Search results

1

Correlation Between Leadership Effectiveness and Personality Preferences at a Hungarian Independent Financial Advisor Company

100%

Mészáros A., Budavári-Takács I.

Practice and Theory in Systems of Education

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2016

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vol. 11

|

issue 1

62-70

EN

The main focus of our research is to study, with the help of the dimensions of the Myers-Briggs Type Indicator (hereinafter: MBTI) the personality preferences of those leaders at the financial advisor company who are successful already. In the present study first we introduce the preferences of MBTI. Then we go on to define our hypothesis regarding the typical preferences of the leaders, focusing on the main leadership tasks of the company.

2

“Being Human”: Edward Bond’s Theories of Drama

100%

Allen D., Handley A.

Text Matters: A Journal of Literature, Theory and Culture

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2017

|

issue 7

307-329

EN

The playwright Edward Bond has recalled the impact of seeing photographs of Nazi atrocities at the end of World War Two: “It was the ground zero of the human soul.” He argues we need a different kind of drama, based in “a new interpretation of what it means to be human.” He has developed an extensive body of theoretical writings to set alongside his plays. Arguably, his own reflections on “what it means to be human” are based in his reaction to the Holocaust, and his attempt to confront “the totality of evil.”Bond argues we are born “radically innocent.” There is a “pre-psychological” state of being. The neonate does not “read” ideology; it has to use its own imagination to make sense of the world. To enter society, however, the child must be corrupted; its imagination is “ideologized.” Bond claims that “radical innocence” can never wholly be lost. Through drama, we can escape “ideology” and recover our “autonomy.” It leads us to confront extreme situations, and to define for ourselves “what it means to be human.” The terms of Bond’s theory are Manichean (innocent-corrupt, autonomous-ideologized etc.). His arguments are based in the assumption that there is a fundamental “humanity” that exists prior to socialization. In fact, the process of socialization begins at birth. As an account of child development, “radical innocence” does not stand up to close scrutiny. Arguably, however, Bond’s work escapes the confines of his own theory. It can be read, not in terms of the “ideologized” vs. the “autonomous” mind, but rather, in terms of “conscious” and “unconscious.” In Coffee (2000), Bond takes character of Nold on a journey into the Dantean hell of his own unconscious. He does not recover his “innocence,” but, rather, he has to face the darkness of both history and the psyche.

3

Archetyp „cienia” w strukturze powieści „Zbrodnia i kara” Fiodora Dostojewskiego

100%

Jaworski M.

Kultury Wschodniosłowiańskie - Oblicza i Dialog

|

2014

|

issue 4

71-83

EN

The aim of the article is to show the interrelations between the works of Carl Gustav Jung and Fyodor Dostoyevsky with particular emphasis on the archetype of shadow. The aforementioned archetype has been analyzed and characterized in the paper in order to interpret the novel Crime and Punishment in the psychoanalytical key. This category has been analyzed at the level of the structure and plot of the work. Consequently, the author of the present article attempts to interpret the functions of the main characters of Crime and Punishment and divides them into triads related to relevant Jungian archetypes. The research amounts to an incentive to further explore the Jungian traces in the works of Fyodor Dostoyevsky.

RU

The aim of the article is to show the interrelations between the works of Carl Gustav Jung and Fyodor Dostoyevsky with particular emphasis on the archetype of shadow. The aforementioned archetype has been analyzed and characterized in the paper in order to interpret the novel Crime and Punishment in the psychoanalytical key. This category has been analyzed at the level of the structure and plot of the work. Consequently, the author of the present article attempts to interpret the functions of the main characters of Crime and Punishment and divides them into triads related to relevant Jungian archetypes. The research amounts to an incentive to further explore the Jungian traces in the works of Fyodor Dostoyevsky.

4

“Being Human”: Edward Bond’s Theories of Drama

100%

Allen D., Handley A.

Text Matters: A Journal of Literature, Theory and Culture

|

2017

|

issue 7

307-329

EN

The playwright Edward Bond has recalled the impact of seeing photographs of Nazi atrocities at the end of World War Two: “It was the ground zero of the human soul.” He argues we need a different kind of drama, based in “a new interpretation of what it means to be human.” He has developed an extensive body of theoretical writings to set alongside his plays. Arguably, his own reflections on “what it means to be human” are based in his reaction to the Holocaust, and his attempt to confront “the totality of evil.”Bond argues we are born “radically innocent.” There is a “pre-psychological” state of being. The neonate does not “read” ideology; it has to use its own imagination to make sense of the world. To enter society, however, the child must be corrupted; its imagination is “ideologized.” Bond claims that “radical innocence” can never wholly be lost. Through drama, we can escape “ideology” and recover our “autonomy.” It leads us to confront extreme situations, and to define for ourselves “what it means to be human.” The terms of Bond’s theory are Manichean (innocent-corrupt, autonomous-ideologized etc.). His arguments are based in the assumption that there is a fundamental “humanity” that exists prior to socialization. In fact, the process of socialization begins at birth. As an account of child development, “radical innocence” does not stand up to close scrutiny. Arguably, however, Bond’s work escapes the confines of his own theory. It can be read, not in terms of the “ideologized” vs. the “autonomous” mind, but rather, in terms of “conscious” and “unconscious.” In Coffee (2000), Bond takes character of Nold on a journey into the Dantean hell of his own unconscious. He does not recover his “innocence,” but, rather, he has to face the darkness of both history and the psyche.

5

Přehled názorů na spolupráci C. G. Junga a W. Pauliho

100%

Stříženec M.

Psychologie a její kontexty

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2011

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vol. 2

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issue 2

137-143

EN

The article describes Jung's interest in quantum physics, the principle of synchronicity and Jung's collaboration with physicist W. Pauli. It presents the views of several authors on this cooperation as well as some Pauli's criticism of Jung's claims.

6

C.G. Jung a dyskurs postmodernistyczny

88%

Bytniewski J., Łódzki U.

Internetowy Magazyn Filozoficzny Hybris

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2016

|

vol. 35 (4)

EN

Today we cannot say with certainty what the Swiss psychologist attitude towards postmodernism would be, therefore it is reasonable to ask: what are the similarities and differences between the Depth Psychology and the above-mentioned trend? Omitting the underlying absolutism present in the Jung`s “system” (revealing itself in the archetypal construction not only of human world but reality overall (in radically idealistic interpretation of Jung`s philosophy) reveals to us the variety of expressions, that appear to imply a totally different tendency present in his writings. Instead of strengthening unchangeable foundations of reality here we find their dissolution; instead of creating monolithic human psychology we find far-reaching relativization (theoretical and moral); instead of universalistic rules of individual development and precise ethical obligations concerning every human separately, we find vast margin of freedom and great number of equally valuable paths of personality development left to the individual. In the proposed papers I would like to show Jung not as the hypothetical enemy of postmodernism but more as a proto-postmodernist, or perhaps even as a postmodernist par excellence.

7

Процесс индивидуации как ключ к интерпретации главного героя романа Федора Достоевского „Бесы”

88%

Stryjakowska A.

Kultury Wschodniosłowiańskie - Oblicza i Dialog

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2016

|

issue 6

235-244

EN

The article is an attempt to interpret Nikolay Stavrogin, the main character of Fyodor Dostoyevsky’s novel The Possessed, in the key of the analytical psychology. It is argued that Stavrogin may be undergoing the process of individuation by dealing with the collective unconscious. The attention is drawn particularly to the character of Matryosha, who can be perceived as the protagonist’s anima, showing him the way out of the tragic impasse.

RU

The article is an attempt to interpret Nikolay Stavrogin, the main character of Fyodor Dostoyevsky’s novel The Possessed, in the key of the analytical psychology. It is argued that Stavrogin may be undergoing the process of individuation by dealing with the collective unconscious. The attention is drawn particularly to the character of Matryosha, who can be perceived as the protagonist’s anima, showing him the way out of the tragic impasse.

8

Identity and Individuation in ”A Smile of Fortune” by Joseph Conrad

88%

Sokołowska K.

Zagadnienia Rodzajów Literackich

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2019

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vol. 62

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issue 1 (129)

11-26

EN

The paper sets out to analyse Conrad’s novella A Smile of Fortune and its narrator-protagonist’s crisis of identity in terms of the Jungian concept of individuation. The dynamic process of constructing the narrative identity, as defined by Ricoeur, finds its psychological equivalent in the concept of individuation which involves recognizing and assimilating the opposites that reside within the unconscious and aims at transforming the psyche into the Self or coincidentia oppositorum. The paper focuses on the narrator’s interaction with Jacobus and Alice as the stages of the individuation process which include a confrontation with the shadow and the anima, the archetypes of the unconscious.

9

Vir rubeus i mulier candida – Jungowski symbol jednoczący w sztuce malarskiej

75%

Kłonkowska A. M.

Estetyka i Krytyka

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2012

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issue 2(25)

109-129

XX

One of the elements of allegorical representations of the alchemical opus is the nuptials motif composed of a white woman and a red man. The motif is presented in alchemical literature both in the form of illustrations and literary descriptions. The aim of the article is to present the motif, its symbolism and interpretation: both in the context of an esthetised account of the material dimension of alchemists’ activity, as well as referring to its psychological and philosophical aspects (as seen from Jung’s and Eliade’s perspective). The primary aim of the article, however, is an attempt to show the presence of symbolism employed in alchemical representations of nuptials in European painting and answering the following questions: How can this presence be explained? How to interpret a presented motif if we consider it in isolation from the symbolism of alchemical allegories?

10

Synkretyzm Josepha Campbella

75%

Korczak A.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2017

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vol. 29/1

EN

Freud's psychoanalysis, classical Adlerian psychology, Jung’s psychology, van Genneps' rites of passage, the Tantra theory as well as the diffusion theory are the main inspirational sources of Joseph Campbell's myth theory. The most important of them being the Tantra theory that according to Campbell contains and transcends all partial descriptions of the human psyche contained in depth psychology. As such, it constitutes the best description of the human psychic condition, symbolically expressed in myths.

11

Dalí, Disney and Destino: Alchemy in Animation

75%

Allen D.

Text Matters: A Journal of Literature, Theory and Culture

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2020

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issue 10

49-66

EN

Salvador Dalí claimed that he made his whole life “a work of alchemy.” He saw in alchemy the principle of metamorphosis and “the transmutation of bodies.” Carl Jung recognized “imaginatio” as the key to alchemy. As Patrick Harpur suggests: “The Work takes place in a realm intermediate between mind and matter. It is a daimonic process, a ‘chemical theatre’ in which processes and psychic transformations interpenetrate.” The alchemist does not simply work on matter, but on the self. In Dalí’s “paranoiac-critical method,” objects similarly seem to exist in an “intermediate realm between mind and matter”; they are animated presences, with a life of their own. The Dalínean double-image is itself a kind of alchemical magic, invoking the “transmutation of bodies.” In 1946, Dalí began work for the Walt Disney Company on a short film, Destino. This would be, he claimed, the “First Surrealist Cartoon.” The appeal of animation for him may have been based in part in what Eisenstein termed “plasmaticness”: the “ability to dynamically assume any form.” Animation, then, may be seen as a kind of “chemical theatre.” As a “realm between mind and matter,” it also functioned for Dalí as a form of mundus imaginalis, in which he could engage with the “obsessing” images in his psyche. In Destino, Dalí invoked the alchemical process as a journey to tranfiguration and psychological “rebirth.” The film was not completed in his lifetime; this account is based on the original storyboards which he produced.

12

Mircea Eliade i pojęcie archetypu

71%

Korczak A.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

|

2016

|

vol. 28/2

357-374

EN

The concept of archetype used by Eliade in religious science investigations derives from his meditational experiences. Eliade, in order to be better understood by Western scholars, referred to the archetype concept by Carl Gustav Jung and the concept of ideal type used by phenomenologists. However, one should not identify Jung's concept of archetype with that of Eliade's. With Jung, it has a psychological meaning, with Eliade a metaphysical one. However, according to the Romanian scholar, the same archetypes are basis of religious, esthetical and literary symbols. It is our intention which decides about how given symbol is to be understood. Any symbols however, owe their power just to the archetypes embedded in the structure of the human psyche.

13

Personality and education in the Digital Age: an attempt at a hermeneutic rehabilitation of an old problematic

71%

Tsempelis E.

Kwartalnik Pedagogiczny

|

2015

|

issue 2(236)

245-265

PL

Wiele zostało już powiedziane o religijnych i filozoficznych wpływach obecnych w pracach twórców psychologii głębi. Zygmunt Freud i Carl Gustaw Jung mieli odrębne zapatrywania na religię, mimo to obydwaj usiłowali – za pomocą naukowego, psychoanalitycznego podejścia, które bierze w nawias to, co religijne – odpowiedzieć na cierpienie poszczególnej jednostki oraz zagubienie znaczenia w sekularyzowanym świecie. Celem tego eseju jest ulokowanie jednostkowego cierpienia w szerszej, historycznej strukturze późnej nowoczesności poprzez badanie różnych zagadnień – będących w całkowitej zależności od edukacji, osobowości, rozumu, znaczenia i celu – poruszanych w dziełach Schillera, Kanta, Gadamera, Loewitha, Freuda oraz Junga. W duchu tych analiz można stwierdzić, że indywidualne cierpienie mieści się dzisiaj wewnątrz szerszego nurtu subiektywizacji i deterioryzacji (deterritorialization) w historii idei, które doprowadziły do czegoś, co – zapożyczając się pojęciowo u Gadamera, który mówił o „odróżnieniu estetycznym” – nazywam odróżnieniem psychologicznym. Polega ono na retrospektywnym przywłaszczeniu fundamentów i odpowiedniej pozytywizacji źródeł transcendentalnych w zatomizowanej sferze psychologicznej wewnętrzności jednostki. Za pomocą tej ostatniej możemy być może zacząć rozumieć paradoks świata cyfrowej hiper-łączności, w której cały świat mamy „na kliknięcie myszki”, podczas gdy tracimy jego widok.

14

Progresywne podejście Ericha Fromma do problemu ludzkiej egzystencji na tle psychoanalizy

63%

Lipka L.

Krakowskie Studia Małopolskie

|

2013

|

vol. 18

23-32

EN

Goethe wrote: „Mankind walks steadily forward, but the person remains the same”. Customs as a normative tradition ways of behavior are the important social community and have the power to unwritten laws. Are primarily transmitted orally or by imitation, once established are very slow to change. The article discusses the problem of looking at the reality of the two opposite poles.

15

Mandala – symbol emanacji jedności w wielości Interpretacja motywu w sztuce współczesnej

63%

Gil A.

Amor Fati

|

2017

|

issue 1(7)

58-77

EN

The mandala symbol, which is a sui generis cultural phenomenon, however not because of its uniqueness, but generality of occurrence, and also a subject of the author's research interests, became the reason for writing this article. Mandala in the Eastern tradition, precisely in Buddhist tradiction, is a symbol of fullness, wholeness, emanation of unity in multiplicity. That is a uni-versal motif, which can be found in a wide range of cultural circles (f.e. in architecture, crafts and rituals). The aim of the article is to prove, that this symbol refers to unity and multiplicity in various ways of interpreting, among others, in Jungian psychology, semiology or Buddhist phi-losophy.

16

Neuroscience, Ancient Wisdom and the ISUD: Is There Anything New Under the Sun?

51%

Beck M. C.

Dialogue and Universalism

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2017

|

issue 3

173-187

EN

This paper links the claims of neuroscientist Antonio Damasio to the civilization of the Ancient Greeks. Although Damasio’s book, Looking for Spinoza: Joy, Sorrow and the Feeling Brain, makes the argument for the connection between Spinoza and neuroscience, he says that he prefers Aristotle’s model of human flourishing, but he does not describe Aristotle’s model. I explain Aristotle’s model and connect neuroscience to Aristotle and to the educational system underlying Greek mythology, Hesiod, Homer, tragedy and other aspects of Greek culture, including the role of the arts, religious rituals and the institutions of Greek democracy.

17

Personality and education in the Digital Age: an attempt at a hermeneutic rehabilitation of an old problematic

51%

Tsempelis E.

Kwartalnik Pedagogiczny

|

2015

|

vol. 60(2 (236))

245-265

EN

Wiele zostało już powiedziane o religijnych i filozoficznych wpływach obecnych w pracach twórców psychologii głębi. Zygmunt Freud i Carl Gustaw Jung mieli odrębne zapatrywania na religię, mimo to obydwaj usiłowali – za pomocą naukowego, psychoanalitycznego podejścia, które bierze w nawias to, co religijne – odpowiedzieć na cierpienie poszczególnej jednostki oraz zagubienie znaczenia w sekularyzowanym świecie. Celem tego eseju jest ulokowanie jednostkowego cierpienia w szerszej, historycznej strukturze późnej nowoczesności poprzez badanie różnych zagadnień – będących w całkowitej zależności od edukacji, osobowości, rozumu, znaczenia i celu – poruszanych w dziełach Schillera, Kanta, Gadamera, Loewitha, Freuda oraz Junga. W duchu tych analiz można stwierdzić, że indywidualne cierpienie mieści się dzisiaj wewnątrz szerszego nurtu subiektywizacji i deterioryzacji (deterritorialization) w historii idei, które doprowadziły do czegoś, co – zapożyczając się pojęciowo u Gadamera, który mówił o „odróżnieniu estetycznym” – nazywam odróżnieniem psychologicznym. Polega ono na retrospektywnym przywłaszczeniu fundamentów i odpowiedniej pozytywizacji źródeł transcendentalnych w zatomizowanej sferze psychologicznej wewnętrzności jednostki. Za pomocą tej ostatniej możemy być może zacząć rozumieć paradoks świata cyfrowej hiper-łączności, w której cały świat mamy „na kliknięcie myszki”, podczas gdy tracimy jego widok.

Refine search results

Correlation Between Leadership Effectiveness and Personality Preferences at a Hungarian Independent Financial Advisor Company

“Being Human”: Edward Bond’s Theories of Drama

Archetyp „cienia” w strukturze powieści „Zbrodnia i kara” Fiodora Dostojewskiego

“Being Human”: Edward Bond’s Theories of Drama

Přehled názorů na spolupráci C. G. Junga a W. Pauliho

C.G. Jung a dyskurs postmodernistyczny

Процесс индивидуации как ключ к интерпретации главного героя романа Федора Достоевского „Бесы”

Identity and Individuation in ”A Smile of Fortune” by Joseph Conrad

Vir rubeus i mulier candida – Jungowski symbol jednoczący w sztuce malarskiej

Synkretyzm Josepha Campbella

Dalí, Disney and Destino: Alchemy in Animation

Mircea Eliade i pojęcie archetypu

Personality and education in the Digital Age: an attempt at a hermeneutic rehabilitation of an old problematic

Progresywne podejście Ericha Fromma do problemu ludzkiej egzystencji na tle psychoanalizy

Mandala – symbol emanacji jedności w wielości Interpretacja motywu w sztuce współczesnej

Neuroscience, Ancient Wisdom and the ISUD: Is There Anything New Under the Sun?

Personality and education in the Digital Age: an attempt at a hermeneutic rehabilitation of an old problematic