META-METHODOLOGICAL ANALYSIS OF C.G. JUNG’S CONCEPT

Abstract

The purpose of the article is a methodological analysis of the main ideas of the concept of C.G. Jung. The method used is a methodological and theoretical analysis, empirical research. The following levels of methodology in psychology have been identified: intra-conceptual, inter-conceptual, general psychological, general scientific, meta-methodological. It is stated that at the highest, meta-methodological level, the influence of the psychological concept (theory) on the solution of the problems of modern people, society and civilization is revealed. The constructiveness of the idea of K.G. Jung about the primacy of the task of psychology in justifying the goals of a healthy, happy and meaningful life, teaching self-knowledge and self-realization and selfdevelopment, and secondary to the task of providing psychological assistance to the needy is stated. The idea is substantiated that in the inner world of man, beside the individually unique, which K.G. Jung considers the main reality of the inner world of the individual, there is also the common, universal in its higher manifestations, and not just archetypal. It is noted that the sharp orientation of a person towards the individual leads not only to self-development, creativity, the desire to become a happy person, to receive authentic pleasure, but also to cultivating selfishness, unreasonable self-centering, causes barriers, misunderstandings. It is argued that the combination of these tendencies enhances a person's ability to manifest love, create good and fight against evil, ensure freedom and responsibility, overcome selfish tendencies, deepen mutual understanding, spiritual, moral, social and psychological identity. The main complexes (archetypes) of the collective unconscious – “self-identity”, “person”, “shadow”, “animus” and “amine”, are selected and characterized by the scholar. The thesis is argued that the centre of the archetype “self-identity” is the spiritual ego, of transcendental origin and immanent existence, characterized by the phenomenology of the spiritual ego. It is argued that our “shadow” is caused not only by the archetypal social and psychological nature, but also by spiritual factors, first of all, as a result of human sin. It is noted that the person as an unconscious element of the collective psyche is not uniquely archetypal in nature, because its forms of expression are dynamically changing under the influence of trends of modern culture and civilization in general. It is stated that in the inner world of man, apart from the psyche (personality), there is a spiritual ego, characterized by the relationship between them. It is hypothesized that for a healthy individual, the “amine” is almost uniquely represented in the collective unconscious woman, and the “animus” is a man, and not in both sexes simultaneously.