Love

Freud’s no-holds-barred form of therapy, commonly known as free association, is radical in its own right; let alone when compared to Jung’s analytical approach. Robertson Davies’s The Manticore provides a storyline that exemplifies Jung’s analytical therapy. Although both schools of psychology provide a belief or practice of therapy, projection, and religion, they are extremely unique, and can shed light on the core differences between Freud and Jung. Jung’s analytical therapy attempts to resolve internal conflict between the unconscious and conscious within the individual by creating a balance. Davies’s use of Jungian therapy in The Manticore shows that, in contrast to Freud’s psychoanalysis, the therapist’s input is necessary to guiding the client to this balance.

The Holy Spirit is said to be the bond between the divine persons. And the Son of God wanted his own person to be the producer. This would be the bond between the human and the divine being. The author describes the Holy Spirit as being a person that proceeds from the Holy Trinity. It is the bond that creates a sense of unity among the divine Persons and that they are perfectly united in the “unity of the Holy Spirit” yet they still are able to maintain their distinct natures (pg 134).

Nevertheless, we embody some aspects of God’s soul, and it is very important to remember and appreciate those aspects that we obtain because our actions, our words and our well beings portray a principle of God, and we do not want to alter that essence negatively. We are God’s masterpieces, he has painted each and every one of us like a special picture, and we obtain different attributes that help define and shape who we are, as well as helping define others, and quite possible, the society in which we live in. Works Cited Descartes, René, and Donald A. Cress. Discourse on method and Meditations on first philosophy. 4th ed.

A Reconstruction of the Freudian Unconscious ABSTRACT: This paper sketches a reconstruction of the Freudian unconscious, as well as an argument for its existence. The strategy followed sidesteps the extended debates about the validity of Freud's methods and conclusions. People are argued to have, as ideal types, two fundamental modes of fulfilling their desires: engagement with reality and wishful thinking. The first mode acknowledges the constraints reality imposes on the satisfaction of desires, while the second mode ignores or denies these constraints, inasmuch as they threaten to make such satisfaction impossible or unfeasible. The more aware one is that wishful thinking is just that, the less effective it becomes.

The id is the drive and instinctual desires in Freud’s psychoanalysis which like in Gestalt therapy, the id is not planned, verbalized or symbolized either (Philippson, 2012). Basically both of these theories believe that the id in the situation is open to the situation and being there and open to what may emerge (Philippson, 2012). The ego in Freudian psychoanalysis is the driving factor between the id and superego (Philippson, 2012). In both Freud and Gestalt therapy, this is the process of actualization of the self and engaging in contact with the world and what arouses our interest and excitement for the client involved (Philippson, 2012). Superego in Freud’s theory is about the demands of the world that may be conflicting with the overall drives of the Id and the ego is the mediator between these two levels (Philippson, 2012).

The professors who composed Psychological Science explain that, “For [Sigmund] Freud, the powerful forces that drive behavior were often in conflict. A key aspect of his thinking was that we are typically unaware of those forces or their conflicts” (Gazzinga et al. 570). To Freud, conflicts in the mind consisted of the never ending battle between the ego, id, and superego. The “id” is the mechanism that drives humans to seek pleasure and avoid pain.

Out of his boundless love he blessed us with the ability of free will. However, our will is nothing compared to the beauty of God 's will. If we our created by God, then it makes sense that our highest degree of happiness can only come from the will, or the intentions of the Creator. We our designed by God to be like God. By Holy Communion we our being transformed into God.

This ‘balancing act’ was referring to the notions of free will and the unconscious struggle. Freud, for example, believed superstition as the “unconscious process of the person’s mind and perhaps his or her libidinal fixations”, whilst Adler didn’t believe in “fortuitous psychological events”, strongly believing in ‘cause and effect’ (Smith; 2003). The question can be argued from both approaches of whether free will is real or just an

Lastly, the writer critically evaluate the statement i.e., “ A strong egoism is a protection against falling ill, but in the last resort we must begin to love in order not to fall ill, and we are bound to fall ill if, in consequence of frustration, we cannot love”. TERMINOLOGIES  EGO: The ego is one of the personality components which are responsible for dealing with reality. The ego develops from the id and it can be expressed to the real world. The ego function s both in conscious, preconscious and unconscious mind. It is based on the reality principle which struggle to satisfy desires of the ids.

Lastly, the writer critically evaluate the statement i.e., “ A strong egoism is a protection against falling ill, but in the last resort we must begin to love in order not to fall ill, and we are bound to fall ill if, in consequence of frustration, we cannot love”. TERMINOLOGIES  EGO: The ego is one of the personality components which are responsible for dealing with reality. The ego develops from the id and it can be expressed to the real world. The ego function s both in conscious, preconscious and unconscious mind. It is based on the reality principle which struggle to satisfy desires of the ids.