Carl Jung, a psychoanalyst, coined the term "collective unconscious." Occasionally referred to as the "objective psyche," it refers to the idea that a portion of the most profound unconscious mind is inherited genetically and is uninfluenced by personal experience. According to Jung's teachings, all human beings share a collective unconscious responsible for a variety of deeply ingrained …
Feb 14, 2015 · Jung 's concept of the collective unconscious differs from Freud 's concept of the unconscious in that. a . ... Adler coined the term _____to encompass his theory of psychology . a . ... Course Hero is not sponsored or endorsed by any college or university. ...
Dec 08, 2021 · Carl Jung’s collective unconscious is one of his most well-known (and controversial) concepts. The collective unconscious is the aspect of the unconscious mind which manifests inherited, universal themes which run through all human life. He encountered the idea in a dream. Support Eternalised.
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Jung, October 19, 1936. Jung also distinguished the collective unconscious and collective consciousness, between which lay "an almost unbridgeable gulf over which the subject finds himself suspended".
Term of analytical psychology. Collective unconscious ( German: kollektives Unbewusstes) refers to the unconscious mind and shared mental concepts. It is generally associated with idealism and was coined by Carl Jung. According to Jung, the human collective unconscious is populated by instincts, as well as by archetypes: ancient primal symbols such ...
Jung considered the collective unconscious to underpin and surround the unconscious mind, distinguishing it from the personal unconscious of Freudian psychoanalysis. He believed that the concept of the collective unconscious helps to explain why similar themes occur in world mythologies around the world.
In alchemy, Jung found that plain water, or seawater, corresponded to his concept of the collective unconscious. In humans, the psyche mediates between the primal force of the collective unconscious and the experience of consciousness or dream.
Popperian critic Ray Scott Percival disputes some of Jung's examples and argues that his strongest claims are not falsifiable. Percival takes especial issue with Jung's claim that major scientific discoveries emanate from the collective unconscious and not from unpredictable or innovative work done by scientists. Percival charges Jung with excessive determinism and writes: "He could not countenance the possibility that people sometimes create ideas that cannot be predicted, even in principle." Regarding the claim that all humans exhibit certain patterns of mind, Percival argues that these common patterns could be explained by common environments (i.e. by shared nurture, not nature). Because all people have families, encounter plants and animals, and experience night and day, it should come as no surprise that they develop basic mental structures around these phenomena.
Psychotherapy based on analytical psychology would seek to analyze the relationship between a person's individual consciousness and the deeper common structures which underlie them. Personal experiences both activate archetypes in the mind and give them meaning and substance for individual. At the same time, archetypes covertly organize human experience and memory, their powerful effects becoming apparent only indirectly and in retrospect. Understanding the power of the collective unconscious can help an individual to navigate through life.
The collective unconscious exerts overwhelming influence on the minds of individuals. These effects of course vary widely, however, since they involve virtually every emotion and situation. At times, the collective unconscious can terrify, but it can also heal.
This logically led Jung to develop a theory of the Collective Unconscious, in which innate formulations of particular relational and environmental challenges that are likely to occur during a human being’s lifetime are in a sense contained within the psyche at birth.
After the philosophical idea of the unconscious, in the form presented chiefly by Carus and von Hartmann, had gone down under the overwhelming wave of materialism and empiricism, leaving hardly a ripple behind it, it gradually reappeared in the scientific domain of medical psychology.
Concerning Rebirth: Here Jung shows us an example of the archetype as a common situation experienced in life. This type of situational example sometimes gets glossed over in writing about archetypes, but Jung gives us a good argument that common life struggles, not just relationships, are often archetypal. Philosophically, this is very interesting. Taking Jung’s idea of the collective unconscious, he is explicitly saying that common ancestral struggles are innate to the psyche for recognition in each individual life. Rebirth is the common experience of having to ‘start over’ after a phase of life or calamity.
The image, as they appear in dreams, forms the common language for the unconscious. The complex aggregates memories and experiences around an archetypal core that is innate to the structure and function of the psyche. Anima: Jung gives as overview of his first archetype of the collective unconscious, the anima.
The Psychology of the Child Archetype: “ As to the psychology of our theme I must point out that every statement going beyond the purely phenomenal aspects of an archetype lays itself open to the criticism we have expressed above. Not for a moment dare we succumb to the illusion that an archetype can be finally explained and disposed of. Even the best attempts at explanation are only more or less successful translations into another metaphorical language. (Indeed, language itself is only an image.) The most we can do is to dream the myth onwards and give it a modern dress. And whatever explanation or interpretation does to it, we do to our own souls as well, with corresponding results for our own well-being. The archetype—let us never forget this—is a psychic organ present in all of us. A bad explanation means a correspondingly bad attitude to this organ, which may thus be injured. But the ultimate sufferer is the bad interpreter himself. Hence the “explanation” should always be such that the functional significance of the archetype remains unimpaired, so that an adequate and meaningful connection between the conscious mind and the archetypes is assured. For the archetype is an element of our psychic structure and thus a vital and necessary component in our psychic economy. It represents or personifies certain instinctive data of the dark, primitive psyche, the real but invisible roots of consciousness. Of what elementary importance the connection with these roots is, we see from the preoccupation of the primitive mentality with certain “magic” factors, which are nothing less than what we would call archetypes.” Jung, 1969.
Archetypes and the Collective Unconscious is Part 1 of Volume 9 in The Collected Works of C. G. Jung, a series of books published by Princeton University Press in the U.S. and Routledge & Kegan Paul in the U.K. Three essays establish Jung’s theory. They are followed by essays on specific archetypes and a section relating them to the process ...
Jung hypothesized that the central and most pivotal entry into the complex was through the visual system (Jung, 1969). This was due to his extensive clinical experience and of the study, research, and collection of dream material. Jung found that dreams were, at their core, a series of emotion-laden images.