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List of Contributors 撰稿人名单
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-19 DOI: 10.1111/1468-5922.13028
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引用次数: 0
Case Response II 案例回应 II.
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-19 DOI: 10.1111/1468-5922.13026
Marilyn Marshall
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引用次数: 0
Slater, Glen. Jung vs Borg: Finding the Deeply Human in a Posthuman Age. Winter Press. 2024. Pp. 524. Pbk. $29.95 Slater, Glen.荣格与博格:在后人类时代寻找深刻的人性》。Winter Press.2024.Pp.524.平装本,29.95 美元
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-18 DOI: 10.1111/1468-5922.13034
Dennis Patrick Slattery
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引用次数: 0
Introduction from the Clinical Commentaries Editors 临床评论》编辑的介绍。
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-17 DOI: 10.1111/1468-5922.13022
Constance Romero, Laura Tuley
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引用次数: 0
Pietrantonio, Violet. (2023). “ Raw Reveries, Polaroid Reveries: Some Hypotheses About Possible Functions and Technical Uses of Reveries”. International Journal of Psychoanalysis, 104(2), 223–243. https://doi.org/10.1080/00207578.2023.2181816 Pietrantonio, Violet.(2023)."原始遐想,宝丽来遐想:国际精神分析杂志》,104(2),223-243。国际精神分析杂志》,104(2),223-243。https://doi.org/10.1080/00207578.2023.2181816。
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-02 DOI: 10.1111/1468-5922.13019
Mark Winborn
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引用次数: 0
Taipale, Joona. (2023). “ Winnicott and the (un)Integrated Self”. The International Journal of Psychoanalysis, 104(3), 467–489. https://doi.org/10.1080/00207578.2023.2194364 Taipale, Joona.(2023)."温尼科特与(未)整合的自我》。国际精神分析杂志》,104(3),467-489。https://doi.org/10.1080/00207578.2023.2194364。
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-01 DOI: 10.1111/1468-5922.13023
Lara Newton
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引用次数: 0
Numa, Sharon. (2023). “ How Psychoanalysis can Contribute to Understanding Racism”. The International Journal of Psychoanalysis, 104(5), 860–868. https://doi.org/10.1080/00207578.2023.2255473 Numa, Sharon.(2023)."精神分析如何有助于理解种族主义》。国际精神分析杂志》,104(5),860-868。https://doi.org/10.1080/00207578.2023.2255473。
IF 0.5 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-07-01 DOI: 10.1111/1468-5922.13018
Maria Giovanna Bianchi
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引用次数: 0
The Human Body is the Collective Unconscious: Archetypal Images as Innate Embodied Metaphors 人体是集体无意识:原型图像是与生俱来的体现性隐喻。
IF 0.4 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-05-29 DOI: 10.1111/1468-5922.12998
Erik Goodwyn
<p>For a significant part of its history, archetype theory has been undermined by criticisms containing unexamined Cartesian assumptions. Such assumptions treat all cognition as disembodied, consisting of mere manipulation of abstract, inherently meaningless signs mimicked from verbal instruction or cultural learning. Since the 1980s, due to the results of many independent disciplines, however, this view is being replaced with one of <i>embodied</i> cognition. This shift has important consequences for archetype theory, allowing us to provide a non-reductive biological anchor that explains many characteristics of the archetypal image.</p><p>Pendant une partie importante de son histoire, la théorie des archétypes a été discréditée par des critiques contenant des hypothèses cartésiennes qui n’étaient pas remises en question. De telles hypothèses considèrent que toute capacité cognitive est désincarnée et consiste en une simple manipulation de signes abstraits et intrinsèquement dépourvus de sens, imités à partir d’instructions verbales ou d’apprentissage culturel. Néanmoins depuis les années 1980, du fait de résultats provenant de plusieurs disciplines indépendantes, cette façon de voir est remplacée par une autre: celle de la capacité cognitive <i>incarnée</i>. Ce déplacement a des conséquences importantes pour la théorie des archétypes, nous permettant de fournir un ancrage biologique non-réducteur qui explique un grand nombre de caractéristiques de l’image archétypale.</p><p>Während eines bedeutenden Teils ihrer Geschichte wurde die Archetypentheorie durch Kritiken untergraben, die ungeprüfte kartesiansche Annahmen enthielten. Solche Annahmen behandeln jede Erkenntnis als körperlos, bestehend lediglich aus der Manipulation abstrakter, inhärent bedeutungsloser Zeichen, die durch verbale Anleitung oder kulturelles Lernen nachgeahmt werden. Seit den 1980-er Jahren wird diese Sichtweise aufgrund der Ergebnisse vieler unabhängiger Disziplinen jedoch durch die Sichtweise der <i>verkörperten</i> Erkenntnis ersetzt. Diese Verschiebung hat wichtige Konsequenzen für die Archetypentheorie und ermöglicht es uns, einen nicht-reduktiven biologischen Anker bereitzustellen, der viele Merkmale des archetypischen Bildes erklärt.</p><p>Per una parte significativa della sua storia, la teoria degli archetipi è stata indebolita da critiche contenenti presupposti cartesiani non verificati. Tali presupposti trattano tutta la cognizione come se fosse disincarnata, consistente in una mera manipolazione di segni astratti, intrinsecamente privi di significato, imitati dall’istruzione verbale o dall’apprendimento culturale. A partire dagli anni’80, grazie ai risultati di molte discipline indipendenti, tuttavia, questa visione è stata sostituita da una di cognizione incarnata. Questo cambiamento ha avuto importanti conseguenze per la teoria degli archetipi, permettendoci di fornire un ancoraggio biologico non-riduttivo che spiega molte caratteristiche dell’immagine archetipic
在原型理论的发展史上,有相当长的一段时期,它受到了包含未经审查的笛卡尔假设的批评。这种假设将所有认知都视为非实体的,仅仅是对抽象的、本质上毫无意义的符号的操作,而这些符号是从语言教学或文化学习中模仿而来的。然而,自 20 世纪 80 年代以来,由于许多独立学科的成果,这种观点正在被具身认知所取代。这一转变对原型理论具有重要影响,使我们能够提供一个非还原性的生物锚,解释原型形象的许多特征。
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引用次数: 0
Warren Colman in Conversation with Amanda Dowd 沃伦-科尔曼与阿曼达-多德的对话。
IF 0.4 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-05-12 DOI: 10.1111/1468-5922.13011

This conversation between former Journal Editor-in-Chief Warren Colman and Deputy Editor Amanda Dowd took place via Zoom on Sunday, September 3 2023. The conversation ranges widely as Warren shares stories of his formative years and speaks about his experiences regarding his introduction to Jung, his training as an analyst, and his significant contributions to our profession via his writing and editorship of the Journal.

期刊前主编沃伦-科尔曼(Warren Colman)和副主编阿曼达-多德(Amanda Dowd)于2023年9月3日星期日通过Zoom进行了这次对话。对话内容广泛,沃伦分享了他成长时期的故事,讲述了他接触荣格、接受分析师培训的经历,以及他通过写作和《期刊》编辑工作为我们的行业做出的重大贡献。
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引用次数: 0
The Personal and The Transpersonal Psyche: Human Suffering, the Archetypes and the Clinical Encounter 个人心理与超个人心理:人类苦难、原型与临床交锋》(The Personal and The Transpersonal Psyche: Human Suffering, the Archetypes and the Clinical Encounter)。
IF 0.4 Q2 PSYCHOLOGY, PSYCHOANALYSIS Pub Date : 2024-05-10 DOI: 10.1111/1468-5922.13010
Max Phillips
<p>While Jung’s notion of archetypes has had far-reaching universal appeal and significance, it remains less obvious how these ideas might benefit the analytic patient. In particular, the therapist and/or patient may struggle to hold the tension between the latter’s personal neuroses and how transpersonal/archetypal elements inform his/her experience. While Jung strove to develop a treatment that dealt primarily with the archetypal/objective psyche, the personal psyche is arguably the medium through which the archetypes are experienced. I contend that the “discipline” of Jungian analysis evolved from a transposition of Jung’s ideas around transpersonal, philosophical and religious themes (borne out of his own self-analysis), into a two-person psychotherapeutic process. Jung provides little description of his clinical encounters and the way in which he conducted his analyses leaving an uncertainty that has likely contributed to the divergence of approaches practised today by analytical psychologists. This article considers the implication of these divergences for contemporary Jungian practice and proposes a way of working in the Jungian spirit that maintains a connection to the symbolic realm while at the same time remaining focused on the complexities of personal and relational dynamics.</p><p>Alors que le concept jungien d’archétype a eu un attrait et une importance majeure et universelle, ce qui demeure moins évident est de savoir comment ces idées peuvent bénéficier au patient en analyse. En particulier, le thérapeute et/ou le patient peuvent peiner à contenir la tension entre les névroses personnelles du patient et la manière dont les éléments transpersonnels/archétypaux façonnent son expérience. Alors que Jung s’est efforcé de développer un traitement qui s’occupait essentiellement de la psyché objective/archétypale, c’est la psyché personnelle qui est probablement l’intermédiaire par lequel on fait l’expérience des archétypes. Je soutiens que la « discipline » analyse jungienne est issue de la transposition des idées de Jung autour de thèmes transpersonnels, philosophiques et religieux (issus de sa propre auto-analyse), et qu’elle est progressivement devenue un processus psychothérapeutique impliquant deux personnes. Jung fournit peu de descriptions de ses rencontres cliniques et de la manière dont il conduisait ses analyses, ce qui laisse de l’incertitude. Ceci a probablement contribué au fait qu’il y a des divergences dans les approches utilisées aujourd’hui par les psychologues analytiques. Cet article examine les conséquences de ces divergences pour la pratique contemporaine de l’analyse jungienne. Il propose une manière de travailler dans l’esprit jungien c’est-à-dire en maintenant le lien avec le domaine symbolique, mais tout en restant concentré sur les complexités des dynamiques personnelles et relationnelles.</p><p>Obgleich Jungs Vorstellung von Archetypen eine weitreichende universelle Anziehungskraft und Bedeutung hatte, bleibt e
虽然荣格的原型概念具有深远的普遍吸引力和意义,但这些观点如何使分析病人受益却不那么明显。特别是,治疗师和/或患者可能会努力在后者的个人神经官能症和超个人/原型元素如何影响他/她的体验之间保持紧张关系。虽然荣格努力发展一种主要针对原型/客观心理的治疗方法,但个人心理可以说是体验原型的媒介。我认为,荣格分析这门 "学科 "是从荣格围绕超个人、哲学和宗教主题(源于他自己的自我分析)的思想移植到双人心理治疗过程中演变而来的。荣格对自己的临床经验和分析方法描述甚少,这造成了不确定性,而这种不确定性很可能导致今天分析心理学家所采用的方法各不相同。本文探讨了这些分歧对当代荣格心理学实践的影响,并提出了一种秉承荣格精神的工作方式,即保持与象征领域的联系,同时关注个人和关系动态的复杂性。
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