit to. Symbols of the shadow include the snake (as in the garden of Eden), the dragon, monsters, and demons. It often guards the entrance to a cave or a pool of water, which is the collective unconscious. Next time you dream about wrestling with the devil, it may only be yourself you are wrestling with! The persona The persona represents your public image. The word is, obviously, related to the word person and personality, and comes from a Latin word for mask. So the persona is the mask you put on before you show yourself to the outside world. Although it begins as an archetype, by the time we are finished realizing it, it is the part of us most distant from the collective unconscious. At its best, it is just the good impression we all wish to present as we fill the roles society requires of us. But, of course, it can also be the false impression we use to manipulate peoples opinions and behaviors. And, at its worst, it can be mistaken, even by ourselves, for our true nature: Sometimes we believe we really are what we pretend to be! Anima and animus A part of our persona is the role of male or female we must play. For most people that role is determined by their physical gender. But Jung, like Freud and Adler and others, felt that we are all really bisexual in nature. When we begin our lives as fetuses, we have undifferentiated sex organs that only gradually, under the influence of hormones, become male or female. Likewise, when we begin our social lives as infants, we are neither male nor female in the social sense. Almost immediately as soon as those pink or blue booties go on we come under the influence of society, which gradually molds us into men and women. In all societies, the expectations placed on men and women differ, usually based on our different roles in reproduction, but often involving many details that are purely traditional. In our society today, we still have many remnants of these traditional expectations. Women are still expected to be more nurturant and less aggressive; men are still expected to be strong and to ignore the emotional side of life. But Jung felt these expectations meant that we had developed only half of our potential. The anima is the female aspect present in the collective unconscious of men, and the animus is the male aspect present in the collective unconscious of women. Together, they are referred to as syzygy. The anima may be personified as a young girl, very spontaneous and intuitive, or as a witch, or as the earth mother. It is likely to be associated with deep emotionality and the force of life itself. The animus may be personified as a wise old man, a sorcerer, or often a number of males, and tends to be logical, often rationalistic, and even argumentative. The anima or animus is the archetype through which you communicate with the collective unconscious generally, and it is important to get into touch with it. It is also the archetype that is responsible for much of our love life: We are, as an ancient Greek myth suggests, always looking for our other  half, the half that the Gods took from us, in members of the opposite sex. When we fall in love at first sight, then we have found someone that fills our anima or animus archetype particularly well! Other archetypes Jung said that there is no fixed number of archetypes that we could simply list and memorize. They overlap and easily melt into each other as needed, and their logic is not the usual kind. But here are some he mentions: Besides mother, their are other family archetypes. Obviously, there is father, who is often symbolized by a guide or an authority figure. There is also the archetype family, which represents the idea of blood relationship and ties that run deeper than those based on conscious reasons. There is also the child, represented in mythology and art by children, infants most especially, as well as other small creatures. The Christ child celebrated at Christmas is a manifestation of the child archetype, and represents the future, becoming, rebirth, and salvation. Curiously, Christmas falls during the winter solstice, which in northern primitive cultures also represents the future and rebirth. People used to light bonfires and perform ceremonies to encourage the suns return to them. The child archetype often blends with other archetypes to form the child-god, or the child-hero. Many archetypes are story characters. The hero is one of the main ones. He is the mana personality and the defeater of evil dragons. Basically, he represents the ego we do tend to identify with the hero of the story and is often engaged in fighting the shadow, in the form of dragons and other monsters. The hero is, however, often dumb as a post. He is, after all, ignorant of the ways of the collective unconscious. Luke Skywalker, in the Star Wars films, is the perfect example of a hero. The hero is often out to rescue the maiden. She represents purity, innocence, and, in all likelihood, naivete. In the beginning of the Star Wars story, Princess Leia is the maiden. But, as the story progresses, she becomes the anima, discovering the powers of the force the collective unconscious and becoming an equal partner with Luke, who turns out to be her brother. The wise old man guides the hero. He is a form of the animus, and reveals to the hero the nature of the collective unconscious. In Star Wars, he is played by Obi Wan Kenobi and, later, Yoda. Notice that they teach Luke about the force and, as Luke matures, they die and become a part of him. You might be curious as to the archetype represented by Darth Vader, the dark father. He is the shadow and the master of the dark side of the force. He also turns out to be Luke and Leias father. When he dies, he becomes one of the wise old men. There is also an animal archetype, representing humanitys relationships with the animal world. The heros faithful horse would be an example. Snakes are often symbolic of the animal archetype, and are thought to be particularly wise. Animals, after all, are more in touch with their natures than we are. Perhaps loyal little robots and reliable old spaceships the Falcon are also symbols of animal. And there is the trickster, often represented by a clown or a magician. The tricksters role is to hamper the heros progress and to generally make trouble. In Norse mythology, many of the gods adventures originate in some trick or another played on their majesties by the half-god Loki. There are other archetypes that are a little more difficult to talk about. One is the original man, represented in western religion by Adam. Another is the God archetype, representing our need to comprehend the universe, to give a meaning to all that happens, to see it all as having some purpose and direction. The hermaphrodite, both male and female, represents the union of opposites, an important idea in Jungs theory. In some religious art, Jesus is presented as a rather feminine man. Likewise, in China, the character Kuan Yin began as a male saint (the bodhisattva Avalokiteshwara), but was portrayed in such a feminine manner that he is more often thought of as the female goddess of compassion! The most important archetype of all is the self. The self is the ultimate unity of the personality and is symbolized by the circle, the cross, and the mandala figures that Jung was fond of painting. A mandala is a drawing that is used in meditation because it tends to draw your focus back to the center, and it can be as simple as a geometric figure or as complicated as a stained glass window. The personifications that best represent self are Christ and Buddha, two people who many believe achieved perfection. But Jung felt that perfection of the personality is only truly achieved in death.

Sleeping and Dreaming Essay -- Biology, Brain

Each night without fail our eyes grow heavy and our minds tired, and dreaming we drag ourselves to bed and normally fall asleep quickly and peacefully off to dream land we go. Why is this though? Why do we sleep every night? Why do we awake with dream fresh in our heads? How important is this most basic human routine to our survival? What happens when it is disturbed? Sleeping is extremely important for all mammals, but humans especially. Without sleep we are unable to function properly and at our fullest abilities. When we sleep we grow, and it is an opportunity for us to dream which has many benefits. Sleep is also a way for us to relieve ourselves of stress. Sleeping is a very unique process, performed only by creature with brains that have evolved considerably. Sleeping is a process of the brain performed by the brain for the brain (1). Which basically means that everything that happens during sleep is a result of the brain, and the reason it happens is because the brain needs it to. Sleep is so unique that it is impossible to mentally feign sleep (1). Even though we look as though we have entirely shut down when we sleep, we have not. The human brain is extremely active during all stages of sleep. This has been demonstrated countless times by monitoring the electrical activity of a sleeping person. Little was known about sleep until the nineteenth century, although many great scholars and philosophers from various countries had wondered about sleep and even tried to study sleep throughout the ages, they were unsuccessful because they simply lacked the proper technology to understand the major role that the brain plays in sleep. Some had even speculated that the brain was a part of sleep but they just had no way to res... ...unt of time that we spend in REM sleep, and NREM will increase after physical exertion (2). REM sleep it is extremely important because it is during REM sleep that most dreams occur and it is also when the dreams are more vivid compared to the few dreams that occur in NREM sleep (2). During REM sleep the brain is so active that it looks as though a person is awake, especially the area that correspond to imagery and emotion. During REM the body becomes very still, this is referred to as REM-sleep paralysis and is most like to prevent us from physically acting out our dreams, a potentially dangerous activity. When this fails to happen people become violent and thrash around or jump out of bed, and can attack people they are sleeping with, this is a condition called REM behavior disorder. On the opposite end of REM behavior disorder is an equally scary experience.

A Rhetorical Analysis of: Evil is as Evil Does Essay

PURPOSE: The famous Greek philosopher Aristotle once said, concerning the art of rhetoric, â€Å"[it] is the faculty of discovering in every case the available means of persuasion.† A suitably eloquent phrase, the definition lends itself to images of momentous speeches amongst great crowds and heated debates in which the fluent, forceful language of one person casts a shadow over the rural diction of another. Leonard Pitts’ purpose in his article, Evil is as Evil Does, is to argue that, â€Å"The events of September 11 did not happen because we did something wrong. Or because we somehow ‘deserved’ them.† Pitts feels very strongly that we were attacked on September 11 â€Å"because certain religious extremists hate us.† Pitts is writing a heated response to the arguments and comments he has heard over the past couple of weeks concerning why we were attacked. AUDIENCE: Since this article was in a local professional newspaper for the public, Pitts’ audience would consist of people in Columbus, Georgia, regions close around the city, and in Florida because he is a writer for the Miami Herald. The audience would consist of mainly middle-aged, middle class people. Pitts seems to be aiming this article particularly at those who are trying to empathize and rationalize the terrorist attacks in New York City and Washington D.C. Pitts seems to feel they need to be convinced that evil cannot be rationalized and that the United States did not do anything to deserve these horrendous attacks. He says, although our â€Å"government has dirtied its hands in foreign affairs† we do not â€Å"drive planeloads of noncombatants into buildings filled with the same. And we don’t dance in the street when innocents die.† Therefore, he targets those who are trying to rationalize the motives of the terrorists because they are the people that are the most directly affected by the article, and the ones that need the most convincing. APPEALS: Pitts tries to reach his intended audience by making appeals to ethos, pathos, and logos. Throughout the article, he points out the facts of his argument, and then he relates them directly to his topic. Pitts shows ethos by making a logical argument for his own opinions, and attempting to persuade his audience to see his side. He uses logos to invent pathos for the attacks in order to draw out the emotions of the readers. For instance, he aggressively attacks those who are trying to figure out what we might have done to deserve what happened. Even his voice seems to be filled with anger and condescension. He argues, â€Å"Despite all of our transgressions, we don’t sanction the murder of those who have neither the capacity nor the intention to harm us.† Then, he reiterates that this is what the terrorists did. Pitts also argues that, â€Å"the claim that there might be some sort of moral equivalency between us and them is misguided at best, offensive at worst.† Here he relate his argument to pathos by stating that â€Å"Hell no,† we did nothing wrong and nothing to deserve these attacks. He claims that these attacks happened because the terrorists hate us. Pitts’ states that â€Å"they hate us because our foreign policy has been supportive of Israel. They hate us because we helped repel Saddam Hussein from Kuwait in 1991. They hate us because we are the biggest, the wealthiest, the most influential, and the most powerful. They hate us because we are not them, and, moreover, because they are not us.† STYLE: The style of this article is of a basic format. Pitts begins his article with a bold sentence to catch the attention of the reader. Kinneavy states in his book, â€Å"A Theory on Discourse†, that, â€Å"the distinctive function of the entrance paragraph is to introduce the subject and make clear the end and object of the speech† (Kinneavy, 266). He clearly introduces the purpose of his article in the first paragraph. He then transitions into his narrative and proof. He explains what propelled him to write this article and he proceeds with his proof as to why America is not at fault for the terrorist attacks. He concludes his article with another bold statement, which says, â€Å"We are right and they are evil. End of story.† This concluding paragraph shows the readers how strongly he feels about his argument. The reader can clearly see after reading this article that Pitts is using inductive reasoning to persuade his audience. The article was very easy to read and understand. There were no words that one would stumble over or that were hard to define and the paragraphs flowed and transitioned smoothly. The sentence structure was also varied well between long and short sentences. AUTHORITY: Pitts establishes his authority at the very beginning of the article by including his job title with his name: Leonard Pitts, Commentary. Right away, his audience is aware that he is an educated man because, otherwise, he would not be a writer for such a well-known newspaper as the Miami Herald. He is also an American, which, at this point, gives him good authority to write such an impassioned commentary concerning the recent attacks. Another thing that shows a writer to be credible is how one would define his character. Aristotle listed three aspects that would help with the credibility of a writer. â€Å"The speaker must appear to have a practical knowledge about the reality at issue, he must seem to have the good of the audience at heart, and he must portray himself as a person who would not deceive the audience in the matter at hand† (Kinneavy, 238). This is divided into good sense, good will, and good moral character. Pitts shows his good sense by showing his readers that he is well informed about the topic he is writing on. He goes through his article systematically, and reasonably refutes those people with which he does not agree. He shows his good will by explaining that we are better than the terrorists and the country they came from because we do not hurt innocent people on purpose or celebrate when they die. With his good will, he is establishing that as a fellow American, he does not, and will not empathize with the terrorists or anybody from the Middle East. Finally, Pitts expresses good moral character by showing his anger over the events mentioned. He also gives examples of the atrocities of the terrorists: flying airplanes into buildings filled with innocent people and â€Å"sanctioning the murder of those who have neither the capacity nor the intention to harm us.† He reminds those that are feeling sorry for the terrorists that Americans would never have done the evil things that terrorists do. He is expelling his good moral character by showing that he does not condone the acts of the terrorists. ORGANIZATION: Pitts starts his article with a quick and bold statement, â€Å"Let’s get one thing straight.† He then presents his thesis which states that we did not do anything wrong to deserve these attacks. He then begins to follow up with comments he has heard and e-mails he has received concerning why they believed the United States was attacked. Then he vehemently states that â€Å"In a word, no. To all of the above, to all the tortured reflection and moral distress: no. Hell no.† After this statement he proceeds to explain why he so adamantly disagrees with the empathetic reactions of the comments he has heard. First, he expresses acknowledgment that some people â€Å"might have legitimate reason for animosity toward this country.† He then transitions to state that although we might do things to cause anger in other countries, we do not respond in a violent and evil manner because of this. Pitts explains that when the United States is forced to take military action, we limit it to military targets and that we do not kill innocents on purpose. Pitts then states trying to change ourselves and the way we run this country in order to insure that â€Å"no one will ever steer a plane into one of our buildings again is foolishness.† Pitts then ties all these previous ideas together in his implications and conclusions section. He does not revisit each argument, but instead says that â€Å"they hate us† and â€Å"there is nothing about our enemies that deserves to be dignified by our moral distress.† He concludes his argument by asserting that â€Å"We are right and they are evil. End of Story.† EFFECTIVENESS: This article was a very effective argument. The author made a point by providing facts to support that point, and countering the opposition. The article flowed well, and the diction was not so complex that one could not understand. The passionate voice Pitts uses and the facts he provides clearly express his feelings on the issue at hand. I do agree with Pitts’ assertion that these attacks were not the fault of America and I also believe we did not deserve these vicious attacks. The acts of the terrorists were cowardly and evil. And in my own opinion, I believe that the attack backfired on them. Although they caused mass chaos and much pain, they also caused a revival of American pride and unity in our nation that has not been seen since World War II. Pitts’ article completely convinced me because I believe the same things that he does. We are certainly not a perfect nation and we do not always do the right things, but we do not condone the slaughter of innocent people, and there is no cause that would justify such an action. Works Cited 1. Kinneavy, James. A Theory of Discourse. New York: W.W. Norton & Company, 1980 2. Introduction To Aristotle. Co-Directors Sally Jackson and Scott Jacobs. San Francisco University. September 28, 2001 .

National Institute Of Mental Health Services - 893 Words

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