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In Jungian psychology, archetypes are highly developed elements of the collective unconscious. Being unconscious, the existence of archetypes can only be deduced indirectly by examining behavior, images, art, myths, religions, or dreams. Carl Jung understood archetypes as universal, archaic patterns and images that derive from the collective unconscious and are the psychic counterpart of instinct.〔Feist J, Feist GJ, (2009) ''Theories of Personality'', New York New York; McGraw-Hill〕 They are inherited potentials which are actualized when they enter consciousness as images or manifest in behavior on interaction with the outside world.〔 They are autonomous and hidden forms which are transformed once they enter consciousness and are given particular expression by individuals and their cultures. Strictly speaking, Jungian archetypes refer to unclear underlying forms or the ''archetypes-as-such'' from which emerge images and motifs such as the mother, the child, the trickster, and the flood among others. It is history, culture and personal context that shape these manifest representations thereby giving them their specific content. These images and motifs are more precisely called ''archetypal images''. However it is common for the term ''archetype'' to be used interchangeably to refer to both ''archetypes-as-such'' and ''archetypal images''.〔Stevens, Anthony in "The archetypes" (Chapter 3.) Ed. Papadopoulos, Renos. The Handbook of Jungian Psychology (2006)〕 == Introduction == Jung rejected the ''tabula rasa'' theory of human psychological development, believing instead that evolutionary pressures have individual predestinations manifested in archetypes. Jung first used the term ''primordial images'' to refer to what he would later term "archetypes". Jung's idea of archetypes was based on Kant's forms, Plato's Ideas, and Schopenhauer's prototypes.〔Jung and the Post-Jungians, Andrew Samuels, Routledge (1986)〕 For Jung, "the archetype is the introspectively recognizable form of ''a priori'' psychic orderedness".〔C. G. Jung, ''Synchronicity'' (London 1985) p. 140〕 "These images must be thought of as lacking in solid content, hence as unconscious. They only acquire solidity, influence, and eventual consciousness in the encounter with empirical facts."〔Jung 1928:Par. 300〕 The archetypes form a dynamic substratum common to all humanity, upon the foundation of which each individual builds his own experience of life, colouring them with his unique culture, personality and life events. Thus, while archetypes themselves may be conceived as a relative few innate nebulous forms, from these may arise innumerable images, symbols and patterns of behavior. While the emerging images and forms are apprehended consciously, the archetypes which inform them are elementary structures which are unconscious and impossible to apprehend. Jung was fond of comparing the form of the archetype to the axial system of a crystal, which preforms the crystalline structure of the mother liquid, although it has no material existence of its own. This first appears according to the specific way in which the ions and molecules aggregate. The archetype in itself is empty and purely formal: a possibility of representation which is given ''a priori''. The representations themselves are not inherited, only the forms, and in that respect they correspond to the instincts. The existence of the instincts can no more be proved than the existence of the archetypes, so long as they do not manifest themselves concretely.〔(CW 9, pt 1, para. 155)〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Jungian archetypes」の詳細全文を読む スポンサード リンク
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