Personality psychology Essay Example for Free

Personality psychology Essay Abstract Carl Gustav Jung has influenced many facets of modern psychology and counseling with his unique spiritual approach to personality theory. Herein lies a biographical address of Jungs life, a comprehensive overview of the principle tenets of his personality theories, and a Christian evaluation of his work. Specific attention is given to comparing and contrasting Jungs theory of a collective unconscious with a Christians understanding of the spiritual world. In addition, a guide is provided to Christians looking to mine Jungs work for techniques that might help their clients, while at the same time avoiding others that cannot coincide with orthodox Christian beliefs. EVALUATING JUNG FROM A CHRISTIAN PERSPECTIVE Evaluating Jung From A Christian Perspective Carl Jung lived a very interesting life, and has provided the fields of psychology and counseling with valuable perspective and insight. A modern Christian psychologist or counselor would do well to mine Jungs theories for useful application today. The difficulty is found in moving past Jungs cloud of mysticism and properly applying orthodox Christian beliefs to Jungs work. The Life Story of Jung Boyhood Carl Gustav Jung was born in 1875 in Kessnil, Switzerland (Jung, 1989). It is quite telling that very early in Jungs autobiography he describes how he came to his understanding of Jesus as a boy. Jung (1989) described how the natural dangers around his home led to untimely deaths, how his father presided over these funerals, and how Jung lost trust in Jesus because Jesus allowed or caused these people to die. He admits, â€Å"In later years and until my confirmation, I made every effort to force myself to take the required positive attitude to Christ. But I could never succeed in overcoming my secret distrust† (Jung, 1989, pp. 13-14). Jung wrote his autobiography while he was in his eighties and only a few years before he died. Either Jung was a little boy particularly sensitive to his faith, or as an old man he superimposed some of his mature hostility to Christianity onto his memories of early life. Either way, it seems Jung would admit that he was never a Christian. Another strange phenomenon in Jungs early life was a strange experience he described as occurring while he was around eight or nine years old and playing on a favorite rock he had: Often, when I was along, I saw down on this stone, and then began an imaginary game that went something like this: â€Å"I am sitting on top of this stone and it is underneath. † But the stone also could say â€Å"I† and think: â€Å"I am lying here on this slope and he is sitting on top of me. † The question then arose: â€Å"Am I the one who is sitting on the stone, or am I the stone on which he is sitting? † (Jung, 1989, p. 20) It is possible to dismiss this event as a childs whimsy and miss the significant dissociative quality that affected Jung. As if Jung anticipated this, he follows this memory with another even more emphatic. He carved a two-inch long manikin out of his school ruler, dressed it, made a stone for it, and secretly hid it in his attic (Jung, 1989). His thoughts show how divided and anxious his personality had become. â€Å"No one could discover my secret and destroy it. I felt safe, and the tormenting sense of being at odds with myself was gone† (Jung, 1989, p.21). This introspective dialogue confirms Jung struggled with a personality disorder himself. Young Adulthood and Parents Not surprisingly, these two themes of distrust toward Christianity and an increasingly manifest disorder continued into Jungs formative years. â€Å"As a school boy, Jung began to experience himself and be convinced that he was both the child he objectively seemed to be and also an authoritative wise old man who had lived in the eighteenth century† (Sollod, Wilson, Monte, 2009, p. 157). According to Sollod et al. (2009) while trying to understand himself, Jung also struggled with understanding his parents and his home life. Jungs father was a pastor of the Swiss Reformed Church who struggled with his own faith, and his mother seemed to possess two personalities. Sometimes she was a sweet mother and wife, and at other times she was a â€Å"witch, prophetess, and seeress who communicated with spirits† (Sollod et al. , 2009, p. 157). The two themes most obvious in young Jung are the same two themes that dominated the lives of his parents. EVALUATING JUNG FROM A CHRISTIAN PERSPECTIVE Adulthood. Later, Jung (1989) proved to be a good student and was considering a career as a medical man when he was strongly influenced by paranormal events in his house. Curious, he began to attend seances with his family and included these events in his doctoral thesis. After finishing that, Jung (1989) says, â€Å"On December 10, 1900, I took up my post as assistant at Burgholzi Mental Hospital, Zurich† (p. 111). It was there Jung became interested in the mentally ill and Freuds work. Freud and Jung became close, and Jung learned much from Freud. However, a bitterness developed between them and they began to break apart. Sollod et al. explains: By 1913, the break with Freud and the Freudians had become permanent. As we have seen, this period also signaled Jungs development of the most distinctive aspects of his own theorizing and his own personal voyage into the depths of what he termed the â€Å"collective unconscious. † (2009, p. 159) From this association and then public break with Freud, Jung and his ideas began to gain in popularity. He began to develop many independent theories in addition to the collective unconscious, but the basis of his personality theories remain rooted in Freudian thought. Still, most of Jungs theories were inspired from his own personal, spiritual experiences (Boa, 2004, p. 97). Jungs Theories The Collective Unconscious It is good to begin discussing Jungs theories in relation to his break with Freud. We can draw from our understanding of Freud the concepts of psycho-sexual unconscious drives, repression, and the id, ego, and superego to gain an understanding of where Jung began. Jung looked deeper into the concept of the unconscious and found a collective element there: If we analyze the persona we remove the mask and discover that what appeared to be an individual is at bottom collective. We thus trace â€Å"the Little God of the World† back to his origin, that is, to a personification of the collective psyche. Finally, to our astonishment, we realize that the persona was only the mask of the collective psyche. Whether we follow Freud and reduce the primary impulse to sexuality, or Adler and reduce it to the elementary desire for power, or reduce it to the general principle of the collective psyche which contains the principles of both Freud and Adler, we arrive at the same result: namely, the dissolution of the personal into the collective. (Jung, 2008, p.38) Jung believed this collective unconscious was a natural result of the evolutionary process in humans, and therefore â€Å"is morally and aesthetically neutral and should not be regarded as an enemy to be avoided† (Boa, 2004, p. 97). Christian Response To The Collective Unconscious Jungs collective unconscious might excite the Christian who is thinking of the biblical descriptions of angels, demons, heaven, hell, and the entire spiritual world. Is Jung tapping into a part of all of us that comprehends these spiritual things? Both the Christians understanding of the spiritual world and Jungs collective unconscious are unseen. And both views believe all humanity participates or will participate in their unseen world. However, Jungs view is specifically amoral, whereas Scripture describes Gods revealed morality for humans in the material world and angels and demons in the spirit world (2 Pet 2:410 NASB). For the collective unconscious to encompass all the Christian understands about the spiritual world, it would have to be under Gods authority and therefore moral. A Christian understands God as eternal, omnipotent, omniscient, and omnibenevolent, and thus God would have sovereignty over the collective unconscious if it did exist. In addition, a Christians understanding of the spirit world is that it exists as a real space even though it cannot be seen. A Christian believes this spirit world cannot be entered by a human voluntarily. These two beliefs are antithetical to Jungs understanding of the collective unconscious. Not only does Jung claim to have voluntarily entered the collective unconscious, but much of his later work is based on his return from this place including a mysterious little red book. His writings in that red book were very different from most of his professional work: Instead, the book was a kind of phantasmagoric morality play, driven by Jungs own wish not just to chart a course out of the mangrove swamp of his inner world but also to take some of its riches with him. It was this last part – the idea that a person might move beneficially between the poles of the rational and irrational, the light and the dark, the conscious and the unconscious – that provided the germ for his later work and for what analytical psychology would become. (Corbett, 2009,  ¶ 16). The orthodox Christian is forced to conclude that Jungs theory of a collective unconscious has no bearing on the reality of the spiritual world. Archetypes Jung, however, believed in the reality of the collective unconscious and devoted much of his life to its experience and study. From this work came his understanding of archetypes. He defined archetypes loosely as primal images and experiences shared in humanitys unconscious world (Sollod et al. , 2009, pp. 161-162). These archetypes include names such as the Mother, the Trickster, the Shadow, the Hero, the Anima, and the Animus. Freud believed archetypes on the unconscious side and instincts on the conscious side combined to drive a human (Boa, 2004, p. 159). Or, put another way, Daryl Sharp (2001) explains an archetype is â€Å" a universal tendency to form certain ideas and images and to behave in certain ways. Instincts are the physiological counterparts of archetypes† (p. 14). The general and inclusive nature of the collective unconscious and archetypes made Jung popular among secular and religious spiritualists. Here was a theory they could united behind and put its tenets to work in a practical psychology. Christian Response To The Archetypes Jung easily used the idea of archetypes to interact with Christianity. All of the major historical figures and many icons associated with Christianity can all be explained through archetypes. However at its core Jungs creation of archetypes is not compatible with Christianity as Boa (2004) explains: Disagreement exists among theologians as to whether Jungs system repudiates or is compatible with Christianity, some arguing that it undermines biblical authority, and others claiming that it illuminates and enhances the Christian message. However, the psychological interpretation of Christianity in works like Symbols of Transformation and Answer to Job denounces the scriptural portrait of Yahweh and Christ and rejects traditional Christianity as inadequate for modern culture. (p. 101) The orthodox Christian must not reduce God to the status of one archetype among many, and is encouraged to view the historical figures mentioned in the Bible as literal. One may also study Jung further to read of his aversion to orthodox Christianity more clearly. Word Association Test. Whereas Freud relied on hypnosis and forcing a subject to concentrate to draw out unconscious tangles in a person, Jung developed a word association test. Jung would provide the subject with a card with a stimulus word written on it, would ask the subject to respond to the word, and would record reaction times. This method was very successful in identifying unconscious problems. Jung would later improve on this technique to measure more physical responses from the subject (Sollod et al. , 2009, p. 148). Christian Response To The Word Association Test. Jungs word association test would be improved on and expanded to the many different versions of psychological tests we see today. This method, and methods like it, are useful in determining where a client might need to focus or might be hurting and not realize it. This test would be particularly useful with children or with clients who are unaware of the nature of their psychological baggage. Unlike the incompatable differences associated with the collective unconscious and archetypes theories, the word association test is a useful tool that any Christian should consider. The Introvert and the Extrovert. Jung also developed a model for understanding personality types by observing the differences between Freud and Adler. Jung believed there was a continuum between introversion and extroversion and that everyone fell on a different place on that continuum. Jung also broke those two general types into more specific types, and used this model to fit personalities into categories (Sollod et al. , 2009, pp. 166-171). Later Hans Eysenck, influenced by behaviorist and cognitive schools of thought regarding personality theory, expanded on Jungs ideas of introversion and extroversion. He performed tests that partially confirmed the basis of Jungs descriptions, and then described how the ideas Jung postulated had been around since the times of ancient Greece. Nevertheless, Eysencks evaluation and expansion of Jungs work has led to an understanding of personality types that is useful today Sollod et al. , 2009, pp. 501-506). In addition, â€Å"Web sites based on the dimensions Jung outlined have proliferated, and one can find a number of well-researched tests of Jungian types. Foremost among these are the Myers-Briggs test and the Kiersey temperament survey† (Sollod et al. , 2009, p. 170). Christian Response To The Introvert and Extrovert Types Similar to the word association test, Jungs formulation and the subsequent development of personalty type theories based on introversion and extroversion are helpful diagnostic tools. While observing the view that a human does not completely fit into a single personality type, and humans personalities change, these tools should be utilized in a modern psychology or counseling setting in addition to usual methods. A Christian can counsel another Christian with scripture in truth and love while better understanding that client in terms of their general personality bent. Summary There is no doubt that Carl Gustav Jung lived a troubled life and regularly interacted with the occult. Were he alive today, its likely the fields of psychology and counseling would treat him more as a patient than a contributor. Nevertheless, his ideas and views help shape each of those fields and influenced many others who also helped shape those fields. A Christian would do well to mine Jungs life and work through a filer of orthodox belief. Even though Jung was a nonbeliever, a troubled man, and was hostile to orthodox Christianity, his unique insights are still useful in doing Gods will in todays world. After studying Jung, a counselor is better equipped to help people. References Boa, K. (2004). Augustine to Freud: What theologians psychologists tell us about human nature and why it matters. Nashville, TN: BH Publishing Group. Corbett, S. (2009, September 16). The Holy Grail of the Unconscious. The New York Times. Retrieved from http://www. nytimes. com Jung, C. (2008). The Conception of the Unconscious. In M. W. Schustack H. S. Friedman (Eds. ), The Personality Reader, (2nd ed. , pp. 36-40). Boston, MA: Pearson Education, Inc. Jung, C. (1989). Memories, Dreams, Reflections. New York: Vintage Books. Sharp, D. (2001). Digesting Jung: Food for the journey. Toronto, ON: Inner City Books. Sollod, R. N. , Wilson J. P. , Monte C. F. (2009). Beneath The Mask? : An introduction to theories of personality (8th ed. ). Hoboken, NJ: John Wiley Sons.

civils rights :: essays research papers

  Ã‚  Ã‚  Ã‚  Ã‚  The humanities course here at Roanoke College have provided me with an in depth look at the evolution of humans, more specifically humanism. The evolution I am talking about is not how we have evolved physically or in the Darwin type sense. What I am talking about is how we have evolved as a race of people. We need to survive and as we learn we use that knowledge to make life easier and survival possible. We not only create ways to entertain and pleasure ourselves but we protect ourselves. In the second half of this humanities course I have learned that surviving isn’t everything, that making things better and right can be just as important. It might be bold of me to say that surviving is easy, but I have faith that I can say challenging the known ways of survival isn’t.   Ã‚  Ã‚  Ã‚  Ã‚  This course begins with Martin Luther, a man who challenged the church, who proposed that what they were doing was wrong and that he intended to change it. This I’m sure was not a very easy thing for him to do. In fact it is known that others before him had spoken out against the church but with no or modest success. He was able to capitalize on one thing however, the printing press. This newly developed device had enabled him to do what others could not. He used new technology to fight the norm. He wasn’t simply going to let someone tell him, how or when to worship. This could have easily leaded to his death, but others agreed. Martin Luther wasn’t just another guy looking to get rich, he was looking out for the good of humanity. That’s something that I have seen flow through both courses. It takes a strong person to stand up and challenge the established, but we can see throughout time that we have progressed as humans and in society by fighting against what is wrong.   Ã‚  Ã‚  Ã‚  Ã‚  I’ll be the first to admit that it’s easy to not pay attention in class, or that what we are learning would have a little effect on myself. I never expected to be so moved in this class. We read countless literature about people sticking their neck out to say what they felt was right and to protect the rights of others. But I was most affected in this course when we got to the civil rights movement.

Netscape’s Initial Public Offering

Finance 414- Individual Case Questions: â€Å"Netscape’s Initial Public Offering† SS13 You are responsible for handing in written answers to the following questions drawn from the case â€Å"Netscape’s Initial Public Offering. † You can work with others on this assignment, but each individual must hand in their own set of answers. 1. The case indicates that a group of media firms made an investment in Netscape during April of 1995. Using figures from the case, what is the minimum value these investors must have assessed for Netscape’s assets when they made this investment?The minimum value these investors must have assessed for Netscape’s assets when they made this investment was $163,636,363. 60. ($18M/. 11) I used $18M because that would be 11% of their equity. 2. Using figures in the exhibits, estimate Microsoft’s market value of equity on June 30, 1995. Microsoft’s market value of equity on June 30, 1995 was $56,730,960. (39 . 00*2. 32*627,000 shares) 3. Why would Netscape prefer an IPO to the alternative of attempting to borrow new funds from a bank?Netscape would prefer an IPO to the alternative of attempting to borrow new funds from a bank because they wished to fund expected future growth, stockpile cash, and gain visibility. Discussion question: You do not need to answer the following question, but you should think about it in advance since we will be discussing it in class. Is $28 the correct price for Netscape stock? What assumptions about growth rates in earnings might justify this stock price?

Dalhousie - Free Essay Example

Sample details Pages: 3 Words: 897 Downloads: 2 Date added: 2017/09/20 Category Advertising Essay Type Argumentative essay Tags: Adventure Essay Did you like this example? JUVENILE ADVENTURERS Auro Adventure Educational Trekking Adventure program @ Dalhousie (H. P. ) April/May 2010 Juvenile Adventurers Auro Adventure is pleased to announce Adventure Camps at DALHOUSIE during summer vacation 2010. During the camps various activities like Rock climbing, Bird watching, Star gazing, Slide-shows, River crossing, Map reading, painting, etc. are coordinated with trekking in such a way that makes these camps not only enjoyable but equally informative. Training is imparted to the participants by qualified experienced mountaineers. The participants will have opportunity to interact with leading personalities of Indian mountaineering during the talk shows, slide shows, movie shows which shall be arranged during the camp. Evening campfires, after day’s hard work, is the time to learn about the extra skills that the other participants possess and to represent yourself! The hill resort of Dalhousie (7000 ft. 2150 m. ), situated on the main ran ge of Dhauladhar, commands a panoramic view of the ice-covered Pir Panjal Range. It is surrounded by thick forests, and the treks through these forests and the slopes of the mountains are the most rewarding. We are pleased to announce a Seven-day trekking/training programme for the interested and young in spirit. PROGRAMME OUTLINE Day 1: Reporting at Dalhousie, room allotment, brief orientation, dinner and rest. Day 2 to 6: Trekking during the day to the deep forests and high mountains, training/techniques of walking/climbing in the mountains, rock climbing, river crossing, talk, introduction to flora fauna of Himalaya, Ornithology Practical, slide show, adventure games, drawing-painting, creative writing, etc. in the evening and camp fire (at least once) during the camp. Visit to Kala Top Wildlife Sanctuary and Khajjiar, partly by vehicle and partly by trek. Day 7: Send off. Programme Details: Batch |Starting from Ahmadabad |Reporting at Dalhousie in the |Starting from Dalhousie in the |Reaching back at | | | |evening |Morning |Ahmadabad | |1st |20 April 2010 |21 April 2010 |27 April 2010 |28 April 2010 | |2nd |26 April 2010 |27 April 2010 |3 May 2010 |4 May 2010 | |3rd |2 May 2010 |3 May 2010 |9 May 2010 |10 May 2010 | |4th |8 May 2010 |9 May 2010 |15 May 2010 |16 May 2010 | |5th NRI | |28 May |4 June 2010 | | Ahmadabad to Pathankot back by train No 9223 9224 Pathankot to Dalhousie back by Bus. Charges Coast †¢ For 1st to 4th Batch: Rs. 7500/- per Adult Rs. 7000/- per Student. Registration fees Rs. 2000/- (Advance and Non refundable) [Cost includes travel expense i. e. Ahmadabad to Ahmadabad. However, participants will have to manage their food en route. ] †¢ For NRI 5th Batch:400 US $ / per participants (All Advance) Note of caution: The organizers are experienced, qualified and ensure full safety in all activities. However, the organizers won’t be responsible for any mishap or accident. †¢ The participants will get accommoda tion in hotel rooms with wall to wall carpet and 24hrs running hot water. If participants are coming with the family, the children will be accommodated separately with other children of their age in the same hotel premises. †¢ All sessions of the camp would be compulsory for all participants. It’s an educational trekking camp wherein the participants may have to trek 8/10 kms per day in forests. †¢ Menu for food will be decided by the organizers. Individual demands will not be entertained. The participants will get quality healthy food according to the climate. ( Breakfast, Lunch, Tea Dinner) †¢ No age bar. All who are young in spirit may join. †¢ Register before 29th January 2010. NOTES 1. Maximum 65 participants per batch. 2. Parents may join the camp along with their children. 3. A certificate of participation will be awarded to each participant. 4. It will be possible to contact the participants on phone in late evenings or early mornings. Participan ts can also make calls from the STD booth in the hotel premises. 5. Temperature in Dalhousie during the programme may be around 18-27 ° during the day and 10-16 ° during nights. 6. Day-to day programme may change in case of bad weather or due to unforeseen circumstances. Dalhousie.. the gift of Lord to Himachal Pradesh Thick forests, wildlife tranquil ambience and refreshing views of the far mountains draped in snow. Dalhousie is an enchanting little town with a colonial hangover. Its lush forests of pine, cedar and deodar attract nature-lovers, along with the usual throng of tourists seeking shelter from the sweltering heat of the plains. Set on five hills and facing the Pir Panjal range, one can view the Ravi, Beas and Chenab rivers from certain vantage points. Fold after fold of mountains, snow-capped and pristine, can be viewed from the jagged Pangi Valley, which is a trekker’s paradise. Whether claims that Rabindranath Tagore penned his first poem here or Subha sh Chandra Bose visited it secretly, hold good or not, Dalhousie’s spectacular landscape sure warrants a visit! Location: Dalhousie is a sleepy little place along the Dhauladhar Range in Himachal Pradesh, 80 kms from Pathankot at an altitude that varies between 5,000 and 7800 feet. Climate: Summers are fairly pleasant, with temperatures ranging from 12? C to 25? C . Winters are extremely cold, with temperatures dipping as low as 2? C to 10? C. Things to be carried: Jeans Pants, T-Shirts, Shirts, Socks, Hand gloves, Windproof Jacket, Handkerchief, Ruck Sack, Day Pack, Toilet Kit, First Aid, Medicines, Water Bottle, Torch, Extra cell, Raincoat/Ponchos, Camera, Binocular, Goggle, Sun cap, I-card, Sleeper. No Liquor. No Smoking Contact: Surendra Gohil: 9978970073 (V V Nagar) Nikhil Mori: 9426332003 (Baroda) Kiran Chavda: 09414152270 / 9929322870 (Mt. Abu) *** [emailprotected] com Nikhil. [emailprotected] com kiran. [emailprotected] com / [emailprotected] com Contact: Kiran Ch avda : 09414152270 Nikhil Mori : 9427239035 Surendra Gohil : 9427239008 *** [emailprotected] com Educational Trekking Adventure program *** May 2008 JUVENILE ADVENTURERS JUVENILE ADVENTURERS Don’t waste time! Our writers will create an original "Dalhousie" essay for you Create order