Temporality & Meaning: a phenomenological approach to Jungian psychology

在我们这种身份冲突的文化中，这个项目询问生活时间是否可以从无意识中获得共同的意义，以及这种意义是否可以被叙事地理解。容格通过他的有意义的先验心理结构的概念（被称为原型）提供了一种解决问题的方法。将原型视为“与世界相关”而非永恒符号的现象学观点可能会让心灵扎根于真实和道德的存在于世界的想法中;从根本上改变我们对心理学与社会和环境关系的看法。这一举动将原型与海德格尔的时间性联系起来，可能会创造另一种解释主观性的方式。这一假设是，时间性满足Ricoeurian叙事身份的主观性，往往被视为有意识的反思。海德格尔的原型方法可以让我们将叙事身份扩展到无意识，从而揭示时间性不仅是被建构的，而且总是已经被赋予的。该项目询问时间性（生活时间）是否可以从无意识中获得共享的意义，以及这种意义是否可以被叙事地理解。它通过现象学的方法来解决这个问题，分析（即荣格）心理学。荣格认为，潜意识包含一个先验的有意义的结构，称为原型。我探索是否重铸原型作为结构化过程表现出意向性（即，打开一个世界的意识形式），而不是作为永恒的象征性实体，他们通常被认为是，在一个真实的和道德的存在于世界的想法的基础心灵。这与现象学家马丁·海德格尔（Martin Heidegger，1927/2010）的时间性思想相吻合，可能会在我们这个身份冲突和精神异化的时代创造另一种解释主体性的方式。其效果将是证实荣格的直觉，即“在底部，心灵只是世界”（《荣格全集》第9卷，第291段）;从而从根本上改变了心理学与社会和环境的关系。在现象学家保罗·利科（Paul Ricoeur，1985/1990 b）的“叙事同一性”理论中，时间性与主观性相遇。这通常被看作是有意识地创造的，但我探索这个概念是否可以扩展到无意识，荣格将其理解为一种非反思性的意识（《荣格全集》第8卷，第387段）。该项目询问这是否是通过将原型的意向性视为打开世界的非反思性叙事意识来实现的;通过这种方式，该研究建立在弗里曼（2016）的叙事无意识思想之上。

Amid our culture of warring identities, this project asks if lived time can acquire shared meaning from theunconscious and if such meaning can be understood narratively. Jung provides a way into the problemthrough his concept of meaningful a priori psychic structures called archetypes. A phenomenologicalview of archetypes as 'world-related' rather than timeless symbol may allow a grounding of psyche in anidea of being-in-the-world that is authentic and ethical; radically altering our view of psychology'srelation to society and the environment. This move aligns archetypes with Heideggerian temporality,potentially creating another way to interpret subjectivity. The hypothesis is that temporality meetssubjectivity in Ricoeurian narrative identity, often viewed as created by conscious reflection. AHeideggerian approach to archetypes may allow us to extend narrative identity to the unconscious, thusrevealing temporality to be not only constructed but also always-already given.The project asks if temporality (lived time) can acquire shared meaning from the unconscious and if suchmeaning can be understood narratively. It tackles this through a phenomenological approach toanalytical (i.e. Jungian) psychology. Jung argues the unconscious contains a priori meaningful structurescalled archetypes. I explore if recasting archetypes as structuring processes exhibiting intentionality (i.e.,forms of consciousness that open a world), rather than as the timeless symbolic entities they are usuallyconsidered, grounds psyche in an idea of being-in-the-world that is authentic and ethical. This alignsarchetypes with phenomenologist Martin Heidegger's (1927/2010) idea of temporality, potentiallycreating another way to interpret subjectivity in our time of warring identities and psychic alienation. Theeffect would be to validate Jung's intuition that "at bottom the psyche is simply world" (CW9i, para.291);thus radically altering psychology's relation to society and the environment. The hypothesis is thattemporality meets subjectivity in phenomenologist Paul Ricoeur's (1985/1990b) idea of 'narrativeidentity'. This is often viewed as consciously created, but I explore if the concept can be extended to theunconscious, which Jung understands as an unreflective kind of consciousness (CW8, para.387). Theproject asks if this is achieved by viewing archetypes' intentionality as an unreflective narrativeconsciousness that opens a world; in this way, the research builds upon Freeman's (2016) idea of thenarrative unconscious.