What is carl jung’s theory of archetypes

Deborah C. Escalante

Archetypes are universal, inborn models of people, behaviors, and personalities that play a role in influencing human behavior. Swiss psychiatrist Carl Jung’s theory suggested that these archetypes were archaic forms of innate human knowledge passed down from our ancestors.

In Jungian psychology, these archetypes represent universal patterns and images that are part of the collective unconscious. Jung believed that we inherit these archetypes much in the way we inherit instinctive patterns of behavior.

the 4 major jungian archetypes

Verywell / Hugo Lin

Personal vs. Collective Unconscious

Jung was originally a follower of Sigmund Freud. The relationship eventually fractured over Jung’s criticism of Freud’s emphasis on sexuality during development, which led Jung to develop his own psychoanalytic approach known as analytical psychology.

While Jung agreed with Freud that the unconscious played an important role in personality and behavior, he expanded on Freud’s idea of the personal unconscious to include what Jung called the collective unconscious.

Jung believed that the human psyche was composed of three components:

  • The ego
  • The personal unconscious
  • The collective unconscious

According to Jung, the ego represents the conscious mind, and the personal unconscious contains memories—including those that have been suppressed.

The collective unconscious is a unique component in that Jung believed that this part of the psyche served as a form of psychological inheritance. It contained all of the knowledge and experiences that humans share as a species.

The Origins of Jung’s Archetypes

Jung believed that archetypes come from the collective unconscious. He suggested that these models are innate, universal, unlearned, and hereditary. Archetypes organize how we experience certain things.

“All the most powerful ideas in history go back to archetypes,” Jung explained in his book, ”The Structure of the Psyche.”

“This is particularly true of religious ideas, but the central concepts of science, philosophy, and ethics are no exception to this rule. In their present form, they are variants of archetypal ideas created by consciously applying and adapting these ideas to reality. For it is the function of consciousness, not only to recognize and assimilate the external world through the gateway of the senses but to translate into visible reality the world within us,” he suggested.

Jung rejected the concept of tabula rasa, or the notion that the human mind is a blank slate at birth to be written on solely by experience. He believed that the human mind retains fundamental, unconscious, biological aspects of our ancestors. These “primordial images,” as he initially dubbed them, serve as a basic foundation of how to be human.

The archaic and mythic characters that make up the archetypes reside with all people from all over the world, Jung believed. Archetypes symbolize basic human motivations, values, and personalities.

Jung believed that each archetype played a role in personality, but felt that most people were dominated by one specific archetype. According to Jung, the actual way in which an archetype is expressed or realized depends upon a number of factors, including an individual’s cultural influences and uniquely personal experiences.

Jung identified four major archetypes but also believed that there was no limit to the number that may exist. The existence of these archetypes cannot be observed directly but can be inferred by looking at religion, dreams, art, and literature.

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Carl Jung’s Theories: Archetypes, & The Collective Unconscious

By Dr. Saul McLeod, published 2018

Carl Jung was an early supporter of Freud because of their shared interest in the unconscious. He was an active member of the Vienna Psychoanalytic Society (formerly known as the Wednesday Psychological Society).

When the International Psychoanalytical Association formed in 1910 Jung became president at the request of Freud.

freud Wednesday society

Wednesday Psychological Society

However in 1912 while on a lecture tour of America Jung publicly criticized Freud’s theory of the Oedipus complex and his emphasis on infantile sexuality. The following year this led to an irrevocable split between them and Jung went on to develop his own version of psychoanalytic theory.

Most of Jung’s assumptions of his analytical psychology reflect his theoretical differences with Freud. For example, while Jung agreed with Freud that a person’s past and childhood experiences determined future behavior, he also believed that we are shaped by our future (aspirations) too.

Differences between Jung and Freud

Jung - Freud Comparison Table

Theory of the Libido

Jung (1948) disagreed with Freud regarding the role of sexuality. He believed the libido was not just sexual energy, but instead generalized psychic energy.

For Jung, the purpose of psychic energy was to motivate the individual in a number of important ways, including spiritually, intellectually, and creatively. It was also an individual’s motivational source for seeking pleasure and reducing conflict

Theory of the Unconscious

Like Freud (and Erikson) Jung regarded the psyche as made up of a number of separate but interacting systems. The three main ones were the ego, the personal unconscious, and the collective unconscious.

According to Jung, the ego represents the conscious mind as it comprises the thoughts, memories, and emotions a person is aware of. The ego is largely responsible for feelings of identity and continuity.

Like Freud, Jung (1921, 1933) emphasized the importance of the unconscious in relation to personality. However, he proposed that the unconscious consists of two layers.

The first layer called the personal unconscious is essentially the same as Freud’s version of the unconscious. The personal unconscious contains temporality forgotten information and well as repressed memories.

Jung (1933) outlined an important feature of the personal unconscious called complexes. A complex is a collection of thoughts, feelings, attitudes, and memories that focus on a single concept.

The more elements attached to the complex, the greater its influence on the individual. Jung also believed that the personal unconscious was much nearer the surface than Freud suggested and Jungian therapy is less concerned with repressed childhood experiences. It is the present and the future, which in his view was the key to both the analysis of neurosis and its treatment.

The Collective Unconscious

However, by far the most important difference between Jung and Freud is Jung’s notion of the collective (or transpersonal) unconscious. This is his most original and controversial contribution to personality theory.

The collective unconscious is a universal version of the personal unconscious, holding mental patterns, ormemory traces, which are shared with other members of human species (Jung, 1928). These ancestral memories, which Jung calledarchetypes, are represented by universal themes in various cultures, as expressed through literature, art, and dreams.

‘The form of the world into which [a person] is born is already inborn in him, as a virtual image’ (Jung, 1953, p. 188).

According to Jung, the human mind has innate characteristics “imprinted” on it as a result of evolution. These universal predispositions stem from our ancestral past. Fear of the dark, or of snakes and spiders might be examples, and it is interesting that this idea has recently been revived in the theory of prepared conditioning (Seligman, 1971).

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However, more important than isolated tendencies are those aspects of the collective unconscious that have developed into separate sub-systems of the personality. Jung (1947) called these ancestral memories and images archetypes.

Jungian Archetypes

Jungian archetypes are defined as images and themes that derive from the collective unconscious, as proposed by Carl Jung. Archetypes have universal meanings across cultures and may show up in dreams, literature, art or religion.

Jungian archetypes are defined as images and themes that derive from the collective unconscious, as proposed by Carl Jung. Archetypes have universal meanings across cultures and may show up in dreams, literature, art or religion.

Jung (1947) believes symbols from different cultures are often very similar because they have emerged from archetypes shared by the whole human race which are part of our collective unconscious.

For Jung, our primitive past becomes the basis of the human psyche, directing and influencing present behavior. Jung claimed to identify a large number of archetypes but paid special attention to four.

Jung labeled these archetypes the Self, the Persona, the Shadow and the Anima/Animus.

The Persona

The persona (or mask) is the outward face we present to the world. It conceals our real self and Jung describes it as the “conformity” archetype. This is the public face or role a person presents to others as someone different to who we really are (like an actor).

The Anima/Animus

Another archetype is the anima/animus. The “anima/animus” is the mirror image of our biological sex, that is, the unconscious feminine side in males and the masculine tendencies in women.

Each sex manifests attitudes and behavior of the other by virtue of centuries of living together. The psyche of a woman contains masculine aspects (the animus archetype), and the psyche of a man contains feminine aspects (the anima archetype).

The Shadow

Next is the shadow. This is the animal side of our personality (like the id in Freud). It is the source of both our creative and destructive energies. In line with evolutionary theory, it may be that Jung’s archetypes reflect predispositions that once had survival value.

The Self

Finally, there is the self which provides a sense of unity in experience. For Jung, the ultimate aim of every individual is to achieve a state of selfhood (similar to self-actualisation), and in this respect, Jung (like Erikson) is moving in the direction of a more humanist orientation.

That was certainly Jung’s belief and in his book “The Undiscovered Self” he argued that many of the problems of modern life are caused by “man’s progressive alienation from his instinctual foundation.” One aspect of this is his views on the significance of the anima and the animus.

Jung argues that these archetypes are products of the collective experience of men and women living together. However, in modern Western civilization men are discouraged from living their feminine side and women from expressing masculine tendencies. For Jung, the result was that the full psychological development both sexes was undermined.

Together with the prevailing patriarchal culture of Western civilization this has led to the devaluation of feminine qualities altogether, and the predominance of the persona (the mask) has elevated insincerity to a way of life which goes unquestioned by millions in their everyday life.

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Critical Evaluation

Jung’s (1947, 1948) ideas have not been as popular as Freud’s. This might be because he did not write for the layman and as such his ideas were not a greatly disseminated as Freud’s. It may also be because his ideas were a little more mystical and obscure, and less clearly explained.

On the whole modern psychology has not viewed Jung’s theory of archetypes kindly. Ernest Jones (Freud’s biographer) tells that Jung “descended into a pseudo-philosophy out of which he never emerged” and to many his ideas look more like New Age mystical speculation than a scientific contribution to psychology.

However, while Jung’s research into ancient myths and legends, his interest in astrology and fascination with Eastern religion can be seen in that light, it is also worth remembering that the images he was writing about have, as a matter of historical fact, exerted an enduring hold on the human mind.

Furthermore, Jung himself argues that the constant recurrence of symbols from mythology in personal therapy and in the fantasies of psychotics support the idea of an innate collective cultural residue. In line with evolutionary theory it may be that Jung’s archetypes reflect predispositions that once had survival value.

Jung proposed that human responses to archetypes are similar to instinctual responses in animals. One criticism of Jung is that there is no evidence that archetypes are biologically based or similar to animal instincts (Roesler, 2012).

Rather than being seen as purely biological, more recent research suggests that archetypes emerge directly from our experiences and are reflections of linguistic or cultural characteristics (Young-Eisendrath, 1995).

However, Jung’s work has also contributed to mainstream psychology in at least one significant respect. He was the first to distinguish the two major attitudes or orientations of personality – extroversion and introversion (Jung, 1923). He also identified four basic functions (thinking, feeling, sensing, and intuiting) which in a cross-classification yield eight pure personality types.

Psychologists like Hans Eysenck and Raymond Cattell have subsequently built upon this. As well as being a cultural icon for generations of psychology undergraduates Jung, therefore, put forward ideas which were important to the development of modern personality theory.

How to reference this article:

McLeod, S. A. (2018, May 21). Carl jung. Simply Psychology. www.simplypsychology.org/carl-jung.html

APA Style References

Jung, C. G. (1921). Psychological types. The collected works of CG Jung, Vol. 6 Bollingen Series XX.

Jung, C. G. (1923). On The Relation Of Analytical Psychology To Poetic Art 1. British Journal of Medical Psychology, 3(3), 213-231.

Jung, C. G. (1928). Contributions to analytical psychology. New York: Harcourt Brace

Jung, C. G. (1933). Modern man in search of his soul.

Jung, C. G. (1947). On the Nature of the Psyche. London: Ark Paperbacks.

Jung, C. G. (1948). The phenomenology of the spirit in fairy tales. The Archetypes and the Collective Unconscious, 9(Part 1), 207-254.

Jung, C. G. (1953). Collected works. Vol. 12. Psychology and alchemy.

Roesler, C. (2012). Are archetypes transmitted more by culture than biology? Questions arising from conceptualizations of the archetype. Journal of Analytical Psychology, 57(2), 223-246.

Seligman, M. E. P. (1971). Preparedness and phobias. Behavior Therapy, 2(3), 307-20.

Young-Eisendrath, P. (1995). Struggling with jung: The value of uncertainty. Psychological Perspectives, 31(1), 46-54.

How to reference this article:

McLeod, S. A. (2018, May 21). Carl jung. Simply Psychology. www.simplypsychology.org/carl-jung.html

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