Carl Gustav Jung: Theories of Personality
Carl Gustav Jung: Theories of Personality
Carl Gustav Jung: Theories of Personality
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Anita Novianty PS.05609
Angela Faustina D PS.05621
Marhaeni Sekar F P PS.05647
Faculty of Psychology
Gadjah Mada University
Yogyakarta
Biography
of Carl Gustav Jung
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• Born in July 26, 1875 on Kesswil, Sweden, the second child
of three. His elder brother lived for only three days, and his
younger sister was nine years younger than him.
• His father was a priest in the Swiss Reformed Church, that
Jung saw as a sentimental idealist with strong doubt on his
religious belief.
• His mother, a daughter of a theologian, inherited mysticism
and spiritualism from her family.
• He saw his mother having two different personalities—a
realistic, practical, warm‐hearted mother, yet unstable,
mystical, clairvoyant, archaic, ruthless on the other side;
the personality he called ‘night personality’.
• Later, he defined himself—and every human—as having
two kinds of personalities as well: one that makes contact
with the outer world and complies with the social
demands, and the other, intuitive, archaic personality.
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His correspondence with Sigmund
Freud began in 1906. Freud invited
Jung and his wife to Vienna the
next year, and after 13‐hours
conversation that developed
mutual respect and affection
between the two, Freud realized
how Jung is the best person to be
his successor. Jung is afterwards
chosen by him as the first president
of the International Psychoanalytic
Association.
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Jung’s conflict with Freud began in 1909
in their way to US to give some lectures in
Clark University. They started to interpret
each other’s dream, but Freud refused to
tell some details of his dream in an
unpleasant way. Their interpretations
about some dreams are also different.
With this theoretical difference, together
with personal difference, Jung and Freud
ended their correspondence on 1913
before Jung resigned his presidency and
membership of the International
Psychoanalytic Association and establish
his own school of psychology, analytical
psychology.
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• Jung studied a lot about mythology,
symbolism, culture, and religions across the
world; aspects that clearly influence most of
his theory.
• He underwent a ‘trip’ through his own
unconscious psyche from 1913 to 1917,
detached himself from reality.
• Carl Jung passed away on June 6, 1961,
known worldwide in psychology as well as
philosophy, religion, and popular culture
(Brome, 1978).
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Levels of the Psyche
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Conscious
Conscious images are sensed by the
ego. Unconscious elements,
meanwhile, have no contact with the
ego.
To embrace the whole personality,
ego must be completed with the
more comprehensive self as the
canter of personality, which is largely
unconscious. The conscious thereby
plays a minor role in analytical
psychology.
A healthy individual is the one who
able to maintain contact with the
conscious world, but also allow
themselves to reach the unconscious
self. This condition makes it possible
to reach individuation.
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Personal Unconscious
• This aspect of psyche
consists of what is
generally known as
'unconsciousness'—
repressed, forgotten, or
subliminally perceived
personal experiences,
and repressed infantile
memories and
impulses.
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• Inside the personal unconsciousness are complexes:
emotionally toned conglomerations of associated
ideas.
• An example of complex is the mother complex
(differ from the Mother‐Complex disorder) which is
the result of a person’s experience with a Mother
figure, such that the person’s mother, or the word
‘mother’ itself produces a certain emotional
response. Beside from the personal experience with
‘mother’, this kind of complex also comes from the
entire species’ experiences with mother—in general
term, from humanity’s collective experience.
• Complexes, thus, are partly conscious, and they may
stem from both the personal and collective
unconscious (Jung, 1928/1960).
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Collective Unconscious
Collective unconscious, according
to Jung, results from the entire
species’ collective experiences.
Inherited and passed from one
generation to the next, it roots in
the ancestor’s experience with
universal concepts such as God,
mother, water, fire, earth, wind,
etc.
This universal experiences make
the collective unconsciousness
relatively same for people across
culture (Jung, 1934/1959).
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Although the contents of collective
consciousness don’t lie strikingly in one’s
psyche, they influence people’s thought,
actions, and emotions. Collective
unconsciousness is also responsible for the
consistency of many elements of myths,
legends, and religious belief among cultures. It
also produces ‘big dreams’, that is, dreams with
meaning beyond the individual dreams that are
filled with significance of every time and place
(Jung, 1948/1960b).
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This psychic inheritance doesn’t refer to inherited
ideas, but an innate tendency to react in a particular
way when an experience stimulates an inherited
response tendency. Uncountable repetition of these
typical situations have made them part of the human
biological constitution.
These “forms without content, representing merely the
possibility of a certain type of perception and action
(Jung, 1937/1959, p. 48)” develop some contents, to
emerge as the archetypes, which are relatively
autonomous.
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Archetypes
• Archetypes are ancient or archaic images that derive
from the collective unconscious.
• Differ with complexes; complexes emerge from the
personal unconsciousness and are emotionally toned
ideas, whereas archetypes derive from the content of
collective unconsciousness and are emotionally toned
collections of associated images.
• Archetypes are also different from the instinct.
According to Jung, an instinct is an unconscious
physical impulse toward action. Archetype,
meanwhile, could be said as the psychic version of
instinct.
• Archetypes don’t exist in their own self, but they act
as a ‘determining principle’ of what human see or do.
They subtly appear, for example, throughout history
in human’s myths, artworks, literatures, and religious
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beliefs.
Persona
• Related to the word person a
personality, a persona (Latin: mask)
represents people’s public
appearance. The origin of this
archetype in Jung’s theory might be
his interaction with his No. 1
Personality, who made
accommodation to the outside world.
• Although persona is necessary on
facing the social world, one who
identifies himself too closely with his
public face might be confused of his
individuality and thus blocked from
attaining self‐realization. A
psychologically healthy person strikes
balance between the demands of
society and who the person really is.
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Shadow
• As the archetype of darkness
and repression, shadow
represents qualities that we
hide from ourselves and
others. Jung contended
facing our persona as the
first test of courage—that is,
to come to know our darkest
side and face it.
• Shadow archetypes appear
as The Devil (Tarot card),
Satan, Sauron (The Lord of
the Rings), Voldemort (Harry
Potter), etc.
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Anima and Animus
• On the belief that human are
psychologically bisexual and
possesses both masculine and
feminine side, Jung proposed the
anima, the feminine side of men, and
the animus, the masculine side of
women, as one of the archetypes. The
anima and animus are called syzygy.
This opposite‐sex side originates in
the collective unconsciousness,
resistant to the consciousness. The
anima represents irrational moods
and feelings, while the animus is a
representation of thinking and
reasoning.
• For human to face this • When we fall in love at the first sight,
archetype within, according to we’ve found someone who ‘fulfills’
Jung, is even more difficult than our anima or animus archetype.
to face the shadow, the second
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test of courage.
• The anima is originated from
early men’s experiences with
mothers, sisters, and lovers
that combine to form a
general picture of women.
These experiences then
embedded as an archetype in
the collective unconscious.
Today’s men may view their
wife or lover not only as the
way they are, but also in the
way his individual and
collective unconsciousness
have expected.
• The anima is often personified
as a spontaneous, sensitive
little girl, a witch or as
Mother‐Earth.
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• Collaterally, the women
ancestor’s experiences with
men—fathers, brothers,
lovers, sons—originates the
forming of animus. Woman’s
individual experience with
men that lays in her individual
unconsciousness should also
be taken into account in a
relationship with a man.
• The animus, on the other
hand, is often personified as a
Wiseman, a shaman, or a
group of men who tend to be
logical, rational, and
argumentative.
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The Great Mother
• As a derivative of the anima, this
archetype is a preexisting concept
of mothers, representing both
positive and negative feelings;
fertility, nourishment and, at the
same time, power and destruction.
This view possibly described his
own mother, whom he saw having
two personalities.
• The fertility, nourishing aspect of
the great mother is symbolized by
a sea, tree, home, garden, and the
kind. Because the great mother is
also destructive and powerful, it’s
also symbolized by a witch, the
Mother Nature, or the Mother of
God.
• The great mother archetype
appears in The Empress (Tarot
card), Galadriel (The Lord of the
Rings), Mother Mary, Demeter
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figures.
Self
• This archetype is the most
important among Jung’s
archetypes, known as the
archetype of archetypes
because it pulls the other
archetypes together, unites
them in a process of self‐
realization. It is symbolized by
a person’s ideas of perfection,
wholeness, and completion,
drawn as a mandala which is
depicted as a square inside a
circle, or any other concentric
figure.
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In the mandala structure,
the conscious are the
outermost circle—a small
part of the comprehensive
self, the personal
unconscious is the middle
circle, and the collective
unconscious is the
innermost circle.
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Four archetypes—anima,
animus, persona, and
the shadow—or more
are shown having
equally same size. The
structure shows that
they are partly
conscious, partly
personally unconscious,
and partly collectively
unconscious.
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THE DYNAMICS
OF PERSONALITY
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Psyche as a partially‐closed energy
system…
a l
n
t er nce
Ex flue
In
Energy
Energy System Energy
Added Subtracted
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Psychic Energy
• Psychic energy :The energy by which the work
of the personality is performed
• Psychic energy is a manifestation of life
energy that is energy of the organism as a
biological system. Jung’s term for life energy is
libido.
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• Psychic energy is a hypothetical construct. So, it
cannot be measured or sensed. Psychic energy finds
concrete expressions in the form of actual or
potential forces.
• Actual forces : wishing, willing, feeling, attending,
and striving
• Potential forces : dispositions, aptitudes, tendencies,
inclinations, and attitudes
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Value
• Value : The amount of psychic energy invested in an
element of the personality
• The unconscious values can be determined by
evaluating the “constellating power of a complex.” It
consists of the number of groups of items that are
brought into association by the nuclear element of
the complex.
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Three methods for assessing the constellating
power of a nuclear element
•Direct observation plus analytical deductions
•Complex indicator
‐disturbances of behavior
‐word association test
•The intensity of emotional expression
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Jung’s Fundamental Principle of
Psycho‐dynamics
• The Principle of Equivalence
Root : The First Law of Thermodynamics (The
Conservation Of Energy)
• The Principle of Entropy
Root : The Second Law of Thermodynamics
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The Principle of Equivalence
• As applied to psychic functioning, the principle states
that if a particular value weakens or disappears, the
sum of energy represented by the value will not be
lost from the psyche but will reappear in a new
value.
• In terms of functioning of total personality, the
principle states that if energy is removed from one
system, for example the ego, it will appear in some
other system, perhaps the persona.
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But…
• The principle of the conservations of energy
cannot apply in any strict manner to a system
like the psyche that is only partially closed.
• The rise or fall of a value may be due to
redistribution of energy within the psyche
itself and the exchanges of energy between
the psyche and the organism or the external
world.
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The Principle of Entropy
• It states that the distribution of energy in the
psyche seeks an equilibrium or balance.
• Energy will tend to pass from the stronger
value into the weaker value until a balance is
reached.
• The ideal state in which the total energy is
evenly distributed throughout the various
fully developed systems is the self.
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• It is general rule in Jungian psychology that any one‐
sided development of personality creates conflict,
tension, and strain.
• If any part of the personality is neglected, the neglected
and less well‐developed system will act as centers of
resistance. It will try to capture energy from more fully
developed system.
• If too many resistances develop, the person will become
neurotic.
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• To have a healthy, integrated personality,
every system must be permitted to reach the
fullest degree of differentiation, development,
and expression. The process by which this is
achieved is called the individuation process
• When diversity has been achieved, the
differentiated systems are the integrated by
the transcendent function
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Purposes of total psychic energy
• The maintenance of life and for the
propagation of the species (inborn, instinctive
functions)
• For cultural and spiritual activities that
constitute the more highly developed purpose
of life.
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The Role of Heredity
• It is responsible for the biological instincts that
serve the purposes of self‐preservation and
reproduction.
• The potentiality of having the same order of
experiences as one’s ancestors, are inherited in
the form of archetypes. An archetype is a racial
memory that has become a part of human
hereditary by being frequently and universally
repeated over many generations.
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Sublimation and Repression
• Sublimation : The displacement of energy from the
more primitive, instinctive, and less differentiated
processes to higher cultural spiritual, and more
differentiated processes.
• Repression : When the discharge of energy either
through instinctual or sublimated channel is blocked. It
takes up its residence in the unconscious.
According to the principle of entropy, highly energized
unconscious will try to break through the repression,
and if they succeed, the person will behave in an
irrational and impulsive fashion.
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NO SUBLIMATION REPRESSION
1 progressive regressive
2 causes the psyche to move forward causes the psyche to move backward
3 serves rationality produces irrationality
4 Integrative Disintegrative
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Symbolization
• A symbol in Jungian psychology has two major
functions:
‐ It represents an attempt to satisfy an instinctual
impulse that has been frustrated.
‐ It is embodiment of archetypal material.
• Jung believes that the discovery of better
symbols, that is, symbols that discharge more
energy and reduce more tension, enables
civilization to advance to higher cultural levels.
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• A symbol also plays the role of resistance to an impulse.
As long as energy is being drained off by a symbol, it
cannot be used for impulsive discharge. From this
standpoint a symbol is the same as a sublimation.
• Symbols have two aspects :
‐ Retrospective and guided by the instincts
It is a causal, reductive type of analysis
‐ Prospective and guided by the ultimate goals of
mankind.
It is a teleological, finalistic type of analysis.
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Causality and Teleology
• Causality holds that present events have their
origin in previous experience.
• Teleology holds that present events are
motivated by goals and aspirations for the future
that directs a person’s destiny.
• Jung maintains that both standpoints are
necessary in psychology if complete
understanding of personality is sought.
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Synchronicity
• Late in his life, Jung (1952a) proposed a
principle that was neither causality or
teleology. He called it the principle of
synchronicity. This principle applies to events
that occur together in time but that are not
the cause of one another.
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Progression and Regression
• Adaptation to the outside world involves the
forward flow of psychic energy and is called
progression, whereas adaptation to the inner
world relies on a backward flow of psychic
energy and is called regression
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• When the forward‐going movement is interrupted by
a frustrating circumstance, the libido makes a
regression into the unconscious and invests itself in
introverted values. That is, objective egos are
transformed into subjective values.
• Unconscious, both personal and collective, contains
the knowledge and wisdom of the individual and
racial past that have either been repressed or
ignored.
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THE DEVELOPMENT OF
PERSONALITY
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Self‐realization
• The ultimate goal of development is summed up
by the term self‐realization.
• Self‐realization means the fullest, most complete
differentiation and harmonious blending of all
aspects of a human’s total personality.
• It means that the psyche has evolved a new
center, the self, that takes the place of the old
center, the ego.
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Stages of Development
• Jung grouped the stages of life into four
general periods :
‐ childhood
‐ youth
‐ middle life
‐ old age.
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Childhood
Jung divided childhood into three substages:
• The anarchic phase is characterized by chaotic and
sporadic consciousness.
• The monarchic phase is characterized by the
development of the ego and by the beginning of logical
and verbal thinking. Although the ego is perceived as
an object, it is not yet aware of it self as perceiver.
• The dualistic phase is characterized by the recognition
of ego as a subject and object.
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Youth
• The period from puberty until the middle life
is called youth.
• In one’s youth and early adult years, the basic
life instincts and vital processes are in
ascendance.
• The major difficulty facing youth is to
overcome the natural tendency to live in the
past (the conservative principle).
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Middle Life
• Jung emphasized the second half of life, the
period after age 35 or 40, when people reach
a radical transvaluation.
• Youthful interest and pursuits lose their value
and are replaced by new interest that are
more cultural and less biological.
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• In this mid‐life stage, a person has the opportunity to
bring together the various aspects of personality and
to attain self‐realization.
• However, the opportunity for degeneration or rigid
reaction is also present at that time. Finding their
ideals shifting, they may fight desperately to
maintain their youthful appearance and lifestyle.
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Old Age
• As the evening of life approaches, people
experience a diminution of consciousness.
• Fear of death is often taken as normal, but
Jung believed that death is the goal of life and
that life can only be fulfilling when death is
seen in this light.
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Psychology Types
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Jung recognized various psychological types that
grow out of a union of
two basic :
Attitudes ‐ INTROVERSION and EXTRAVERSION
and four separate
Functions ‐THINKING, FEELING, SENSING, and
INTUITING.
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Attitudes
defined an attitude as a predisposition to
act or react in a characteristic direction.
Introversion
is the turning inward of psychic energy with an
orientation toward the subjective.
Extraversion
is the attitude distinguished by the turning outward
of psychic energy so that a person is oriented toward
the objective and away from the subjective.
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In summary, people are neither
completely introverted nor
completely extraverted.
E.g. extraverted people are
unbalanced in the other direction,
with a heavy extraverted attitude
and a very light introverted one
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Functions
• SENSING tells people that something exists.
• THINKING enables them to recognize its
meaning.
• FEELING tells them its value or worth.
• INTUITION allows them to know about it
without nowing how they know.
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Thinking
• Extraverted thinking people rely heavily on concrete
thoughts, but they may also use abstract ideas if
these ideas have been transmitted to them from
without, for example, from parents or teachers.
• Introverted thinking people react to external stimuli,
but their interpretation of an event is colored more
by the internal meaning they bring with them than
by the objective facts themselves.
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Feeling
• Extraverted feeling people use objective data
to make evaluations. They are not guided so
much by their subjective opinion, but by
external values and widely accepted
standards of judgment.
• Introverted feeling people base their value
judgments primarily on subjective perceptions
rather than objective facts.
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Sensing
• Extraverted sensing people perceive external stimuli
objectively,in much the same way that these stimuli
exist in reality.
• Introverted sensing people are largely influenced by
their subjective sensations of sight, sound, taste,
touch, and so forth. They are guided by their
interpretationof sense stimuli rather than the stimuli
themselves.
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Intuiting
• Extraverted intuitive people are oriented
toward facts in the external world. Rather
than fully sensing them.
• Introverted intuitive people are guided by
unconscious perception of facts that are
basically subjective and have little or no
resemblance to external reality.
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Jung’s Methods of Investigation
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¾ Jung asserted that the
psyche could not be
understood by the intellect
alone but must be grasped
by the total person.
¾ He said, “Not everything I
bring forth is written out of
my head, but much of it
comes from the heart also”
(Jung, 1943/1953, p.116).
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In a letter to Calvin Hall, dated
October 6, 1954, Jung argued:
“If you call me an occultist
because I am seriously
investigating religious,
mythological, folkloristic, and
philosophical fantasies in modern
individuals and ancient texts, then
you are bound to diagnose Freud
as a sexual pervert since he doing
likewise with sexual fantasies”
(Jung, 1975, p. 186).
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Dream Analysis
¾ Jung agreed with Freud that dreams
spring from the depths of the
unconscious and that their latent
meaning is expressed in symbolic
form.
¾ He objected to Freud’s notion that
nearly all dreams are wish
fulfillments and that most dream
symbols represent sexual urges.
¾ Jung believed that people used
symbols to represent a variety
concepts to try to comprehend the
“innumerable things beyond the
range of human understanding”
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(p.21).
¾The purpose of Jungian dream
interpretation is to uncover
elements from the personal and
collective unconscious and to
integrate them into consciousness
in order to facilitate the process of
self‐realization.
¾Dreams are often compensatory :
Feelings and attitudes not
expressed during walking life will
find an outlet through the dream
process.
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¾ Jung felt that certain dreams
offered proof for the existence of
the collective unconscious. These
dreams included :
1) Big Dreams
Which have special meaning for
all people.
e.g : In Memories, Dreams,
Reflections, Jung (1961) wrote
about a big dream he had while
traveling to the United States
with Freud in 1909.
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2) Typical Dreams
Which are common to most
people. These dreams include :
¾ Archetypal figures, such as
mother, father, God, Devil, or
Wise Old Man.
¾ Archetypal events, such as birth,
death, separation from parents,
baptism, marriage, flying, or
exploring a cave.
¾ Archetypal objects, such as sun,
water, fish, snakes, or predatory
animals.
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3) Earliest dreams remembered
¾ These dreams can be traced back to
about age 3 or 4 and contain
mythological and symbolic images and
motifs that could not have reasonably
been experienced by the individual child.
¾ Jung (1948/1960b) wrote of these images
and motifs :
“ Their frequent appearance in individual
case material, as well as their universal
distribution, prove that the human psyche
is unique and subjective or personal only
in part, and for the rest is collective and
objective” (p.291)
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Active Imagination
¾ 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.
¾ The purpose is to reveal archetypal images
emerging from the unconscious.
¾ As a variation, Jung sometimes asked
patients who were so inclined to draw,
paint, or express in some other nonverbal
manner the progression of their fantasies.
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Word Association Test
¾ His original purpose in using the word
association test was to demonstrate the
validity of Freud’s hyphotesis that the
unconscious operates as an
autonomous process.
¾ However, the basic purpose of the test
in Jungian psychology today is to
uncover feeling‐toned complexes.
¾ The word association test is based on
the principle that complexes create
measurable emotional reponses.
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¾In administering the test, Jung
typically used a list of about 100
stimulus words chosen and
arranged to elicit an emotional
reaction. He instructed the
person to respond to each
stimulus word with the first
word that came to mind. Jung
recorded each verbal response,
time taken to make a response,
rate of breathing, and galvanic
skin response.
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• Certain types of reactions
indicate that the stimulus word
has touched a complex. Critical
responses include restricted
breathing, changes in the
electrical conductivity of the
skin, delayed reactions,
multiple responses, disregard of
instructions, inability to
pronounce a common word,
failure to respond, and
inconsistency on test‐retest.
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Psychotherapy
¾ Jung identified four basic approaches to therapy,
representing four developmental stages in the history of
psychotherapy.
The first stage is confession of a pathogenic secret. This is
cathartic method practiced by Josef Breuer and his patient
Anna O.
The second stage involves interpretation, explanation and
elucidation. This approach used by Freud, gives the patients
insight into the causes of their neuroses.
The third stage is the approach adopted by Adler and includes
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th education of patients as social beings.
Jung suggested a fourth stage,
TRANSFORMATION, he meant that
the therapist must first be
transformed into a healthy human
being, preferably by undergoing
psychotherapy. Only after
transformation and an established
philosophy of life is the therapist able
to help patients move toward
individuation, wholeness, or self‐
realization. This stage especially
employed with patients who are in
the second half of life and who are
concerned with realization of the
inner self, with moral and religious
problem, and with finding a unifying
philosophy of life (Jung, 1931/1954b)
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¾ The ultimate purpose of Jungian therapy is to
help neurotic patients become healthy and to
encourage healthy people to work
independently toward self‐realization.
Î Transference
Î Countertransference
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Critique of Jung
¾ The collective unconscious, the
core of Jung’s theory, remains a
difficult concept to test empirically
¾ is nearly impossible to either verify
or falsify
¾ Low rating in practicality
¾ Low on internal consistency
¾ Low rating on parsimony
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Personality, sixth edition. New York:
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Zaviera, F. 2007. Teori Kepribadian
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Prismasophie.