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Social Scientist Pamphlet								        Lesson 4

Social Scientist: Carl Jung

1. What was their field of social science? (Field Of Study) A. Originally Freudian Psychoanalytical Psychology Analytical Psychology (Jungian Psychology) - Shares many similarities to Freudian psychoanalysis - Studies: The personal experience of the deep forces and motivations underlying human behavior. - Goal: Reconciliation of the life of the individual with the world of the supra-personal archetypes. - Centralist Ideals: The individual's encounter with the unconscious. -Human experiences the unconscious through symbols encountered in all aspects of life: in dreams,      art, religion, and the symbolic dramas we enact in our relationships and life pursuits. -Through attention and openness to this world is the individual able to harmonize their life with      these suprapersonal archetypal forces. -"Neurosis" results from a disharmony between the individual's consciousness and the greater      archetypal world. -The aim of psychotherapy is to assist the individual in reestablishing a healthy relationship to the     unconscious (neither being swamped by it — a state characteristic of psychosis — nor completely       shut off from it — a state that results in malaise, empty consumerism, narcissism, and a life cut off      from deeper meaning). -Encounter between consciousness and the symbols arising from the unconscious enriches life and      promotes psychological development. -Process of psychological growth and maturation (which he called the process of individuation) to       be of critical importance to the human being, and ultimately to modern society. -To undergo the individuation process, the individual must be open to the parts of oneself beyond        one's own ego. In order to do this, the modern individual must pay attention to dreams, explore the     world of religion and spirituality, and question the assumptions of the operant societal worldview        (rather than just blindly living life in accordance with dominant norms and assumptions).

2. When and where was the social scientist born? When and where did he/she die (if dead)? A. (July 26, 1875, Kesswil, – June 6, 1961, Küsnacht)

3. What were his/her accomplishments/experiments? (Accomplishments & Experiments) A. Created Analytical Psychology and numerous psychological theories.

Jung found evidence for complexes very early in his career, in the word association tests conducted at the Burghölzli, the psychiatric clinic of Zurich University, where Jung worked from 1900-1908. In the word association tests, a researcher read a list of words to each subject, who was asked to say, as quickly as possible, the first thing that came to mind in response to each word. Researchers timed subjects' responses, and noted any unusual reactions--hesitations, slips of the tongue, signs of emotion. Jung was interested in patterns he detected in subjects' responses, hinting at unconscious feelings and beliefs.

4. What theories did she or he deduce or support? (Theories) A. The use of psychological archetypes was advanced by Carl Jung, c. 1919, and generally adopted in the social sciences. 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 are 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 givens that arose through evolution.
 * The Archetype

Jung listed four main forms of archetypes:

* The Self Signifies the coherent whole, unified consciousness and unconscious of a person. The Self,          according to Jung, is realised as the product of individuation, which in Jungian view is the process      of integrating one's personality. For Jung, the self is symbolised by the circle (especially when           divided in four quadrants), the square, or the mandala. * The Shadow Part of the unconscious mind which is mysterious and often disagreeable to the conscious mind,         but which is also relatively close to the conscious mind. It may be (in part) one's link to animal           life, which is superseded during early childhood by the conscious mind; afterwards it comes to            contain thoughts that are repressed by the conscious mind. According to Jung, the shadow is               instinctive and irrational, but is not necessarily evil even when it might appear to be so. It can be        both ruthless in conflict and empathetic in friendship. It is important as a source of hunches, for          understanding of one's own more inexplicable actions and attitudes (and of others' reactions), and        for learning how to accept and integrate the more problematic or troubling aspects of one's                   personality. * The Anima 1. The unconscious or true inner self of an individual, as opposed to the persona, or outer aspect of    the personality.

2. They feminine inner personality, as present in the unconscious of the male. It is in contrast to the   animus, which represents masculine characteristics. It can be identified as all of the unconscious        feminine psychological qualities that a male possesses. In a film interview, Jung was not clear if         the anima/animus archetype was totally unconscious, calling it "a little bit conscious" and                 unconscious. In the interview, he gave an example of a man who falls head over heels in love,            then later in life regrets his blind choice as he finds that he has married his own anima–the                 unconscious idea of the feminine in his mind, rather than the woman herself. The anima is                 usually an aggregate of a man's mother but may also incorporate aspects of sisters, aunts, and              teachers. * The Animus Though less written about, Jung also believed that every woman has an analogous animus within       her psyche, this being a set of unconscious masculine attributes and potentials. He viewed the          animus as being more complex than the anima, as women have a host of animus images while the       male anima consists only of one dominant image.

Jung states there are four parallel levels of Animus development in a female. The four roles are         not identical with genders reversed; the process of Animus development deals with cultivating an        independent and non-socially subjugated idea of self by embodying a deeper Word (as per a          specific existential outlook) and manifesting this word. To clarify, This does not mean that a f f€        female subject becomes more set in her ways (as this Word is steeped in emotionality,          subjectivity, and a dynamicism just as a well developed Anima is) but that she is more internally         aware of what she believes and feels, and is more capable of expressing these beliefs and feelings.

Often, when people ignore the anima or animus complexes, the anima or animus vies for attention by projecting itself on others. This explains, according to Jung, why we are sometimes immediately attracted to certain strangers: we see our anima or animus in them. Love at first sight is an example of anima and animus projection. Moreover, people who strongly identify with their gender role (e.g. a man who acts aggressively and never cries) have not actively recognized or engaged their anima or animus.

The collective unconscious refers to that part of a person's unconscious which is common to all          human beings. It contains archetypes, which are forms or symbols that are manifested by all people    in all cultures. They are said to exist prior to experience, and are in this sense instinctual. Critics        have argued that this is an ethnocentrist view, which universalized Jung's European-styled                archetypes into human beings' archetypes.
 * The Collective Unconscious (Objective Psyche)

Less mystical proponents of the Jungian model hold that the collective unconscious can be               adequately explained as arising in each individual from shared instinct, common experience, and       shared culture. The natural process of generalization in the human mind combines these common      traits and experiences into a mostly identical substratum of the unconscious.

Regardless of whether the individual's connection to the collective unconscious arises from            mundane or mystical means, the term collective unconscious describes an important commonality       that is observed to exist between different individuals' dreams. It was simply formulated by Jung as    a model.

An important group of unconscious associations, or a strong unconscious impulse lying behind an individual's otherwise mysterious condition: the detail varies widely from theory to theory. However their existence is quite widely agreed upon in the area of depth psychology at least, being instrumental in the systems of both Freud and Jung. They are generally a way of mapping the psyche, and are crucial theoretical items of common reference to be found in therapy.
 * The Complex

The term "complex," or "feeling-toned complex of ideas," was adopted by Carl Jung when he was still a close associate of Sigmund Freud. (Theodor Ziehen is credited with coining the term in 1898.) Jung described a "complex" as a 'node' in the unconscious; it may be imagined as a knot of unconscious feelings and beliefs, detectable indirectly, through behavior that is puzzling or hard to account for.

In Jung's theory, complexes may be related to traumatic experience, or not. There are many kinds of complex, but at the core of any complex is a universal pattern of experience, or archetype.

Used to describe the "temporally coincident occurrences of acausal events." Jung spoke of synchronicity as an "'acausal connecting principle'" (i.e. a pattern of connection that cannot be explained by direct causality) a "‘meaningful coincidence’" or as an "‘acausal parallelism’". Cause-and-effect, in Jung's mind, seemed to have nothing to do with it. Jung introduced the concept in his 1952 paper "Synchronicity — An Acausal Connecting Principle", though he had been considering the concept for almost thirty years.
 * Synchronicity

Put plainly, synchronicity is the experience of two or more occurrences (beyond coincidentally) in a manner that is logically meaningful- but inexplicable- to the person or persons experiencing them. Such events would also have to suggest an underlying pattern in order to satisfy the definition of synchronicity as developed by Jung.

It differs from mere coincidence in that synchronicity implies not just a happenstance, but an underlying pattern or dynamic that is being expressed through meaningful relationships or events.

It was a principle that Jung felt encompassed his concepts of archetypes and the collective unconscious, in that it was descriptive of a governing dynamic that underlay the whole of human experience and history — social, emotional, psychological, and spiritual.

Jung believed that many experiences perceived as coincidence were due not merely to chance, but instead, suggested the manifestation of parallel events or circumstances reflecting this governing dynamic.

Neurosis- It can be defined as an enduring tendency to experience negative emotional states. Individuals who score high on neuroticism are more likely than the average to experience such feelings as anxiety, anger, guilt, and depression (Matthews & Deary, 1998). They respond more poorly to environmental stress, and are more likely to interpret ordinary situations as threatening, and minor frustrations as hopelessly difficult. They are often self-conscious and shy, and they may have trouble controlling urges and delaying gratification. Neuroticism is related to emotional intelligence, which involves emotional regulation, motivation, and interpersonal skills (Goleman, 1997). It is also considered to be a predisposition for traditional neuroses, such as phobias and other anxiety disorders.
 * Self-Realization, Individuation & Neuroticism

While important to many people, the concept of individuation takes on a deep meaning for adults at midlife—a time at which life’s meaning and purpose come to the fore. In writing about Jung, Ellenberger described midlife or Lebenswende as representing a profound change, gradual or sudden—that can manifest from "long-repressed intellectual or spiritual needs" (Ellenberger, 1970, p. 711). This change may be seen as a gift from the unconscious—a warning to take full advantage and not waste this precious second half of life (p 711).

The process of individuating can take a lifetime. It consists of a series of metamorphoses (the death/rebirth cycle), such as birth/infancy, puberty, adulthood, and midlife. If one can individuate at midlife, the ego is no longer at the center (p. 712), and the individual makes some sort of peace with her/his mortality.

For the proverbial midlife crisis, Jung suggests that this turning of life may be cured by seriously resuming the practice of religion. However, many are disinclined to take up the practice of traditional religion. For these, Jung suggests his own approach to therapy—a synthetic-hermeneutic method

An innate need for self-realization leads people to explore and integrate these rejected materials. This natural process is called individuation, or the process of becoming an individual.

According to Jung, Self-realization can be divided into two distinct tiers. In the first half of our lives we separate from humanity. We attempt to create our own identities (I, myself). This is why there is such a need for young men to be destructive and animosity from teens directed at their parents. Jung also said we have a sort of “second puberty” that occurs between 35-40- outlook shifts from emphasis on materialism, sexuality, having kids to concerns about community and spirituality.

In the second half of our lives, we reunite with the human race. We become part of the collective once again. This is when adults start to contribute to humanity (volunteer time, build, garden, create art, etc.) rather than destroy. They are also more likely to pay attention to their unconscious and conscious feelings. How often do you hear a young man state, "I feel angry." or "I feel sad.”? This is because they have not rejoined the collective in their older, wiser years, according to Jung. A common theme is for young rebels to "search" for their true selves and realize that a contribution to humanity is essentially a necessity for a whole self.

Jung proposes that the ultimate goal of the collective unconscious and self-realization is to pull us to the highest experience. This, of course, is spiritual.

If a person does not proceed toward self-knowledge, neurotic symptoms may arise. Symptoms are widely defined, including, for instance, phobias, fetishism, depression. Symptoms are Self-realization and neuroticism.

5. What are some current applications of this theory? (Theoretical Applications) A. Theory still used influenced many others as well as the depth and archetype psycholgies.

“Mid-Life Crisis”- Many theories still used at present time.

6. What connection exists between social change and his/her work? (Effects On Social Change) A. Tied directly to his founding of a psychological theory and practice. The International Association of Analytical Psychologists (IAAP) is the international association of those who practice analytical psychology, which is to say, psychology in the tradition of Carl Jung. It is based in Zurich and was founded in 1955. It is has member associations in 28 countries.

Formed in 2002, the International Association for Jungian Studies (IAJS) is a learned society for Jungian scholars and clinicians. The IAJS differs from the dominant international Jungian organization, the International Association of Analytical Psychologists (IAAP), in that the IAAP only accepts clinicians (i.e., institute-trained analysts) as members, whereas the IAJS accept not only clinicians, but scholars, clergy, artists and others with a professional or scholarly interest in Jungian and post-Jungian theory. The IAJS organizes yearly conferences, at which academic papers are presented, and has a stake in the Jungian journal Harvest. As of July, 2006, the IAJS had 408 members from around the world.

7. Did he or she endure any harships? Did the social scientist attain fame and fortune in his or her lifetime? (Trials And Tribulations) A. Yes And Yes (See Next) WWI Academic Illness

8. Are there any interesting apsects of this person’s life or personality that you want to share? (Interesting Facts) A. A very solitary introverted child, Jung was convinced from childhood that he had two personalities—a modern Swiss citizen, and a personality more at home in the eighteenth century. His father was a parson, but, although Jung was close to both parents, he was rather disappointed in his father's academic approach to faith. Jung wanted to study archaeology at university, but his family was not wealthy enough to send him further afield than Basel, where they did not teach this subject, so instead Jung studied medicine at the University of Basel from 1894–1900. The formerly introverted student became much more lively here. In 1903, Jung married Emma Rauschenbach, from one of the richest families in Switzerland.

Towards the end of studies, his reading of Krafft-Ebbing persuaded him to specialise in psychiatric medicine. He later worked in the Burghölzli, a psychiatric hospital in Zürich. In 1906, he published Studies in Word Association, and later sent a copy of this book to Freud, after which a close friendship between these two men followed for some 6 years (see section on Jung and Freud). Dementia praecox was the name of a chronic psychotic disorder which was renamed schizophrenia by Jung's colleague at the Burgholzli, Eugen Bleuler, in an article published in 1908.

By 1913, however, especially after Jung had published Wandlungen und Symbole der Libido (known in English as The Psychology of the Unconscious) Jung's and Freud's theoretical ideas had diverged so sharply that the two men fell out, each suggesting that the other was unable to admit he could possibly be wrong. After this falling-out, Jung had some form of psychological transformative experience, exacerbated by news of the First World War, which had a dire effect on Jung even in his own neutral Switzerland. Henri Ellenberger called Jung's experience a "creative illness" and compared it to Freud's period of what he called neurasthenia and hysteria.

Following World War I, Jung became a worldwide traveller, facilitated by his wife's inherited fortune as well as the funds he realized through psychiatric fees, book sales, and honoraria. He visited Northern Africa shortly after, and New Mexico and Kenya in the mid-1920s. In 1938, he delivered the Terry Lectures, Psychology and Religion, at Yale University. It was at about this stage in his life that Jung visited India, and while there, had dreams related to King Arthur. His experience in India led him to become fascinated and deeply involved with Eastern philosophies and religions, helping him come up with key concepts of his ideology, including integrating spirituality into everyday life and appreciation of the unconscious.

Jung's marriage with Emma produced five children and lasted until Emma's death in 1955, but she certainly experienced emotional torments, brought about by Jung's relationships with women other than herself. The most well-known women with whom Jung is believed to have had extramarital affairs are Sabina Spielrein and Toni Wolff. Jung continued to publish books until the end of his life, including a work showing his late interest in flying saucers. He also enjoyed a friendship with an English Catholic priest, Father Victor White, who corresponded with Jung after he had published his controversial Answer to Job.[3]

Jung & Frued Jung was thirty when he sent his work Studies in Word Association to Sigmund Freud in Vienna. Half a year later, the then 50 year old Freud reciprocated by sending a collection of his latest published essays to Jung in Zürich, which marked the beginning of an intense correspondence and collaboration that lasted more than six years and ended shortly before World War I in May 1914, when Jung resigned as the chairman of the International Psychoanalytical Association.

Today Jung and Freud rule two very different empires of the mind, so to speak, which the respective proponents of these empires like to stress, downplaying the influence these men had on each other in the formative years of their lives. But in 1906 psychoanalysis as an institution was still in its early developmental stages. Jung, who had become interested in psychiatry as a student by reading Psychopathia Sexualis by Richard Krafft-Ebing, professor in Vienna, now worked as a doctor under the psychiatrist Eugen Bleuler in the Burghölzli and became familiar with Freud's idea of the unconscious through Freud's The Interpretation of Dreams (1900) and was a proponent of the new "psycho-analysis". At the time, Freud needed collaborators and pupils to validate and spread his ideas. The Burghölzli was a renowned psychiatric clinic in Zürich at which Jung was an up-and-coming young doctor. Another difficulty Freud faced was that his slowly growing followership in Vienna was almost exclusively comprised of Jews, which Eugen Bleuler and Carl Jung were not.

In 1908, Jung became editor of the newly founded Yearbook for Psychoanalytical and Psychopathological Research. The following year, Jung traveled with Freud and Sandor Ferenczi to the U.S. to spread the news of psychoanalysis and in 1910, Jung became chairman for life of the International Psychoanalytical Association. While Jung worked on his Wandlungen und Symbole der Libido (Symbols of Transformation), tensions grew between Freud and himself, due in a large part to their disagreements over the nature of libido and religion. In 1912 these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zürich, an incident Jung referred to as the Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the U.S.A. and gave the Fordham lectures, which were published as The Theory of Psychoanalysis, and while they contain some remarks on the Jung's dissenting view on the nature of libido, they represent largely a "psychoanalytical Jung" and not the theory Jung became famous for in the following decades.

In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to discuss psychoanalytical journals[4].. At a talk about a new psychoanalytic essay on Amenhotep IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement. While Jung spoke, Freud suddenly fainted and Jung carried him to a couch.

Jung and Freud personally met for the last time in September 1913 for the Fourth International Psychoanalytical Congress, also in Munich. Jung gave a talk on psychological types, the introverted and the extroverted type, in analytical psychology. This constituted the introduction of some of the key concepts which came to distinguish Jung's work from Freud's in the next half century.

In the following years Jung experienced considerable isolation in his professional life, exacerbated through World War I. His Seven Sermons to the Dead (1917) reprinted in his autobiography Memories, Dreams, Reflections (see bibliography) can also be read as expression of the psychological conflicts which beset Jung around the age of forty after the break with Freud.

Jung's primary disagreement with Freud stemmed from their differing concepts of the unconscious. Jung saw Freud's theory of the unconscious as incomplete and unnecessarily negative. According to Jung (though not according to Freud), Freud conceived the unconscious solely as a repository of repressed emotions and desires. Jung believed that the unconscious also had a creative capacity, that the collective unconscious of archetypes and images which made up the human psyche was processed and renewed within the unconscious. Though the field of psychoanalysis was dominated at the time by Jewish practitioners, and Jung had many friends and respected colleagues who were Jewish, a shadow hung over Jung's career due to allegations that he was a Nazi sympathizer. Jung was editor of the Zentralblatt für Psychotherapie, a publication that eventually endorsed Mein Kampf as required reading for all psychoanalysts. Jung claimed this was done to save psychoanalysis and preserve it during the war, believing that psychoanalysis would not otherwise survive because the Nazis considered it to be a "Jewish science". He also claimed he did it with the help and support of his Jewish friends and colleagues.

Criticism Jung also served as president of the Nazi-dominated International General Medical Society for Psychotherapy. One of his first acts as president was to modify the constitution so that German Jewish doctors could mantain their membership as individual members even though they were excluded from all German medical societies. Also, in 1934 when he presented his paper "A Review Of The Complex Theory", in his presidential address he did not discount the importance of Freud and credited him with as much influence as he could possibly give to an old mentor. Later in the war, Jung resigned. In addition, in 1943 he aided the Office of Strategic Services by analyzing Nazi leaders for the United States.[6] However, it is still a topic of interest whether Jung's later explanations of his actions to save psychoanalysis from the Nazi Regime meant that he did not actually believe in Nazism himself.

9. What is your opinion of this person and his/her work? (Personal Opinion) A.