"Sex and the life instincts in general are, of course, represented somewhere in Jung's system. They are a part of an archetype called the shadow. It derives from our prehuman, animal past, when our concerns were limited to survival and reproduction, and when we weren't self-conscious" (Boeree 1997). Hamlet's intellect and rationality are suppressed by his philosophical knowledge, as exemplified in his desire to return to Wittenberg at the beginning of the play. Claudius, in contrast to Hamlet, takes what he wants. Before he learns of Claudius' crime by the ghost, Hamlet does not seek bloody revenge, or construct a plot like Claudius may have done -- he merely mourns that his mother has remarried and been 'stained.' Thus, Claudius' skillful wielding of power, his open enjoyment of wine, women, and song, and his willingness, like Laertes and Fortinbras, to take action regardless of moral consequences and rightness, makes Hamlet envious, as well as angry. but, as is evidenced in Hamlet's dispatching of Rosencrantz and Guildenstern, Hamlet is also able to do bloody deeds, and even to mock his murder of the blameless, albeit irritating Polonius, calling Polonius' corpse a feast for worms. Active and murderous figures like Claudius represent the "dark side" of the ego, of Hamlet, and the evil that Hamlet is capable of, and does, as well as desires to perform, although he is thwarted by his moral instincts.
It has been noted that the Jungian shadow is "amoral -- neither good nor bad, just like animals," a creature of desire, rather than cruel (Boeree 1997). Claudius is capable of affection, as exemplified in his care for Gertrude, just as "an animal is capable of tender care for its young and vicious killing for food," the kind of brutality that Hamlet can only embrace in the name of his father, not as an essential part of his ego (Boeree 1997). The shadow is "the parts of ourselves that we can't quite admit to. "Next time you dream about wrestling with the devil, it may only be yourself you are wrestling with!" (Boeree 1997). That "is the nature of this archetype, it is the receptacle for all of that which we have for one reason or another disowned" (Pettifor 1995).
Claudius is a considerably more complex character than Hamlet would allow. He regrets his brother's murder, and knows he is damned because he cannot really repent, even at prayer: "My words fly up, my thoughts remain below:/Words without thoughts never to heaven go" (III.3). But Hamlet always hated Claudius, even before he knew Claudius murdered his father: "O my prophetic soul! My uncle!" he says upon hearing of the manner of the murder from his father's ghost (I.5). Claudius is the consummate sensualist, loving his queen, his crown, and his ale: "This heavy-headed revel east and west/Makes us traduced and tax'd of other nations" (I.4). Claudius, like Laertes and Fortinbras, acts upon the sensuous, violent impulses Hamlet can only force himself to do intermittently and ineffectually, like when Hamlet kills Polonius or Rosencrantz and Guildenstern.
More so than any other character, Claudius is skillful in 'seeming,' in engineering his public persona as powerful and moral, which his very different from his fearful and cowardly actions in private (his murder of both Hamlet and his father is underhanded and sneaky in a literally and metaphorically poisonous manner). According to Jung, "an individual's persona is synonymous with is or her public image. The word is, obviously, related to the word person and personality, and comes from a Latin word for mask," (Boeree 1997). Claudius...
Through this experience, I realized that these characters could help other to understand themselves and to resolve the internal conflicts that drive young males in their actions. As I began to study the characters in the novel more closely, I began to realize that Valjean and Javert were not the only characters that represented Jungian archetypes. It became apparent that gaining a better understanding of the characters and the
and, so that brought in a whole new perspective. I had never realized the degree to which they were afraid of us and often feel as though - now the situation becomes very life threatening for them. Because often they don't know how to follow the protocol, how to properly respond to police officers. and, so it just supercharges the whole event." The training] gave us an opportunity to ask
Jung's instrumental role in affirming psychology as a science is downplayed by modern researchers. Yet as the author notes, much of what Jung unearthed in his research and clinical work has bled through to modern clinical psychology. The most obvious implication that Jungian psychology has become part of the mainstream social sciences is the Myers-Briggs test. However, the concept of the archetype is Jung's. So, too, are issues like extraversion
" The subject describes how his mother also adamantly refused to consent to the use of Novocain or any other anesthetic when he visited the dentist (despite his pleas and pleas from the dentist) because of her distrust of "chemicals." There is likely a direct connection between the subject's development of a highly abrasive and uncontrollable on-air persona and the degree to which the subject's control over basic aspects of his
3). Many Jungians believe that in order to facilitate a patient with access to their unconscious and thus advance the individuation process, they themselves must access their own depths when treating a patient. This entails being aware of emotions, memories, symbols, and dreams that come out when treating a patient. This will often shed light on something of the patient's experience and the exclusive relationship created between therapist and patient.
In modern society, myth is identified with something of the past, something historical taught in schools and read in books. However, one needs to acknowledge that communication has enabled people to receive information in various ways: television, cinema, video games, comic books, books. These are the elements that demonstrate the presence of archetypes within modern mythology. One ancient Greek hero is one Spiderman, or Batman, one moral leader is
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