2E Jung Flashcards Preview

A-level RS - Philosophy (Eduqas/WJEC) > 2E Jung > Flashcards

Flashcards in 2E Jung Deck (26)
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1
Q

What aspects of Freud’s work did Jung agree/disagree with?

A
  • Shared a similar view of how the mind works, but realised that Freud’s view of the subconscious was too narrow
  • Agreed that r. = a psychological phenomenon but not a neurotic illness caused by sexual trauma, nor that it was dangerous for society (∴ set out to put r. in a more positive light)
2
Q

What were Jung’s key conclusions?

A
  • R. = a natural process, stemming from archetypes within the unconscious mind
  • R. performs function of harmonising an individual’s psyche
  • R. benefits the individual and society
  • The removal of r. from society would cause psychological problems
3
Q

What are Jung’s archetypes?

A
  • Literally means ‘original patterns’
  • They are dynamic, unconscious entities which generate images in the conscious mind but cannot be known directly
  • He believed that all of humanity shares a primitive past that directs and influences present behaviour
  • They are unlearned and function to organise how we exp. certain things
  • Symbols and images from different cultures are often similar ∵ they have emerged from archetypes
4
Q

What is an archetypal figure?

A
  • “a tendency to form such representations of a motif”

* The no. of archetypal images = limitless but there are regular patterns of meaning

5
Q

What is the archetype of the Persona?

A
  • The mask we wear to make an impression on others
  • It may conceal the true nature and represents all social masks
  • It is an idealised image and not a true reflection of our personal consciousness
  • Can lead to inner conflict + repression of individuality
6
Q

What is the archetype of the Shadow?

A
  • The suppressed, unconscious part of the personality
  • The side we prefer not to reveal
  • Source of creative and destructive energies
  • Contrasts the Persona and can be the source of shame and anxiety
  • If unrecognised, it is projected on to others who are thought to embody repressed tendencies resident in that person’s psyche
7
Q

What is the archetype of the Anima/Animus?

A
  • Inner attitudes taking the characteristics of the opposite sex
  • Anima = archetypal image of a woman unconsciously present in every man
  • Animus = archetypal image of a man unconsciously present in every woman
8
Q

What is the archetype of the Self?

A
  • Represents harmony between various opposing qualities
  • Provides a sense of unity and exp.
  • The aim of every individual = achieve a sense of “self-hood”
  • Impossible to fully embody the Self
9
Q

What is the collective unconscious?

A
  • “It has contents and modes of behaviour that are more or less the same everywhere and in all individuals
  • Agreed with Freud that the personal unconscious consisted of lost or repressed memories which, for some, take the form of complexes
  • However, he regarded repressed material as only one kind of unconscious content; the collective unconscious lies below this
10
Q

What does the psyche consist of?

A
  • Ego (consciousness)
  • Personal unconscious
  • Collective unconscious
11
Q

What does the collective unconscious consist of?

A

• Primordial images derived from early human history which stem from our ancestral past and includeboth human and pre-human exp.s; cannot be traced to an individual’s past exp.s

12
Q

Explain how God is an archetype.

A
  • Human images of G = archetypal; we are born w/ a tendency to generate r. images
  • The ability to generate G as an archetype = something that all humans have and includes details that are a reflection of the individual’s exp. of the world
  • Did not believe that calling G an archetype was negative, nor does it take away from the imp. of r.
  • When a human engages w/ the archetype of G., it becomes a r. exp., even if objectively, G does not exist
13
Q

What is individuation?

A
  • A process where an individual seeks a wholeness/balance within their life by moving towards the achievement of the Self
  • We repress atrriubtes of our true Self ∵ they do not conform to the archetype, but the repressed traits must be integrated into our consciousness if we are to realise our true Self
  • Aims to divest the Self of the true wrappings of the Persona and the suggestive power of the primordial images; it balances the contradictory nature of archetypes to unite opposites
14
Q

How are archetypes brought into the consciousness?

A
  • From the collective unconscious by symbols
  • Archetypal symbols mediate the process of individuation as they express and bring about the union of opposites; images, dogmas and rites form the religious traditions
15
Q

What is the link between archetypes and religion?

A

• Symbolic archetypes connect the idea of G to our human exp. of r.

16
Q

Explain the symbolic archetype of Christ.

A
  • Symbolises the necessary sacrifice of the ego in order to become more complete
  • The separation of J from G symbolises our human separation from our parents
  • Did not mean that J existed in history
  • He is perfect, but incomplete as he lacks a Shadow
17
Q

Explain the symbolic archetype of the Eucharist.

A
  • Symbolises those who sacrifice the selfish part of the ego, resulting in the Self being transformed
  • G sent his own son to be sacrificed but rises again
18
Q

The individuation is the quest to find…

A
  • The ‘God within’ and the symbol of the Self
  • A r. quest, using r. images to achieve deeper images of the Self
  • G = Deep inner reality, not an external object; he is an expression of the collective
19
Q

How does the ‘God within’ link to Rudolf Otto?

A
  • R. exp. w/ G. = encounter w/ Self - a feeling of the numinous
  • Otto: the numinous is a mysterious and awe-inspiring
20
Q

Why does Jung say that religion is a positive error?

A

• G and r. phenomena draw humans towards psychic wholeness; it provides us with assurance and strength

21
Q

How does Jung link the First World War to religion?

A
  • R., social, political certainties = torn down after war; ppl had become disconnected w/ r.
  • Uncertainty + disillusionment followed and civilisation = dominated by materialism, science and technology
  • R. symbols that projected archetypes were absent; led to psychoneurosis resulting from a disharmony between consciousness and unconsciousness
  • Healing must come from restoring harmony with oneself
  • In his 1932 ‘Psychotherapists or the Clergy’, Jung stated that “Among all my patients, there has not been one whose problem in the last resort was not that of finding a r. outlook…none of them has been really healed who did not regain his r. outlook”
22
Q

What does Jung say is different about the Western and Asian mind?

A
  • Western: extroverted; in search of outer reality

* Asian: introverted; in search of the source of existence, the psyche

23
Q

How is Buddhist meditation similar to Jung’s theory?

A
  • There are four Brahma Viharas (Buddhist virtues; meditative states)
  • The practice is similar to the God archetype involving development of positive, wholesome images for reflection
  • Idea of the Self harmonising the ‘fuller picture’ of reality = similar to meditation leading to enlightenment
24
Q

Why is organised religion a failure?

A

• Symbols in org. r. = only objects ∴ lost meaning and power to actulaise the G archetype

25
Q

Explain the challenge of the lack of empirical evidence for Jungian concepts.

A
  • No method can fully verify his claims and cannot be demonstrated by empirical evidence
  • A resemblance between effects does not establish a similarity in causes
  • Palmer: Jung “infers a necessary proposition…which will therefore be applicable no matter what images they may construct”
  • He does not provide any criterion to distinguish between archetypes; assumes that humans have an a priori disposition to construct G images
  • Hall and Lindzey: he relies on armchair techniques rather than on quantification
  • His 1932 study had a small sample size: “over thirty-five” patients
26
Q

Explain the challenge of reductionist views regarding religious belief.

A
  • An exp. stemming from the mind cannot be termed ‘religious’; Christ is not just a symbol, he is historic; To C.tians. it is unacceptable that, to Jung, it does not matter that J. was not a person, but rather a psychic exp. to exemplify an archetype
  • Fromm: Jung is “seemingly indifferent to the striving for truth that lies at the heart of r. aspirations”
  • The term ‘religion’ becomes so broad in scope that it could be used for any system of ideas
  • Ignores the existence of atheists/non-theistic faiths