Self

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Itself is an inconsistently used term with psychological, educational, sociological, philosophical and theological meanings. In the sense of introspection , so in terms of sensation , a uniform, consistent sentient, thinking and acting beings to be, it is used for reflection , reinforcing and emphasizing the concept of I . The self is used in the sense of the center of personality. Brockhaus Psychologie offers a large number of terms that are formed with the word self .

Even as a psychological term

William James distinguished the knowing self ( self as knower, I, pure ego ) from the known self ( self as known, me, empirical ego ). In this tradition, the psychology distinguishes (the empirical ego appropriate) self-concept , so the answer to the question "Who am I?" From thinking about yourself, the self-awareness ( self-awareness ). Together they create the feeling of an ego identity , which changes in the course of the ego development . Following James, the sociologist Charles Cooley developed the concept of the looking-glass self .

George Herbert Mead distinguished the material or body self from the social or spiritual self as the place of world views.

In the analytical psychology according to Carl Gustav Jung , the self represents the center of the human psyche , which includes human consciousness and the unconscious . The ego represents the conscious part of the self that should strive to gradually become aware of the contents of the self and to recognize its multiplicity and unity, which Jung calls " self-realization " and " individuation ". If, on the other hand, the self remains completely unconscious of the ego, it already considers itself to be the whole, which Jung sees as a danger to mental health. CG Jung saw the self as the reason and goal of human development through personality maturation and differentiation , as a development principle inherent in the person, which is geared towards personal wholeness, which strives for entelechy in the individuation process.

Vilaynur S. Ramachandran and Sandra Blakeslee speak of an executive self that is responsible for planning action and differentiating the interaction with the world depending on the reality constellation. It is characterized by a certain sovereignty , because a self that is urged by instincts is not a self. It must have something like free will . According to Ramachandran, in order to be able to perform this coordination, the self must have a representation of the world as well as its own structures.

Self-concept

The self-concept is the mainly memory-based knowledge of who you are. As an empirical distillate, it is subject to considerable changes over time. As the so-called mirror test shows, children begin to develop a self-concept around the age of two. At the beginning it consists of concrete, observable properties such as age, gender, hair color, etc. In the course of life, more and more thoughts, feelings and abstract constructs (temperament, nationality, religion, etc.) are added. William James distinguishes between material parts (one's own body, one's own family, one's own possessions, etc.), social parts (the various social roles ) and spiritual parts ( attitudes , moral judgments, etc.). Another categorization takes Sigrun-Heide Filipp ago, the descriptive (factual knowledge about themselves like, "I have a son") of evaluative (reviews its own properties such as "I am a good mother") elements separated.

People find sources of information for knowing about themselves

  1. in the observation of one's own behavior (so-called reflexive predicate assignment ; see Daryl J. Bems self-perception theory )
  2. in the evaluation of one's own behavior (so-called ideational predicate assignment )
  3. in expressions of fellow human beings (so-called direct predicate assignment )
  4. in interpreting the reactions of fellow human beings (so-called indirect predicate assignment )
  5. in comparison with fellow human beings (so-called comparative predicate assignment )

Self-awareness

Focusing attention on oneself can make one feel uncomfortable, as comparing the real self with an ideal self can lead to cognitive dissonance . Nevertheless, self-awareness contributes to the feeling of a constant identity (cf. Karl Jaspers subject-object split ).

Order function

Frequent or particularly intense, i.e. formative, experiences form into schemes that influence what you perceive, how you think about it and what you remember. This also applies to self-schemas. Adjectives that match the self-concept are remembered better and processed faster than contradicting adjectives (the so-called self-reference effect ). However, the avoidance of self-awareness leads to the fact that we often lack stable schemas about our own personality traits .

Feelings of self

A healthy self-image is accompanied by feelings - called self-feelings - and these include, for example, self-confidence as the feeling of being able to be sure of yourself, self-confidence as the feeling of being able to rely on yourself, self-esteem as the ability to be with yourself To be able to meet respect and the self-esteem with which people can appreciate themselves.

Self-esteem is the subjective evaluation and perception of oneself. Today one assumes a hierarchical structure: On the one hand there is a general, superordinate self-esteem, on the other hand a number of area-specific, subordinate and independent self-esteem assessments. Some authors found an intellectual, an emotional, a physical and a social self-esteem in studies using factor analysis . Others stated that kindergarten children had social, cognitive and athletic self-esteem. Studies show that the area-specific self-values ​​are more stable over time and more resistant to current moods and situational influences than the general self-esteem, which is less stable over time.

Even from the psychoanalytic point of view

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In psychoanalytic theory formation, the ego mediates realistically between the claims of the id , the superego and the social environment. It is based on its own psychological abilities and possibilities and on the possible and real conditions of the natural world and the cultural world . The acquisition of knowledge about it is called self-knowledge . It is the prerequisite for almost every successful self-realization .

For its mediation function, the ego therefore needs realistic ideas about itself, which are called self or self-representations . A person draws his self-definition, his psycho-social identity, from self-representations. From here he draws "his self-confidence , his self-respect, his understanding of self-realization".

At first glance, it seems that I and self hardly differ. Appearances are deceptive: the self as the totality of the structured ideas of the ideal ego is not capable of reflection and criticism (see also self-image ). Only the ego with its functions of perception, thinking and memory is able to reflect and be self-critical. The formation of a critical self is one of the main functions of the ego. The self manifests itself in inherited and acquired roles: daughter - son, citizen - citizen, profession, religious status, etc. These profiles enable the ability to act, something like the constitution of the subject in relation to outside determination . The field between I and self describes the scope for action between controlled affect, responsibility and economy. This is not only conceptually interesting, but also concretely translatable into everyday actions.

A self can then be called critical or the self-representations have been critically grasped and developed by the ego if they adequately realistically grasp the boundaries of the self (the person ) and reflect them in the consciousness . That one perceives oneself realistically requires self-knowledge . Self-knowledge is the realization of the real limits of the self, which is often perceived as humiliating and painful. This is painful because everyone would like to see themselves as less endangered, more significant and more secure than they really are - measured by their ideas about it. This fact is called narcissism (see also ego )

Friedrich Nietzsche's aphorism “What does your conscience say? - You should become who you are ”(i.e. in terms of your abilities and possibilities, in terms of your essence- abilities and essence-possibilities) is initially apparently a claim that is made to a person by the educational environment and through the I by reward and punishment mechanisms into the superego into socialized to be. But it is also a more or less unconscious claim from the id : the psychosomatic urge to move, the urge to curiosity (interest in perception) and the urge to confirm (primary narcissism) lead to trying out, asserting and wanting to solve problems. However, the ego has to critically and above all self-critically examine the impulses for action and claims to action from the id, the super-ego and from the social environment and then use them to guide action so that one can say: "Become who you are" is a claim of I-functionally formed conscience .

Even in depth psychology according to CG Jung

In the analytical psychology according to Carl Gustav Jung , the concept of the "self" occupies a central position: as a whole and at the same time the center of the human psyche, which includes human consciousness and the unconscious .

Presentation of Carl Jung's theory as a graphic model. Translations of Jungian and Neo-Jungian English terms: self equals self; archetypes equal to archetypes (such as Great Mother ); unconscious memory data equals unconscious memory content; shade equal to shade ; sensual reward system equals reward system; resulting self esteem equal developing, resulting self-esteem; concept of yourself equals self-concept; Animus and anima .

With him, the entity of the self has the property of a hypothesis of something that cannot be described by any other psychic instance , that cannot be experienced directly, but its effects can be experienced. The self is already given in the (psychic) ​​development, even before the subject becomes aware of its own existence. So even before there is an awareness of the self, the newborn 'is' a 'self'.

Both the unconscious and the conscious are included in the self . Furthermore, it contains all the facilities and potentials of a subject. But it is also the center of all acts of consciousness. The ego differentiates itself from the self in the course of the first years of life. Jung regards it as the archetypal core of consciousness and he also calls it the 'I complex with certain innate abilities'. The 'I' is thus determined on the one hand by its functions, but also by its content. The self grants the subject's sense of identity and continuity in space and time. Nevertheless, the sense of self is conveyed through the work of the ego. Thus the self works through the ego, but an ego cannot fully grasp the self because the self transcends the ego. The I is what the I becomes aware of from the self.

According to Jung, the self unites the feminine and the masculine. It has a lot of symbols and basically includes all "pairs of opposites that make up the whole of personality", it is "a combination of many" and thus as a complexio or unio oppositorum - that is, as a link or unity of opposites - "a paradox "antinomic character"; at the same time, in the symbols of the self, “the opposites canceled” can appear.

There is controversy in analytical psychology as to whether the self is to be viewed as the totality of all subsystems (the ego and the archetypes) or whether it is just the organizing center. The prevailing opinion in the depth psychological discussion is the assumption that the self is a fictitious, central arrangement factor that is based on psychological balance and development as well as change.

Symbols of self

On the basis of his cultural-historical and dream-psychological studies, CG Jung identified some typical symbol groups of the self: Yin and Yang, Goddess and God, King and Queen from the area of ​​the image of God and human central value; animal-shaped symbols such as large elephants, lions or bears - or small creatures such as beetles and butterflies; vegetable symbols like flower or tree; geometric symbols such as cross, circle and square, a mandala or a vessel. A special group of symbols of the self is formed by the gnostic "anthropos" or "prehistoric man" as well as the spiritual-alchemical "lapis" (philosopher's stone) as symbols of the initial and regaining unity of man.

Relationship of the I to the self

The self is the “totality above the self”. According to Jung, the I is the conscious part of the self, and as part of the larger whole, this can never understand that. Because of its principally never fully conscious recognizability, the self is a “limit concept” and a “limit concept” for the “unknown wholeness of man”. Due to its strangeness, the self often appears to the ego as the “absolutely 'other'”, which, however, only makes consciousness possible through this very opposite. The process in which the ego gradually becomes aware of the contents of the self and thus also its diversity and unity was described by Jung as "self-realization" and "individuation". “The self guides and regulates the inner process of change right from the start.” “The preoccupation with dreams as expressions of the unconscious is a kind of self-reflection” and thus a way to follow the human “urge to individuation” and to join in as an individual to collect his diverse personality components. Whereby the self can be realized consciously “when the center experienced also proves to be the spiritus rector of daily life”.

If, on the other hand, the self remains completely unconscious of the ego, it already considers itself to be the whole, which is a danger to mental health. A special danger in the relationship between the self and the self is that “the self is assimilated by the self” and thus the consciousness is again unconsciously devoured by unconscious forces of the psyche. The ego has to balance between these two dangers of being cut off from and being overwhelmed by the self, because "In reality, both are always present: the superiority of the self and the hubris of consciousness."

The urge of the self to realize itself in people is also referred to by Jung as its “ entelechy in the individuation process”: also “beyond the desires and fears of consciousness” and with great assertiveness, which demands the greatest effort from consciousness, including moral ones, to follow Conflicts. Jung emphasized that self-knowledge is necessarily also a deeply social matter: In contrast to the “hardening of the masses”, conscious individuation “includes other people”. In addition, because of its personal and supra-personal characteristics, the self is “paradoxically the quintessence of the individual and yet at the same time a collective”. With regard to this paradoxical quality of the self, Jung often drew parallels with the Indian concept of the atman .

Self and image of God

In human experience, the symbols of the self often coincide with a "transpersonal center of the psyche" and to that extent with an image of God: "... which on the one hand means psychological wholeness as a psychological experience, on the other hand expresses the idea of ​​deity"; this equality of symbols does not make a statement about whether there is also a metaphysical identity. "Also, due to the possible projection of the self, it is not necessarily to be expected that all of its symbols will be covered with a really comprehensive reference:" Everything can become a symbol of the self, of which the human being assumes a more comprehensive wholeness than of himself. Therefore the symbol of the self by no means always has that wholeness which the psychological definition requires. ”Neumann spoke of the“ Great Goddess as the female self ”.

According to Jung, the figure of Christ can also be interpreted psychologically as a symbol of the self. However, from a psychological point of view, the "dark" or perceived as "evil" side of the human being and the image of God belong to the wholeness of the self: the "dark natural figure" and the "night side of psychological nature", the "Luciferian antagonist" , the "devil" and "antichrist". From a psychological point of view, these aspects, split off from the good image of God or opposed to it, belonged to the “shadow of the self ... Light and shadow form a paradoxical unity in the empirical self. In the Christian view, on the other hand, the archetype is hopelessly split into two irreconcilable halves insofar as the end leads to a metaphysical dualism, namely to an ultimate separation of the kingdom of heaven from the fiery world of damnation. ”Because of this theological and psychological danger of a metaphysical and psychological Dualism was also "the possibility of a reunification of the devil with God from an early age an object of discussion" in Christian theology.

Self and body

In the totality of the self "instinctive, animal drives and spirituality of man are united or again one." Neumann spoke of the "body self" as "its first form." Jung was not a representative of a Cartesian separation of matter and spirit. Therefore, as in all archetypes , even with the self, he saw a physical aspect, a connection to matter: to physiological processes in the body, basically to the whole "physical sphere" including the "earth", the chemical elements in the body.

Even in Gestalt therapy

The Gestalt therapy since its foundation with the work differs Gestalt Therapy of Fritz Perls , Paul Goodman and Ralph Hefferline (1951) between "I" and "self". In Gestalt therapy, the “self” is understood as a comprehensive process. Perls, Hefferline and Goodman define it as “the system of constantly new contacts” within the “organism-environment field”, to put it simply: of the individual in his or her living environment. The “I” represents only a partial function of the “self”: It differentiates between “belonging to me” and “foreign”. In emphasizing the process character of “I” and “self”, Gestalt therapy stands out fundamentally from psychoanalysis.

The self in counseling psychotherapy

A person whose attention is focused on themselves tries to explore and clarify what their experiences mean to them, what they feel about them. This brings her closer to herself (exchange / exchange).

This discussion can take place in conversations . A conversation is something like a self-opening. The person expresses personal experiences (feelings, ideas) that are characteristic of them. At the same time, they are of great importance for themselves and also binding for themselves, for their experience. She puts her own experiences and perceptions at the center of her experience and deals with herself. Reinhard Tausch and Anne-Marie Tausch call this an essential "healing" process.

Even as an existential term

The functionalist view differentiates between two services of the self: the ordering, structuring, meaningful function and the action-guiding, planning, decisive function. It mediates between personality and the demands of the environment. Existential denotes the property of statements about how people live with their structures of perception and intellectual structures and the world appears in their consciousness. The development of the self is a process of compromise formation, insofar as the ego mediates between the claims of the id, the super-ego and the social outside in self-realization. The optimal goal of compromise is to find a stable, i.e. H. conflict-capable self: a self that is able to organize human action in a life-unfolding (conflict-resolving and conflict-minimizing) life. This compromise of the self is sometimes a difficult life problem to solve. The question “Who am I” often arises as a crisis of meaning , when one can no longer say meaningfully why one should continue to struggle, whether what one previously believed makes sense - when one becomes an unfathomable abyss for oneself. The state of this “disorientation is a state of insecurity, discomfort - even unhappiness. It occurs when an old compromise no longer works because it is called into question by new experiences, new psychological and social conditions. [...] It is now a matter of finding a new, realistic compromise. "

Even as a concept of social subordination or orientation

The "self" is in 1887 when Ferdinand Tonnies in community and society as a normal type of "community" -Wollenden introduced (during normal type "company-wishers" the " person " is). As “self” man affirms community and subordinates himself to it (as “person” he affirms society for his own benefit).

The basic idea was expressed in a modified form - now based on social orientation instead of social subordination - in 1989 by Rupert Lay with the following formulation: “Every self-education arises through social reflection (people, mostly unconsciously, implicitly reflect the image of us in their interaction offers that they have from us) especially of the primary caregivers. We realize our self in all the offers of interaction that we make to other people and the reactions to other people's offers of interaction. Rear-view mirrors can strengthen or even endanger our selves [...]. "

Even in Hinduism

According to the Hindu view, all living beings consist of three different realities:

  • the Atman (the self, the eternal, indestructible, inner form of every being)
  • the mortal, physical shell (the material body)
  • the subtle body with the following four aspects:
    • Ahamkara - knowing, feeling, and experiencing oneself as a unity, as one person. Ahankara enables the Atman soul to identify with the most varied of psychological and physical states.
    • Citta - the underlying consciousness of the mind. It is largely subconscious.
    • Buddhi - intelligence, reason.
    • Manas - thinking, feeling, willing (is oftentranslated as spirit or understanding ).

The subtle body accompanies the Atman through all its births and is only discarded when the Atman leaves the changeable world and the cycle of rebirths. The Hindu doctrine of reincarnation says that at death only the Atman, together with the subtle shell, leaves the physical body. In many German-language translations of Indian texts, soul is therefore often used synonymously with the definition of the atman.

In the Bhagavad Gita , whose philosophy aims at a practical instruction for action, the eternal self is viewed as the highest and most important authority for human action.
So it says in the Third Canto in verse 17:
But whoever is delighted in his self, pleases in his own self, there is nothing left for him to do because his own self is enough for him.
And further in verse 42: Mightier than this the understanding, far more powerful still the eternal "self". When you have recognized its power, then strengthen your self through the self.

In the sixth song the relationship between self and driving forces is described as follows:
He is in covenant with his self, who conquers himself by his own strength; He who is subject to his instincts lives in enmity with his self.
The presence of the self in all beings is described in verse form as follows:
They resemble me in pleasure and sorrow, The same self weaves in them - Whoever knows this of all beings, rises to the highest equanimity.

Even in Buddhism

Buddhism denies the existence of a permanent, unchangeable identity, which is generally associated with the concept of "self". Instead, the Anatta doctrine - the doctrine of the not-self - is considered an indispensable basis in all schools of Buddhism and is referred to as one of the three characteristics of existence . “The term self denotes a permanent, unchanging identity. But since, as Buddhism says, there is nothing that is permanent, and since what we usually call self is made entirely of non-self elements, there is really no entity that could be called self. " On this basis, the goal of Buddhist practice is the vision of self-being .

See also

literature

  • Bruce A. Bracken (Ed.): Handbook of self-concept: Developmental, social, and clinical considerations . Wiley, New York 1996, ISBN 0-471-59939-5 .
  • Sigrun-Heide Filipp (Hrsg.): Self-concept research: problems, findings, perspectives . 3. Edition. Klett-Cotta, Stuttgart 1993, ISBN 3-608-91225-8 .
  • Mark R. Leary, June Price Tangney (Ed.): Handbook of self and identity . 2nd Edition. Guilford, New York 2005, ISBN 1-59385-237-1 .
  • Thomas Metzinger: Self, self-model, subject. In: Achim Stephan , Sven Walter (Hrsg.): Handbuch Kognitionswissenschaft. Metzler, Stuttgart 2012, pp. 420-427.
  • Thomas Metzinger: The Self. In: Markus Schrenk (Hrsg.): Handbuch Metaphysik. Metzler, Stuttgart / Weimar 2016.
  • Dieter Teichert : Self and Narrativity. In: Albert Newen , Kai Vogeley (Ed.): The self and its neurobiological foundations. Mentis, Paderborn 2000, pp. 201-214.

Web links

Wiktionary: Self  - explanations of meanings, word origins, synonyms, translations
Wiktionary: self  - explanations of meanings, word origins, synonyms, translations

Individual evidence

  1. ↑ The Brockhaus Psychology. Mannheim 2008, p. 541.
  2. ↑ 2nd edition. Mannheim 2008, pp. 541-547.
  3. ^ William James : The principles of psychology . Henry Holt, New York 1890.
  4. ^ E. Aronson , TD Wilson, RM Akert: Social Psychology . 6th edition. Pearson Studium, 2008, ISBN 978-3-8273-7359-5 , p. 127 ff.
  5. ^ J. Loevinger: Ego Development. Jossey-Bass, San Francisco 1976.
  6. ↑ CG Jung: Collected Works. Volume 1 - 20. Patmos Verlag, Stuttgart 2018, ISBN 978-3-8436-1039-1 . § 814; GW 9/1: § 248, § 633; GW 12: Section 309.
  7. ^ CG Jung: GW 7: § 274; GW 11: § 396.
  8. ^ CG Jung: GW 7: § 266; GW 11: § 233.
  9. ^ CG Jung: GW 7: § 266; GW 9/1: §78, § 689; 9/2: § 418; GW 11: § 401; GW 14/1: §211; GW 15: § 531.
  10. ↑ CG Jung: GW 10: § 721 f.
  11. ↑ Even in: Brockhaus Enzyklopädie in twenty-four volumes, 19th completely revised edition, vol. 20, Mannheim 1993, ISBN 3-7653-1120-0 , p. 86.
  12. ^ Fierz, Heinrich Karl: Jung, Carl Gustav. In: Neue Deutsche Biographie 10 (1974), pp. 676-678 [online version]; URL: https://www.deutsche-biographie.de/gnd118558749.html#ndbcontent
  13. ^ CG Jung: GW 9/1: § 278; see. GW 11: § 755.
  14. ↑ in: The blind woman who can see puzzling phenomena of our consciousness, Rowohlt Verlag, Reinbek 2001, p. 397 ff
  15. ↑ in: The blind woman who can see Mysterious phenomena of our consciousness, Rowohlt Verlag, Reinbek 2001, p. 398
  16. ^ R. Montemayor, M. Eisen: The development of selfconceptions from childhood to adolescence . In: Developmental Psychology. 13, pp. 314-319 (1977).
  17. ^ D. Hart, W. Damon: Developmental trends in self-understanding . In: Social Cognition. 4: 388-407 (1986).
  18. ↑ S.-H. Filipp, A.-K. Mayer: Self and self-concept. In: H. Weber, T. Rammsayer (Ed.): Handbook of Personality Psychology and Differential Psychology . Hogrefe, Göttingen 2005, pp. 266-276.
  19. ↑ M. Amelang et al. a .: Differential psychology and personality research. 6th edition. Kohlhammer, Stuttgart 2006, p. 405 ff.
  20. ^ HR Markus: Self-schemata and processing information about the self . In: Journal of Personality and Social Psychology. 35: 63-78 (1977).
  21. ^ E. Aronson , TD Wilson, RM Akert: Social Psychology . 6th edition. Pearson Studium, 2008, ISBN 978-3-8273-7359-5 , p. 73.
  22. ↑ Rupert Lay : From the meaning of life. Munich 1985, p. 38.
  23. ^ Edward Edinger (1985): Anatomy of the Psyche. Alchemical Symbolism in Psychotherapy. Chicago (Open Court). P. 81
  24. ^ CG Jung, GW 6: § 814; GW 9/1: § 248, § 633; GW 12: Section 309
  25. ↑ compare the mesolimbic system
  26. ^ CG Jung, GW 9/1: § 653; GW 9/2: § 354 § 633
  27. ^ Marie-Louise von Franz (2017): The feminine in fairy tales. Küsnacht (Publishing House for Jungian Psychology). P. 23 f.
  28. ↑ Marie Louise von Franz: The search for the self. Individuation in fairy tales. Kösel, Munich 1985, p. 25.
  29. ↑ CG Jung, GW 9/1: § 633
  30. ^ CG Jung, GW 9/1: § 675; see. GW 9/1: § 633
  31. ↑ Jung CG, GW 6: 815; GW 9/2: § 354; GW 11: 716
  32. ↑ CG Jung, GW 7: § 274
  33. ^ Edward Edinger (1984): The Creation of Consciousness. Jung's Myth for Modern Man. Toronto (Inner City Books). P. 16.
  34. ^ CG Jung, GW 9/2: § 354; see. GW 15. § 532
  35. ↑ CG Jung, GW 12: § 30
  36. ↑ Mario Jacoby : Individuation und Narcissism, Psychology of the Self in CG Jung and H. Kohut. Klett-Cotta / JG Cotta'sche Buchhandlung Nachhaben, Munich 1985, ISBN 978-3-6088-9610-7 , pp.
  37. ^ CG Jung, GW 6: § 815; GW 8: § 870; GW 9/1: § 256, §315, §689; GW 9/2: §256; GW 11: § 157, § 433; GW 13: § 241f., § 304; GW 18/2: § 1158
  38. ↑ CG Jung, GW 11. §755; GW 13: §268; GW 18/2: §1158, §1657: § 30
  39. ^ CG Jung, GW 11: § 401; GW 15: §531
  40. ^ CG Jung, GW 9/2: § 418; GW 13: §289; GW 14/4: §431
  41. ^ Marie-Louise von Franz (1999). Dream and death. What the dreams of the dying tell us. Zurich (Walter). P. 83
  42. ^ Marie-Louise von Franz (2017): The feminine in fairy tales. Küsnacht (Publishing House for Jungian Psychology). P. 29.
  43. ^ CG Jung, GW 7: § 274; GW 11: § 396
  44. ↑ CG Jung, GW 12: § 247, § 453
  45. ↑ CG Jung, GW 18/2: § 247
  46. ↑ CG Jung, GW 9/1: § 289
  47. ↑ CG Jung, GW 7: § 266; GW 11: § 233
  48. ↑ CG Jung, GW 7: § 266; GW 9/1: §78, § 689; 9/2: § 418; GW 11: § 401; GW 14/1: §211; GW 15: § 531
  49. ^ Marie Louise von Franz (1985): The Search for the Self. Individuation in fairy tales. Munich (Kösel). P. 107
  50. ↑ CG Jung, GW 10: § 318
  51. ↑ CG Jung, GW 11: § 401
  52. ↑ CG Jung, GW 14/2: § 432
  53. ↑ CG Jung, GW 10: § 721f.
  54. ^ CG Jung, GW 9/2: § 44; see. GW 13 § 422
  55. ↑ CG Jung, GW 11: § 391
  56. ^ CG Jung, GW 9/1: § 278; see. GW 11: § 755
  57. ^ CG Jung, GW 11: § 745; see. ibid. § 960
  58. ↑ CG Jung, GW 12: § 248
  59. ↑ CG Jung, GW 14/2: § 433
  60. ↑ CG Jung, GW 16: § 444
  61. ↑ CG Jung, GW 13: § 226, cf. ibid. § 287 and GW 15: § 474
  62. ^ CG Jung, GW 5: § 550; 18/2: 1567; see. GW 10: § 873; GW 6: § 189; GW 11: § 433
  63. ^ Edward Edinger (1984): The Creation of Consciousness. Jung's Myth for Modern Man. Toronto (Inner City Books). P. 85.
  64. ^ Edward Edinger (1984): The Creation of Consciousness. Jung's Myth for Modern Man. Toronto (Inner City Books). P. 53.
  65. ^ CG Jung, GW 10: § 644; see. GW 18/2: § 1630, GW 5: § 612
  66. ↑ CG Jung, GW 11: § 232
  67. ↑ Erich Neumann (1997): The Great Mother. A phenomenology of the female form of the unconscious. Zurich (Walter). P. 263
  68. ^ CG Jung, GW 5: § 612; GW 9/2: Section 70, Section 122, Section 283, Section 318; GW 11: § 230, § 714; 18/2. § 1657
  69. ↑ cf. Edward Edinger (1984): The Creation of Consciousness. Jung's Myth for Modern Man. Toronto (Inner City Books). P. 89.
  70. ↑ CG Jung, GW 18/2: 1660 f.
  71. ^ CG Jung, GW 11: 232
  72. ↑ CG Jung, GW 11: § 232
  73. ^ CG Jung, GW 13: § 299; see. GW 13: § 289
  74. ↑ CG Jung, GW 11: § 232, cf. GW 9/2: § 74
  75. ↑ CG Jung, GW 9/2: § 74
  76. ↑ CG Jung, GW 13: § 297; GW 14/2: § 171
  77. ↑ CG Jung, GW 9/2: § 76; 9/2: § 75-79
  78. ^ CG Jung, GW 9/2: § 171; GW 18/2: § 1660
  79. ↑ CG Jung, GW 9/2: § 76
  80. ↑ CG Jung, GW 9/2: § 171
  81. ^ "Marie Louise von Franz (1985): The search for the self. Individuation in fairy tales. Munich (Kösel). P. 130
  82. ↑ Erich Neumann (1997): The Great Mother. A phenomenology of the female form of the unconscious. Zurich (Walter). P. 219, cf. P. 263
  83. ↑ CG Jung, GW 11: § 808
  84. ↑ CG Jung, GW 14/2: § 374
  85. ↑ CG Jung, GW 13: § 374
  86. ↑ Reinhard Tausch, Anne-Marie Tausch: Conversational Psychotherapy, Empathetic, helpful group and individual discussions in psychotherapy and in everyday life, 8th supplemented edition, Verlag für Psychologie Dr. CJ Hogrefe, Göttingen 1981, p. 138 ff.
  87. ↑ RF builder: The self . In: Gilbert, Fiske, Lindzey (Eds.): The handbook of social psychology. Vol. 1, 4th edition. McGraw-Hill, New York 1998, pp. 680-740.
  88. ↑ WG Graziano u. a .: The self as a mediator between personality and adjustment . In: Journal of Personality and Social Psychology. 73 (1997), pp. 392-404.
  89. ↑ Rupert Lay: From the meaning of life. 1985, p. 32 f.
  90. ^ Ferdinand Tönnies: Community and Society. 3rd book, § 1, Wiss. Buchgesellschaft, Darmstadt 2005, pp. 1–3.
  91. ^ Rupert Lay: Communication for Managers. Econ, Düsseldorf 1989, p. 79.
  92. ↑ Bhagavadgita: The Song of the Deity. in the translation from Sanskrit by Robert Boxberger.
  93. ^ Bhagavadgita in the translation from Sanskrit by Leopold von Schroeder.
  94. ↑ Bhagavadgita: Sixth Canto, verse 6 in the translation from the Sanskrit by Robert Boxberger.
  95. ↑ Bhagavadgita: Sixth Canto, verse 32. in the translation from the Sanskrit by Robert Boxberger.
  96. ↑ Thich Nhat Hanh : The Diamond Sutra . Theseus-Verlag, 1993, p. 48.
  97. ↑ Thich Nhat Hanh: The Heart of Buddha's Teaching. Herder Verlag, Freiburg i.Br. 1999, p. 24.