Jungian archetypes Archetypes are universal archaic patterns and images that derive from the collective unconscious According to Jungian approach of psychology, some highly developed elements of the collective unconscious are called "archetypes". Carl Jung developed an understanding of archetypes as universal, archaic patterns and images that derive from the collective unconscious and are the psychic counterpart of instinct [1] They are autonomous and hidden forms which are transformed once they enter consciousness and are given particular expression by individuals and their cultures. Being unconscious, the existence of archetypes can only be deduced indirectly by examining behavior, images, art, myths, religions, or dreams. They are inherited potentials which are actualized when they enter consciousness as images or manifest in behavior on interaction with the outside world.[2] Introduction[edit] Jung's idea of archetypes were based in part on Plato's Forms Early development[edit] Later development[edit]
Truth Truth is most often used to mean being in accord with fact or reality,[1] or fidelity to an original or to a standard or ideal.[1] The commonly understood opposite of truth is falsehood, which, correspondingly, can also take on a logical, factual, or ethical meaning. The concept of truth is discussed and debated in several contexts, including philosophy and religion. Many human activities depend upon the concept, where its nature as a concept is assumed rather than being a subject of discussion; these include most (but not all) of the sciences, law, and everyday life. Definition and etymology[edit] An angel carrying the banner of "Truth", Roslin, Midlothian Thus, 'truth' involves both the quality of "faithfulness, fidelity, loyalty, sincerity, veracity",[6] and that of "agreement with fact or reality", in Anglo-Saxon expressed by sōþ (Modern English sooth). All Germanic languages besides English have introduced a terminological distinction between truth "fidelity" and truth "factuality".
Meinong's jungle Repository of non-existent objects Meinong's jungle is the name given by Richard Routley (1980) to the repository of non-existent objects in the ontology of Alexius Meinong.[1] Overview[edit] The Meinongian theory of objects (Gegenstandstheorie) was influential in the debate over sense and reference between Gottlob Frege and Bertrand Russell which led to the establishment of analytic philosophy and contemporary philosophy of language. Russell's theory of descriptions, in the words of P. M. Meinong's jungle is cited as an objection to Meinong's semantics, as the latter commits one to ontically undesirable objects;[1] it is desirable to be able to speak meaningfully about unicorns, the objection goes, but not to have to believe in them. Meinong's jungle was defended by modal realists, whose possible world semantics offered a more palatable variation of Meinong's Gegenstandstheorie, as Jaakko Hintikka explains: If you ask "Where are the non-existent objects?" See also[edit] References[edit]
From the classroom to the frontline – schools must be careful what they teach kids about the army By Jonathan Parry *reposted from Dinner time at Harrogate’s army foundation college. Harrogate Army Foundation College Facebook When you think of child soldiers, it might conjure up images of young children far away, taken from their homes and forced to take part in war and fighting, often held against their will. It may surprise you then to learn the UK employs child soldiers – about 23% of army personnel were recruited before their 18th birthday. This policy has earned criticism from humanitarian organisations – including the UN Committee on the Rights of the Child. And yet this is something the UK government arguably wants to see more of. Given that the number of children signing up has declined over the last two decades, three of the report’s 20 recommendations implore the government to increase efforts to promote military service to young people.
Late Middle Ages Period of European history between 1250 and 1500 CE From the Apocalypse in a Biblia Pauperum illuminated at Erfurt around the time of the Great Famine. Death sits astride a lion whose long tail ends in a ball of flame (Hell). Famine points to her hungry mouth. The Late Middle Ages or Late Medieval Period was the period of European history lasting from 1250 to 1500 AD. Around 1300, centuries of prosperity and growth in Europe came to a halt. Despite the crises, the 14th century was also a time of great progress in the arts and sciences. Combined with this influx of classical ideas was the invention of printing, which facilitated dissemination of the printed word and democratized learning. The changes brought about by these developments have led many scholars to view this period as the end of the Middle Ages and the beginning of modern history and of early modern Europe. Historiography and periodization[edit] History[edit] Northern Europe[edit] Northwest Europe[edit] Western Europe[edit]
Meaning (philosophy) Nature of meaning in the philosophy of language The types of meanings vary according to the types of the thing that is being represented. There are: the things, which might have meaning;things that are also signs of other things, and therefore are always meaningful (i.e., natural signs of the physical world and ideas within the mind);things that are necessarily meaningful, such as words and nonverbal symbols. The major contemporary positions of meaning come under the following partial definitions of meaning: Truth and meaning[edit] Substantive theories of meaning[edit] Correspondence theory[edit] Coherence theory[edit] Constructivist theory[edit] Consensus theory[edit] Consensus theory holds that meaning and truth are whatever is agreed upon—or, in some versions, might come to be agreed upon—by some specified group. Pragmatic theory[edit] Associated theories and commentaries[edit] Some have asserted that meaning is nothing substantially more or less than the truth conditions they involve. W. J.
The Trick To Thinking Clearer and Better – Personal Growth The late historians Will and Ariel Durant spent four decades of their life studying, compiling, and writing the history of Western civilization. The product of their efforts, The Story of Civilization, went on to fill four million words, across 10,000 pages, divided into 11 separate books. After finishing the last one, they then took on an arguably more daunting task: to summarize all they had learned into a 100 pages in The Lessons of History. There are many trends and patterns to be found in the past, and the Durants do a commendable job of highlighting them. “The only real revolution is in the enlightenment of the mind and the improvement of character, the only real emancipation is individual, and the only real revolutionists are philosophers and saints.” In many ways, the Durants believed that despite all that has and continues to change in our external environment, the real battle is still internal, and real change isn’t produced until we face our minds and our thoughts. The Takeaway
Sigmund Freud Sigmund Freud (/frɔɪd/;[2] German pronunciation: [ˈziːkmʊnt ˈfʁɔʏ̯t]; born Sigismund Schlomo Freud; 6 May 1856 – 23 September 1939) was an Austrian neurologist, now known as the father of psychoanalysis. Freud qualified as a doctor of medicine at the University of Vienna in 1881,[3] and then carried out research into cerebral palsy, aphasia and microscopic neuroanatomy at the Vienna General Hospital.[4] Upon completing his habilitation in 1895, he was appointed a docent in neuropathology in the same year and became an affiliated professor (professor extraordinarius) in 1902.[5][6] Psychoanalysis remains influential within psychotherapy, within some areas of psychiatry, and across the humanities. As such, it continues to generate extensive and highly contested debate with regard to its therapeutic efficacy, its scientific status, and whether it advances or is detrimental to the feminist cause.[10] Nonetheless, Freud's work has suffused contemporary Western thought and popular culture.