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Psychological Meaning (psychological + meaning)
Selected AbstractsParsing the general and specific components of depression and anxiety with bifactor modeling,DEPRESSION AND ANXIETY, Issue 7 2008Leonard J. Simms Ph.D. Abstract Recent hierarchical models suggest that both general and specific components are needed to fully represent the variation observed among mood and anxiety disorders. However, little is known about the relative size, severity, and psychological meaning of these components. We studied these features through bifactor modeling of the symptoms from the Inventory of Depression and Anxiety Symptoms [IDAS; Watson et al., 2007] in 362 community adults, 353 psychiatric patients, and 673 undergraduates. Results revealed that although all IDAS symptom types loaded prominently both on a general factor as well as specific factors, some symptom groups,such as dysphoria, generalized anxiety, and irritability,were influenced more strongly by the general factor, whereas others,e.g., appetite gain, appetite loss, and low well-being,contained a larger specific component. Second, certain symptom groups,e.g., Suicidality, Panic, Appetite Loss, and Ill Temper,reflected higher severity than other symptom groups. Finally, general factor scores correlated strongly with markers of general distress and negative emotionality. These findings support a hierarchical structure among mood and anxiety symptoms and have important implications for how such disorders are described, assessed, and studied. Depression and Anxiety 0:1,13, 2007. Published 2007 Wiley-Liss, Inc. [source] Spiritually oriented psychodynamic psychotherapyJOURNAL OF CLINICAL PSYCHOLOGY, Issue 2 2009Edward P. Shafranske Abstract Spiritually oriented psychodynamic psychotherapy pays particular attention to the roles that religious and spiritual beliefs, practices, and experiences play in the psychological life of the client. Contemporary psychoanalytic theorists offer multiple approaches to understand the functions of religious experience. Spirituality provides a means to address existential issues and provide a context to form personal meaning. Religious narratives present schemas of relationship and models of experiences salient to mental health, such as hope. God images or other symbolic representations of the transcendent have the power to evoke emotions, which in turn, influence motivation and behavior. While employing theories and techniques derived from psychodynamic psychotherapy, this therapeutic approach encourages the analysis of the functions religion and spirituality serve, while respecting the client's act of believing in faith. Psychotherapists address a client's spirituality by exploring the psychological meaning of such personal commitments and experiences and refrain from entering into discussion of faith claims. ©2009 Wiley Periodicals, Inc. J Clin Psychol: In Session 65:1,11, 2009. [source] Psychic phenomena and early emotional statesTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 3 2004Annie Reiner Abstract: This paper examines the relationship between severe early trauma and the development of psychic intuition. A case presentation with extensive dream work helps to illustrate this connection by exploring the psychological meaning of one patient's acute receptivity to unconscious communications. The paper includes a historical overview of Freud's attitudes toward occultism, as distinct from later psychoanalytic views, including those of Wilfred Bion. Many of Bion's views have more in common with Jung's perspective than with Freud's, with particular reference made to spiritual and religious differences. Bion clearly states that Freud and psychoanalysts have focused on phenomena, not on noumena, which Bion considers to be the essence of the psychoanalytic point of view. [source] Pre-Hispanic perspectives on the modern Mexican psyche; contemporary subjects and ancient objects.THE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 2 2000A Mayan text of evolution: the stages of creation in the Popol Vuh or sacred book of the Mayans The ancestral tribes of Mexico, like any people living within a certain culture, may be affected by the archetypal images and values of their surroundings. Access to the imagery of the Mayan creation myth, the Popol Vuh, has provided an orientation in my analytical work with Mexican patients as they attempt to recreate themselves by engaging their conflicts around their reality, individuality and capacity to relate. I will address the psychological meaning of the different stages of creation: the original creative event, the man of mud, the man of wood, the false sun and the man of corn. With these images, I will illustrate their clinical application in analytic work with three Mexican middle age male patients dealing with different issues of identity and with a young female patient struggling to separate from a manipulative and destructive family system. [source] Jung's social psychological meaningsJOURNAL OF COMMUNITY & APPLIED SOCIAL PSYCHOLOGY, Issue 2 2008Graham Richards Abstract The latter decades of the 20th century saw C.G. Jung doubly marginalized, both by Psychology's academic establishment, for whom he was beyond the scientific pale, and by critical psychologists for whom he was, to simplify, beyond the ideological one. In this paper, I will suggest that there are two respects in which Social Psychology should reconsider his position. Firstly his own, albeit largely covert, Social Psychology, has affinities with critical Social Psychology; secondly, in the subject matter sense, Jung's own social psychological significance in the mid-20th century and beyond itself requires attention in its own right. Copyright © 2008 John Wiley & Sons, Ltd. [source] Jung and White and the God of terrible double aspectTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 3 2007Ann C. Lammers Abstract:, This paper discusses theoretical, historical and personal issues in the ill-fated friendship and intellectual collaboration between C.G. Jung and the Dominican scholar Victor White, O.P., based on primary documents in their correspondence, 1945 to 1960. The collaboration of Jung and White began with high expectations but fell into painful disagreements about the nature of God, the problem of evil, and shadow aspects of the Self. They made a rapid commitment to their working alliance based on personal and professional hopes, but paying scant attention to their divergent underlying assumptions. White hoped to build theoretical and practical connections between Jungian psychology and Catholic theology for the sake of modern Catholics. Jung needed learned theological support as he explored the psychological meanings of Christian symbols, including the central symbol of Christ. At the grandest level, they both hoped to transform the Christian West, after the moral disaster of World War II. Their collaboration was risky for both men, especially for White in his career as a Dominican, and it led to considerable suffering. The Self is prominent in the relationship, symbolically present in the text of the correspondence and consciously forming their major topic of debate. From the start, the Self is an archetypal field, drawing the friends into their visionary task at the risk of unconscious inflation. Later the Self is revealed with its shadow as a burden, a puzzle, and a basis for estrangement. Finally, with the intervention of feminine wisdom, mortal suffering is transformed by an attitude of conscious sacrifice. Translations of Abstract À partir de documents fondamentaux issus de la correspondance de C.G.Jung et de l'érudit Dominicain Victor White, entre 1945 et 1960, l'article traite de questions théoriques, historiques et personnelles autour de leur amitié et de leur collaboration intellectuelle, à l'issue funeste. La collaboration de Jung et de White était fort prometteuse à ses débuts, mais elle versa dans de douloureux différends au sujet de la nature divine, du problème du mal et de la dimension d'ombre du Soi. Tous deux s'engagèrent, hâtivement en ne prêtant guère d'attention aux divergences de base sous-jacentes, dans une alliance de travail fondée sur des attentes personnelles et professionnelles. White espérait jeter des passerelles théoriques et pratiques entre la psychologie jungienne et la théologie catholique, à l'adresse des catholiques modernes. Jung, quant à lui, avait besoin d'un soutien théorique savant dans son exploration de la signification psychologique des symboles chrétiens et notamment du symbole central du Christ. A un niveau plus ambitieux, tous deux espéraient transformer l'Occident chrétien après le désastre moral de la seconde guerre mondiale. La collaboration était risquée pour les deux hommes et plus particulièrement pour White dans sa carrière de Dominicain, et elle engendra des souffrances considérables. Le Soi est omniprésent dans cette relation, présent symboliquement dans le texte de la correspondance, et consciemment comme sujet majeur de leur débat. Dès le début, le Soi agit en toile de fond archétypique, poussant les amis vers leur tâche visionnaire au risque d'une inflation inconsciente. Plus tard, le Soi se révèle avec son ombre comme un fardeau, une énigme et le noyau de leur désunion. Finalement, l'intervention de la sagesse féminine transforme la souffrance mortelle en une attitude de sacrifice conscient. In der vorliegenden Arbeit werden die theoretischen, historischen und persönlichen Aspekte der unter einem schlechten Stern stehenden Freundschaft und intellektuellen Zusammenarbeit zwischen C.G. Jung und Victor White O.P., einem gelehrten Dominikaner, diskutiert. Die Arbeit basiert auf den Originaldokumenten ihrer Korrespondenz zwischen 1945 und 1960. Die gemeinsame Arbeit von Jung und White begann mit hohen Erwartungen, mündete aber in schmerzvolle Uneinigkeit über die Natur Gottes, das Problem des Bösen und Schattenaspekte des Selbst. Sie bekannten sich sehr schnell zu ihrer Zusammenarbeit aufgrund persönlicher und beruflicher Hoffnungen, schenkten ihren zugrunde liegenden unterschiedlichen Annahmen aber wenig Aufmerksamkeit. White hoffte, eine theoretische und praktische Verbindung zwischen Jungs Psychologie und der katholischen Theologie zum Nutzen der fortschrittlichen Katholiken herzustellen. Jung brauchte kenntnisreiche theologische Unterstützung zur Untersuchung der psychologischen Bedeutung der christlichen Symbole einschließlich des zentralen Symbols, Christus. Auf dem Höhepunkt ihrer Arbeit hofften beide, nach der moralischen Katastrophe des 2. Weltkrieges den christlichen Westen zu transformieren. Ihre Zusammenarbeit bedeutete für beide Männer ein Risiko, besonders für White in seiner Laufbahn als Dominikaner, und führte zu beträchtlichem Leiden. In ihrer Beziehung kam erhebliche Bedeutung dem Selbst zu, das symbolisch im Text ihrer Korrespondenz präsent ist und auf der bewussten Ebene den Hauptinhalt ihrer Debatte bildet. Von Anfang an ist das Selbst ein archetypisches Feld, das die Freunde in ihren visionären Absichten bestimmt - mit dem Risiko einer unbewussten Inflation. Später wird das Selbst mit seinem Schatten als Bürde, als Rätsel und als Grundlage der Entfremdung enthüllt. Schließlich wird das menschliche Leiden mithilfe weiblicher Weisheit durch eine Haltung bewussten Opferns transformiert. In questo lavoro vengono discussi i problemi teorici, storici e personali nella sfortunata amicizia e nella collaborazione intellettuale tra C.G.Jung e l'allievo domenicano Victor White, O.P., basati su documenti originali della loro corrispondenza dal 1945 al 1960. La collaborazione tra Jung e White iniziò con grandi aspettative ma finì in un doloroso disaccordo sulla natura di Dio, sul problema del male e sugli aspetti ombra del Sé. Essi misero subito un grande impegno nella loro alleanza basata su speranze personali e professionali, prestando però insufficiente attenzione alla divergenza dei loro assunti di base. White sperava di costruire connessioni teoriche e pratiche fra la psicologia junghiana e la teologia cattolica a vantaggio dei cattolici moderni. Jung aveva bisogno di apprendere supporti teologici mentre stava indagando sui significati psicologici dei simboli Cristiani, compreso il simbolo centrale di Cristo. Al livello massimo entrambi speravano di trasformare l'Occidente Cristiano dopo il disastro morale della Seconda Guerra Mondiale. La loro collaborazione risultò rischiosa per entrambi,soprattutto per White nella sua carriera di Domenicano e comportò notevoli sofferenze. Il Séè prominente nella relazione, presente simbolicamente nel teso della corrispondenza e informa consciamente il loro interesse principale nel dibattito. All'inizio il Séè un campo archetipico che trascina gli amici nel loro lavoro visionario, a rischio di una inflazione inconscia. Più avanti il Sé si rivela con la sua ombra come un peso, un puzzle e una base per l'alienazione. Infine, con l'intervento della saggezza femminile, la sofferenza mortale viene trasformata in un atteggiamento di consapevole sacrificio. En este trabajo se exploran problemas teóricos, históricos y personales surgidos de la infortunada relación y colaboración intelectual entre C.G. Jung y el estudiosos Dominico Victor White, O.P., basada en los primeros documentos y correspondencia, 1945 hasta 1960. La colaboración entre Jung y White comenzó con grandes expectativas pero calló en dolorosos desacuerdos sobre la naturaleza de Dios, el problema del mal, y los aspectos sombríos del Self. Se habían apresurado a comprometerse en su alianza laboral fundados en sus intereses profesionales y personales, sin embargo le dieron poca importancia a los prejuicios ocultos. White esperaba elaborar conexiones teóricas y pragmáticas entre la psicología Junguiana y la teología Católica para beneficio de los católicos modernos. Jung necesitaba adquirir soporte teológico en su investigación del significado de los símbolos Cristianos, incluyendo el símbolo central de Cristo. En el nivel mas elevado ambos esperaban transformar el Occidente Cristiano, después del desastre moral de la Segunda Guerra Mundial. El trabajo conjunto era riesgoso para ambos hombres, especialmente para White en su carrera como Dominico, y o condujo a un considerable sufrimiento. El Self es predominante en la relación. Está presente simbólicamente en el texto de su correspondencia y conscientemente siendo el mayor tópico para de debate. Desde el comienzo, el Self es un campo arquetipal, conduciendo a los amigos dentro de su meta visionaria, a riesgo de de una inflación inconsciente. Posteriormente se revela en la sombra como una carga, un embrollo, y el fundamento para el alejamiento. Finalmente, con la intervención de la sabiduría femenina, el mortal sufrimiento es transformado en una actitud de sacrificio consciente. [source] | ||||||||||