Zur Ideologie des Todes in der Kinder- und Jugendliteratur. Harry Potter be zaubert die Welt, wie sie ist. Zur Ideologie der Romanreihe J. Rowlings aus erziehungswissenschaftlicher Perspektive.
Study of religion - Basic aims and methods: The growth of various disciplines in the 19th century, notably psychology and sociology, stimulated a more analytic approach to religions, while at the same time theology became more sophisticated and, in a sense, scientific as it began to be affected by and thus to make use of historical and other . This is the most complete Jean-Luc Godard biography available on the internet. We have broken it into chapters to make for easy reading, but if you think it would be easier to print, you can access a printer-friendly version here. Christian from UK. It's hard to describe just how magical my first reading of The Lord of the Rings was. I was 'in the book' from the very first page & have rarely - if ever since - been so immersed.
Freud's diagram In later years Jung revised and broadened the concept of archetypes even further, conceiving of them as psycho-physical patterns existing in the universe, given specific expression by human consciousness and culture.
Jung proposed that the archetype had a dual nature: He called this non-psychic aspect of the archetype the "psychoid" archetype. Jung drew an analogy between the psyche and light on the electromagnetic spectrum.
The center of the visible light spectrum i. Red corresponds to basic unconscious urges, and the invisible infra-red end of the spectrum corresponds to the influence of biological instinctwhich merges with its chemical and physical conditions.
The blue end of the spectrum represents spiritual ideas; and the archetypes, exerting their influence from beyond the visible, correspond to the invisible realm of ultra-violet.
The archetype was not merely a psychic entity, but more fundamentally, a bridge to matter in general. He conceived archetypes to be the mediators of the unus mundus, organizing not only ideas in the psyche, but also the fundamental principles of matter and energy in the physical world.
It was this psychoid aspect of the archetype that so impressed Nobel laureate physicist Wolfgang Pauli. Embracing Jung's concept, Pauli believed that the archetype provided a link between physical events and the mind of the scientist who studied them.
In doing so he echoed the position adopted by German astronomer Johannes Kepler. Thus the archetypes that ordered our perceptions and ideas are themselves the product of an objective order that transcends both the human mind and the external world.
Although the number of archetypes is limitless, there are a few particularly notable, recurring archetypal images, "the chief among them being" according to Jung "the shadow, the wise old man, the child, the mother It expresses the unity of the personality as a whole.
The shadow is a representation of the personal unconscious as a whole and usually embodies the compensating values to those held by the conscious personality.
Thus, the shadow often represents one's dark side, those aspects of oneself that exist, but which one does not acknowledge or with which one does not identify. It represents the man's sexual expectation of women, but also is a symbol of a man's possibilities, his contrasexual tendencies.
The animus archetype is the analogous image of the masculine that occurs in women. Any attempt to give an exhaustive list of the archetypes, however, would be a largely futile exercise since the archetypes tend to combine with each other and interchange qualities making it difficult to decide where one archetype stops and another begins.
For example, qualities of the shadow archetype may be prominent in an archetypal image of the anima or animus. One archetype may also appear in various distinct forms, thus raising the question whether four or five distinct archetypes should be said to be present or merely four or five forms of a single archetype.
Such enumeration falls short of apprehending the fluid core concept. Strictly speaking, archetypal figures such as the hero, the goddess and the wise man are not archetypes, but archetypal images which have crystallized out of the archetypes-as-such: Here the image of the fish is not strictly speaking an archetype.
The "archetype of the fish" points to the ubiquitous existence of an innate "fish archetype" which gives rise to the fish image. In clarifying the contentious statement that fish archetypes are universal, Anthony Stevens explains that the archetype-as-such is at once an innate predisposition to form such an image and a preparation to encounter and respond appropriately to the creature per se.
This would explain the existence of snake and spider phobias, for example, in people living in urban environments where they have never encountered either creature.
Jung was also intent on retaining the raw and vital quality of archetypes as spontaneous outpourings of the unconscious and not to give their specific individual and cultural expressions a dry, rigorous, intellectually formulated meaning.
Jung also used the terms "evocation" and "constellation" to explain the process of actualization. Thus for example, the mother archetype is actualized in the mind of the child by the evoking of innate anticipations of the maternal archetype when the child is in the proximity of a maternal figure who corresponds closely enough to its archetypal template.
This mother archetype is built into the personal unconscious of the child as a mother complex. Complexes are functional units of the personal unconscious, in the same way that archetypes are units for the collective unconscious.
Stages of life[ edit ] An initiation ceremony in Papua New Guinea Archetypes are innate universal pre-conscious psychic dispositions that form the substrate from which the basic themes of human life emerge.
The archetypes are components of the collective unconscious and serve to organize, direct and inform human thought and behaviour. Archetypes hold control of the human life cycle. As we mature the archetypal plan unfolds through a programmed sequence which Jung called the stages of life.
Each stage of life is mediated through a new set of archetypal imperatives which seek fulfillment in action. These may include being parented, initiation, courtship, marriage and preparation for death.Archetypal/Myth Criticism.
A form of criticism based largely on the works of C. G. Jung (YOONG) and Joseph Campbell (and myth itself). Some of the school's major figures include Robert Graves, Francis Fergusson, Philip Wheelwright, Leslie Fiedler, Northrop Frye, Maud Bodkin, and G.
Wilson Knight. Archetypal criticism argues that archetypes determine the form and function of literary works, that a text's meaning is shaped by cultural and psychological myths.
Myths of the triumph of these powers; myths of floods and the return of chaos, of the defeat of the hero Subordinate characters: the ogre and the witch.
The archetype of satire. Professor Frye’s contribution takes us into the mythological approach to literary analysis.
Humanistic psychology is a psychological perspective that rose to prominence in the midth century in answer to the limitations of Sigmund Freud's psychoanalytic theory and B. F.
Skinner's behaviorism. With its roots running from Socrates through the Renaissance, this approach emphasizes individuals' inherent drive towards self . Archetypal literary criticism is a type of critical theory that interprets a text by focusing on recurring myths and archetypes (from the Greek archē, "beginning", and typos, "imprint") in the narrative, symbols, images, and character types in literary work.
Archetypal Criticism Who came up with this stuff? CARL JUNG What is archetypal criticism? Colors Characters "Collective unconscious" "The archetype concept derives from the often repeated observation that myths and universal literature stories contain well .