جستجوی مقالات مرتبط با کلیدواژه « آنیموس » در نشریات گروه « علوم اجتماعی »

Jung, considers the subconscious mind of man to be the female and male cross-poles of Anima and Animus. Anima's archetype is half feminine in the male psyche and Animus is half masculine in the female psyche. These archetypes are influenced by the relationships and behaviors of the family, especially the parents, in the presence of each individual, and can change his personality under the circumstances of his community and life. The oneness and homogeneity of these archetypes will cause human development, and the domination of each of these cross-poles in the individual will make a series of traits and characters that can be studied from a psychological perspective. These images are unconsciously depicted in the works of artists. GhaemMaghami,as a contemporary lady poet, has also unconsciously expressed these archetypes in his poems in various ways (positively and negatively). the frequency of positive aspect of animus is higher than that of negative side In her poems,74.74% of findings presents positive aspects of animus and25.26% of findings indicates negative aspects of animus. The initial formation of these archetypes is positive when she is single, but after marriage and quitting her child because of the divorce , the negative presentations begin to realize.

The archetype in the collective human psyche motivates the performance of various actions in his spiritual mind, and more importantly, the present article seeks to find the connection between psychoanalysis and architecture, as the art is essence of human mind and psyche. Carl Gustav Jung, the inventor of the theory of analytical psychology and the developer of the theory of archetypes, considers architecture as the human psyche. He believes that all man-made phenomena have already imagined in the mind or psyche at first. The number of archetypes, as the main topic of this discussion, is a lot. This research focuses on the two archetypes of Anima and Animus;at first to find and collect the symbols of these archetypes in ethnic thoughts, rituals and beliefs and then to create their proper correspondences in the symbols of some of the most important components of traditional houses in the Central Plateau of Iran, including; Entrance complex, Central yard, porch, Hozkhane, room, Badgir, basement, Sardab and others. The present research has been carried out with the content analysis approach in the qualitative paradigm by inductive and deductive methods. The results show that there is a correspondence between the archetypal symbols of anima and animus and the spiritual themes embedded in the components of traditional houses. As the perfect human psyche has a two-dimensional nature, there is a balance between both feminine and masculine expressions in the whole supreme art of traditional house architecture.

Carl Gustav Jung believes the unconscious soul of every human being to have consisted from two masculine and feminine poles named Anima and Animus respectively. The Anima archetype is the feminine half of every man's soul, and the animus archetype is the masculine half of every woman's soul, and the coordination and unity of these two halves of the soul results in a mental balance in human beings, and the domination of each of them over the other one, may result in some characteristics and mental features which are worthy of research in terms of social and cultural perspectives. The current article adopts a mythological approach to study the emergence of the Animus in the female characters of two Iranian plays by Bahram Beyzayi, named Parde-khane (The Inner side, 1993), and Nodbe (The Lament, 2006). In these two plays, Beyazyi portrays some female characters who have very active Animus feelings due to their specific social circumstances. The study of the origins and the social and cultural reflections of this active Animus in these women, reveals the mental effects got from the social and cultural structures of their community, as well as the close interactions of these two in the lives of these women.

Banogoshasb-Nameh a national epic poem is to imitate the Ferdowsi's Shahnameh that in describing the life and courage of the Rustam's girl, Banogoshasb come to order. This effect, the only epic in Persian literature is the centrality of the story rests on the orbit of a heroine. Most researchers who have studied this effect, His presence in the literature on how epic and heroic as he emphasized and sometimes warlike her to the server and control the effects left by the period of female mythological warrior goddesses linked and the psychological aspects of the champion women's actions have shown less interest. What is examined in these study mythical and psychological aspects of personality and heroic actions of the Banogoshasb in the epic poem in Banogoshasb-nameh. Research results indicate that while the signs of female servers and femininity seen in the effect, but these signs against the dominance of patriarchal culture, patriarchy replaces matriarchy has faded. In the second part of this article, the point of view of analytical psychology Jung is analyzed.

This study aims to throw light upon the experience of meeting with The Self in “The King and The Slave Girl” From Masnavi by Persian poet Jalal Al-Din Al-Rumi. This study tries to apply Carl Jung theory of Collective Unconscious. Jung was the first who discovered the presence of the collective unconsciousmind in addition to the individual unconscious mind. He believed that menhave the power of collective unconscious mind that belongs to the society andthe culture they live in. Archetypes constitute the structure of the collectiveunconscious. The most famous archetypes are Anima (The archetype of femalein man)، Animus. (The archetype of male in woman)، Shadow (The hateful partpersonality)، Wise Old Man (Archetypal image that embodies wisdom). According to these archetypes، we can say that The King in AL-Rumi storysymbolizes a Sufi who is traveling across an inner trip to obtain trueknowledge of himself. In his trip The Sufi pass through dark tunnel of soil.

Anima and Animus are two ancient and very famous models in literature, which were first proposed by Psychologists like Jung. This image has been repeatedly presented by researchers out of the poems of different poets. The ancient pattern Anima is a semi female part of men and Animus is the semi male part of women. The formation of these ancient patterns is influenced by the mother and father and it may change depending on individual and social circumstances. A sense of oneness with the ancient model will lead in maturity of personality. Safarzadeh has unconsciously presented these images in his poems in different forms. The initial formation of the image in the family is very positive, but in some circumstances it may appear nagative.

Ferdowsi's Shahname (one of the most valuable literary works in Iran and in the world) can be studied from different viewpoints. This important literary work can be analyzed from various dimensions including literature, sociology, mythology and elements of the story. One quite new aspect which can lay the ground for research in Shahnameh and can be very useful and give great results to us is psychology and psychoanalysis. Karl Gustav Jung is an outstanding figure and prominent scholar of psychology in recent centuries and his views are very useful in studies of literary eastern works. Anima is one of his most important views regarding social unconscious and has also been applied in myth and epic. Anima can have a dual aspect, it can be creative and maker or contrary killer and ruinous (positive and negative). In Shahname women can be considered both as creative and ruinous Animas, such as Sowdabe and misleader women in the seven exploit (Haft khan) who are fatal, ruinous and are thus negative anima; and Faranak, Farangis, Roodabe and Sindokht who are creative and savior animas and thus positive anima that play special roles in epic. Twins sisters in Shahname (Jamshid's daughters and Esfandear's sisters) who were captured by Zahhak and Arjasp and freed by Fereidoon and Esfandear, show that conscious can change anima and it can become both fatal and savior. This subject will be researched in this essay briefly.