Sublime

he famously argued that awakening sexual impulses might engender deep conflicts and fears, which then lead to pathological behavior as a way to avoid those conflicts and fears, which he called defense mechanisms.

From the beginning of time, humans have dealt with what Carl Jung called their shadow side—feelings of inferiority, self-hate, guilt, hostility—by projecting it onto an enemy.

Der Soziologe Barry Glassner hat den paradoxen Charakter der Furcht in zeitgenössischen Gesellschaften auf den Punkt gebracht, als er behauptete, dass »viele Befürchtungen konstruiert sind, um sich vor anderen Befürchtungen und tatsächlich vor der Furcht selbst zu schützen«.

The superiority of this group totality over the individual part invests the former with all the marks of an archetype. It is possessed of superior power, has a spiritual character and displays the qualities of leadership, is numinous, and is always the “wholly other,” as is apparent in all institutional groups in which the founder of the group play

Ernest Hartmann, a psychiatrist at Tufts University School of Medicine presented an innovative approach in his book Boundaries in the Mind (1991). Hartmann’s thinking about boundaries has some remarkable parallels with Jean Shinoda Bolen’s interpretation of the Greek trickster, Hermes.

Les archétypes mythiques jungiens sont assez réels et ils sont très importants, comme je l'ai dit. Mais Jung n'est jamais parvenu à différencier soigneusement les archétypes dans leurs composantes prépersonnelles, personnelles et transpersonnelles, et comme les trois sont héritées collectivement, il y a constamment confusion entre le collectif (et