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Archetype, Attachment, Analysis: Jungian Psychology and the by Jean Knox

By Jean Knox

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A crucial feature of Stevens’ position is his extension of the ethological perspective from ‘patterns of behaviour’ to ‘pattern of awareness’. He points out: In contrast to Jung, ethologists are concerned with the outer manifestations of living organisms rather than with their subjective experiences. For this reason, it would be a mistake to persist in a purely ethological orientation to the study of mankind because it would prevent a new scientific synthesis from occurring. There can be no unified science of humanity if it concentrates on the outer world of behaviour while ignoring the inner world of experience.

Paul Gilbert is a rare example of a non-Jungian psychologist who understands the significance for academic psychology of the concept of archetypes as biological entities (1997: 35). An analytical psychologist and philosopher, George Hogensen (2001) has explored Jung’s evolutionary thinking in the light of his knowledge of the work of neoDarwinians such as Baldwin and Lloyd Morgan. Hogenson suggests that archetypes can be considered to be ‘the emergent properties of the dynamic developmental system of brain, environment and narrative’, rather than as pre-existing instructions hard-wired into the brain.

Her preference seems to be to see archetypes as rooted in the transcendental and non-psychic realm, a priori principles, or transpsychic ordering agencies. She draws on Jung’s essay on synchronicity as evidence in support of her argument that archetypes derive from a transcendental reality, which he conceived as a kind of imperceptible space-time continuum. Claire Douglas echoes Ellenberger and Frey-Rohn, emphasizing the Romantic influences on Jung’s models of the mind rather than the scientific.

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