Everything of which I know, but of which I am not at the moment thinking; everything of which I was once conscious but have now forgotten; everything perceived by my senses, but not noted by my conscious mind; everything which, involuntarily and without paying attention to it, I feel, think, remember, want, and do; all the future things which are taking shape in me and will sometime come to consciousness; all this is the content of the unconscious” (Jung, 1921).

Coleman, Donatella Spinelli (2011). Filming the Nation: Jung, Film, Neo-Realism and Italian National Identity. New York: Routledge. p.32. ISBN 978-0-415-55513-5.

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Sensing (S) vs. Intuition (N): This dichotomy concerns how people perceive or gather information. ‘Sensing’ individuals focus on present realities, tangible facts, and details. The collective unconscious, a concept by Carl Jung, refers to shared, inherited unconscious knowledge and experiences across generations, expressed through universal symbols and archetypes common to all human cultures. This aspect of the unconscious mind contains memories, perceptions, and thoughts that may not be consciously accessible but can potentially become conscious. It also includes complex combinations of such contents, which Jung referred to as “complexes”. For instance, a person might have a fear of dogs due to a forgotten childhood incident. This fear, while not consciously remembered, is stored in the personal unconscious and could cause an irrational response whenever the person encounters dogs. Freud developed a theory of psychosexual stages (oral, anal, phallic, latency, and genital) which asserted that early childhood sexual experiences greatly influenced the development of adult personality.

Hall, Garret (April 2013). The Jungian Psychology of Cool: Ryan Gosling and the Repurposing of Midcentury Male Rebels. Proceedings of The National Conference On Undergraduate Research (NCUR) 2013. University of Wisconsin La Crosse, WI. CiteSeerX 10.1.1.911.5375. Carl Jung’s personality theory focuses on the interplay between the conscious and unconscious mind, universal archetypes, the process of individuation, and psychological types. Archetypes are universal organizing themes or patterns that appear regardless of space, time, or person. Appearing in all existential realms and at all levels of systematic recursion, they are organized as themes in the unus mundus, which Jung... described as "the potential world outside of time," and are detectable through synchronicities. [11] Early development [ edit ] Carl Jung standing in front of Burghölzli clinic, Zurich 1909 According to Jung, archetypes are innate patterns of thought and behavior that strive for realization within an individual's environment. This process of actualization influences the degree of individuation, or the development of the individual's unique identity. For instance, the presence of a maternal figure who closely matches the child's idealized concept of a mother can evoke innate expectations and activate the mother archetype in the child's mind. This archetype is incorporated into the child's personal unconscious as a "mother complex," which is a functional unit of the personal unconscious that is analogous to an archetype in the collective unconscious.Eisner, Robert (1987). The Road to Daulis: Psychoanalysis, Psychology, and Classical Mythology. Syracuse University Press. pp.75–105. ISBN 9780815602101. Because Jung's viewpoint was essentially subjectivist, he displayed a somewhat Neo-Kantian perspective of a skepticism for knowing things in themselves and a preference of inner experience over empirical data. This skepticism opened Jung up to the charge of countering materialism with another kind of reductionism, one that reduces everything to subjective psychological explanation and woolly quasi-mystical assertions. [79] Jean Piaget writes of 'schemata' which are innate and lay a foundation for perceptuo-motor activity and aid in the acquisition of knowledge. Samuels makes the claim that schemata are comparable to archetypes through their innateness, activity, and need for environmental correspondence. [5] 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).

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. The anima archetype appears in men and is his primordial image of woman. It represents the man's sexual expectation of women [40] but also is a symbol of a man's feminine possibilities, [41] his contrasexual tendencies. The animus archetype is the analogous image of the masculine qualities that exist within women. [42] In addition, it can also refer to the conscious sense of masculine qualities among males. [43] 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.When the International Psychoanalytical Association was formed in 1910, Jung became president at the request of Freud. a b Allison, Scott T.; Goethals, George R. (2011). Heroes: What They Do and Why We Need Them. Oxford University Press. pp.3–17, 199–200. ISBN 9780199739745. 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.

Feminist critiques have focused on aspects of archetypal theory that are seen as being reductionistic and providing a stereotyped view of femininity and masculinity. [74]The Persona, as explained by Carl Jung, is the aspect of our personality that we present to the world as a means of social adaptation and personal convenience.