define: archetype



Nature or landscape archetypes are these old descriptions of the essence of many natural environments. Natural area descriptions that are comprehensive, simply accessible, and relevant are required today: relevant, not least when it comes to the relevance of nature areas for human health and well-being. Bourassa (1988) provided a framework for landscape architecture and planning that goes like this: He claimed that archetypes, as described by Jung, might be useful in evaluating landscapes. Modern environmental psychology theories, according to Bourassa (1988), may be recognized as being in accordance with CG Jung's beliefs on archetypes. Nash (1997) proposed that CG Jung's notion of archetypes may be utilized to examine how landscapes have been seen and understood throughout history little over a decade later. Hreko et al. (2015), Wilkinson (2015), Wardropper et al. (2016), Cullum et al. (2017), Jin and Du (2017), Catalani et al. (2018), Hartel et al. (2018), Nogu?¡ì| and Wilbrand (2018), Olszewska et al. (2018), Xing and Chen (2018), and Evers et al. (2018) all use the term archetypes in their landscape descriptions (2019). Several of the scholars argue that it is vital to capture and convey a holistic meaning in the environment in landscape planning and landscape design, and that archetypes are the answer. "Several contemporary works of landscape ecologists deal with the problem of landscape type determination with the emphasis on the synergy of multidimensional landscape perception," according to Hreko et al. (2015). The writers discuss the physical particulars of the landscape and their traits, as well as the assessment of landscape changes in terms of landscape variety and the notion of a "cultural-spiritual entity." "We propose the use of archetypes as a way of moving between conceptual framings, empirical observations, and the dichotomous classification rules upon which maps are based," Cullum et al. (2017) write. A idea for a complete category or class of items is called an archetype. Archetypes may be thought of as abstract exemplars of classes, conceptual models that connect form and process, and/or implicit psychological representations." In these two papers (Hreko et al., 2015; Cullum et al., 2017), the connection to CG Jung's archetypal ideas is tenuous. The connection to Jung's ideas is significantly more evident in other articles: Wilkinson (2015) aspires to create more meaningful landscape architecture through a better understanding of the human-nature relationship. She proposes that one method to expand this understanding is to use Jung's archetypal ideas. Olszewska et al. (2018) use Jung (1964) when forming categories for what makes specific landscapes contemplative, and this is primarily true of their suggested category of "archetypal elements," such as stones, an ancient tree, or a route. "The design of a public space should attach importance to the change in people's emotional experience according to their surroundings," Xing and Chen (2018) say, citing CG Jung. Emotion arises from the collective psyche of humans, and its substance is archetypal."

12 archetypes —


Robert Moore, a neo-Jungian, is maybe my favorite (and most practical) paradigm for comprehending archetypes. Moore and Gillette emphasize the four fundamental archetypes in the male psyche, as well as the eight bipolar shadow archetypes that go with them, in King Warrior Magician Lover.

The snake is connected with thunder, storms, and lightning in Numerous cultures throughout the globe. The struggle between the thunder god Thor and the wicked and huge serpent J?rmungandr is depicted in the Nordic Pre-Christian mythology (Ellis Davidson, 1990). It's about nature's vast and awesome force, which might occasionally manifest as a leviathan rage, when man is frequently little and helpless.



Through Jung's notion of archetypes, Bourassa (1988), Nash (1997), Wilkinson (2015), and Xing and Chen (2018) all see tremendous opportunity to advance both theory and practice in landscape architecture and landscape planning. The archetypal notion might be traced back to Plato and ancient Greek civilisation. Plato's "Eidos" were pure psychological forms inscribed in a person's soul before they were born into the world (Williamson, 1985). They were communal in the sense that they encapsulated the phenomenon's core qualities rather than its unique particularities. Philo of Alexandria elaborated on Eidos' ideas and coined the word archetypes (Hillar, 1998). Jung is credited with developing the notion of mental archetypes as we know them today (1968). Archetypes are fundamental, universal templates for concepts in his mental system. Olszewska et al. (2018) offer a category of "archetypal elements," such as stones, an ancient tree, or a route, as an example. CG Jung, on the other hand, does not limit himself to writing about archetypal components. The archetypal theory of Jung might be shown as a series of spherical layers (Sharp, 1991). The conscious layer is at the top, followed by the personal unconscious, which contains a variety of unconscious structures or complexes. The material of this layer is unique to each individual, and the structures you've formed are based on your predispositions, experiences, and how you've dealt with them. The collectively unaware are the next layer, with a range of inherited archetypes, such as symbolic archetypes or aspects such as serpent, tree, sun, moon, and fire (Jung, 1964, 1968; Sharp, 1991). There are also situational archetypes or events, such as birth, death, marriage, and lost love, as well as identity archetypes such as father, hero, or deity. Archetypes, according to Jung, emerged via evolutionary processes. The archetypes have an impact on how a person perceives and interprets what he or she sees. They could elicit emotions and sensations like as fear and delight that are linked to archetypes such as father, hero, or deity. The subconscious manifests itself via symbols seen in everyday life, such as dreams, art, and religion, as well as human behavior patterns and connections (Jung, 1964, 1968; Sharp, 1991). Similarities between legends/myths from Numerous civilizations, according to CG Jung, demonstrate the presence of universal archetypes (Boeree, 2017).

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four archetypes


Moore's archetypal study concentrated on male archetypes, but his concept also applies to the feminine psyche, with the Queen representing the King. He does admit, though, that there are other details of the female brain that he doesn't cover in his work.

The phenomena we discover in the third cluster is a desire for a strong and majestic natural environment that can be mastered by humans. The temptation is in the bush, far from civilization, where you have some protection from the fire and a place to hide. The fire symbolizes security and comfort (Table 5). Rafts and ruins are among the themes that define the expedition. It's all about overcoming obstacles and exploring high mountains, the sea, and raging rapids. During the journey, the main emphasis is on survival, but it is also possible to daydream, for example, around the campfire. Such problems might be perilous or not.



The relationship between archetypes and the collective unconscious and growth is founded on "the deposits of all our ancestral experiences, but they are not the experiences themselves," according to Jung (Jung, 1928). What is the best way to interpret this? First, some academics (Hogenson, 2001; MacLennan, 2006; Stevens, 2012; Oatley, 2019) believe that Baldwin (1896a,b) had a considerable impact on Jung: Baldwin's idea is about a species' capacity to learn to deal with unique challenges in order for the species to survive. This establishes the circumstances for shaping selection processes until the species' genetic makeup has evolved to the point where it can react to the environment instinctively and autonomously. According to Baldwin (ibid. ), behavioral flexibility might address the adaptation dilemma between environment and person quicker and more effectively than merely random selection. As a result, cultural impact could propel human evolution ahead. The fact that animal husbandry with cows ultimately led to more and more humans being able to handle lactose better shows this, according to Hogenson (2001). These systems have been in place for millions of years, and they have influenced human interactions and behavior in both natural and social settings. Second, Bergson (2007) stated that procedures based on direct experience and intuition are more substantial than abstract rationality and science for comprehending reality. Jung argued that human beings, in addition to instinct, employ intuition, which Jung stated allows for the foreseeing of scenarios in which the human's perception of complicated events helps to the human being's evolution (Jung, 1960, p. 269). The collective unconscious, according to Jung, is made up of this form of intuition, "namely, the archetypes of perception and apprehension," as well as instincts (Jung, 1960, p. 270). Jung claims that premonition and collective subconscious evolve through time and are assimilated into humans as a form of cultural learning, intuitive knowledge, and behavioral flexibility, based in component on Bergson and Baldwin. The link between man and nature, as well as archetypal allusions to nature in myths, tales, and instincts, must be understood in this context.

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list of archetypes


The 12 Archetypes is a famous model from Margaret Mark and Carol Pearson's The Hero and the Outlaw. While the book focuses on developing brands, the 12 archetypes may also be applied to individuals.

The god Heimdallr was sent to the humans by the other gods to teach them how to live in the wild. He taught them how to control the holy fire and how to make crafts so they could construct homes and boats. He was also a protector, having the most acute hearing and eyesight one may conceive. He used his horn to send crucial signals to the people, especially when danger was near (Ellis Davidson, 1990).



According to Jung's hypothesis, powerful archetypes have existed in all societies from the dawn of time. Natural surroundings have evolved alongside humans, thus there should be strong archetypes associated with both items and occurrences in nature. Despite the fact that many myths and tales are tied to certain sorts of natural settings, Jung did not suggest any single nature archetype. These are also linked to mythical characters. However, it could be inferred that Jung suggested habitat categories while he was nearing the end of his life. Jung encountered numerous representatives from indigenous peoples throughout his travels in Africa, Mexico, and other parts of the world, and based his writings on these encounters concerning the archaic man. An ancient person does not believe in god, yet he is aware that he exists, according to Jung (Sabini, 2008). This is not least because god is corporeal; you can see, hear, and feel him. Natural occurrences such as the sun, moon, thunderstorms, and other natural phenomena are often connected with archaic faiths. However, Jung might have thought that calling these god-related occurrences archetypes would be acknowledged sacrilege. Jung relates an episode in which a Pueblo chieftain looks to the sun and names it his deity, his father, in Sabini (2008, p. 114). C. G. Jung was fascinated by nature and enjoyed spending time in it. He also argued that in order to remain complete and healthy, humans need to live in natural situations. He maintained that having touch with nature is important for our mental health: "Natural life is the nourishing soil of the soul," he remarked, as well as "Human existence should be rooted in the earth" and "Nature is an incomparable guide if you know how to follow her" (Sabini, 2008).

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