the rebel archetype



The popular perception of archetypes is that there are just a handful of them. A collection of archetypes, for example, may only comprise 4, 6, or 12 archetypes. Or maybe you'll have a 52-item list.
Do individuals use archetypes to clarify how they categorize nature? Is it possible that they may be seen as health-promoting? Archetypes, according to an increasing wide variety of scholars, could be utilized to study, characterize, and build green areas. Similarly, because the 1980s, a growing variety of study findings have indicated that visits to particular natural regions improve human health and well-being. The qualities in these natural regions that stand out as being the most health-promoting are understood as natural properties that humans have evolved to see in a good light. In this research, 547 individuals in southern Sweden filled a questionnaire on natural-area features. These traits were categorized into ten groups of nature and landscape using cluster analysis. The ten clusters are linked to iconic occurrences and locations in Scandinavian nature. These natural occurrences and locations are examined, with allusions to old Scandinavian mythology, lifestyle, and cultural canon, as well as studies on evolution, human preferences, and how nature might effect human health. We talk about how these natural archetypes elicit worry, fear, and separation as well as relaxation, tranquillity, and connectedness. Researchers have concentrated on how trips to natural areas influence the sympathetic nervous system so far, and haven't considered the idea of integrating the calm and connection system, as well as oxytocin, in their models. We want to construct a model for how the natural archetypes interact with the calm and connection system in a follow-up post.

what is my archetype —


Furthermore, we presume that most individuals have comparable reactions to these clusters of natural events. Basic emotions like fear, avoidance, and tension, as well as good ones of wellness, relaxation, and safety, should be connected to such archetypal experiences.



A list of tens of thousands of archetypes, on the other hand, isn't really practical. "Everything should be made as simple as possible, but not simpler," Einstein might have stated.
Lord of the Flies by William Goldman employs as many setting tropes as possible. The lads are stranded on an island, pursued by the forest's horrors but protected by the lagoon, and often ascend the mountain to light the signal fire.

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archetype character


The westward sun was a drip of molten gold that slipped closer and closer to the world's brink. They were suddenly aware that the dusk signaled the end of light and warmth.



Psychiatrist Carl Jung, maybe more than anybody else, equipped us with a map of the human mind. Many of the driving aspects that drive human behavior were categorized by Jung via his analytical psychology. (Here's a link to a beginner's guide to Jungian psychology.)
We humans have had an curiosity in explaining the big existential story and locating ourselves and our actions in the world from the dawn of time, frequently via religious beliefs (Turner, 2005). As a result, Numerous details of the natural environment have been considered as more welcoming and holy than others. Numerous civilizations have examples, such as the ancient Greeks' Arcadia, the Persians' Paradise, and the Bible's Eden. We discover trees with nice, edible fruits, abundance of fresh water, and friendly animals in accounts of these locales (Prest, 1988; Gerlach-Spriggs et al., 1998). We meet Adam and Eve in the Garden of Eden in the Bible's Creation. Arcadia was regarded in Ancient Greece as a region of bliss and beautiful perfection. The Gilgamesh Epic presents a garden of gods, a paradise, as a place where even diseases yield and we might restore our vigor and power (Stigsdotter, 2005). There are no structures in any of these settings; instead, wildlife and gardens take center stage. However, nature contains dangerous places, animals, and phenomena that are linked to evil demons or the devil in various religions (e.g., Christianity and Islam), and where the malefic underworld (e.g., Hades or Hell) is depicted as a dark place with forests where one gets lost, deserts and swamps, and extreme heat or cold. This is best seen in Dante's Divina Comedia, which has wonderful underworld images by Gustave Dor?¡ì| (Alighieri, 2018).

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character archetypes


An thorough questionnaire was constructed in attempt to better understand how individuals identify objects and occurrences in nature. Nature is explained as the phenomena of the physical world as a whole, which includes plants, animals, the terrain, and other earthly details and products (Oxford English Living Dictionaries, 2019). The natural environment, according to Johnson et al. (1997), is made up of all living and non-living entities that occur naturally. It includes all living species, weather, climate, and natural resources that have an impact on human existence, such as animals, flora, soil, rocks, atmosphere, and natural phenomena that occur within their bounds and nature.



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.
Nature or landscape archetypes are these old descriptions of the essence of Numerous 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 such as this: He claimed that archetypes, as explained by Jung, may be useful in evaluating landscapes. Modern environmental psychology theories, according to Bourassa (1988), may be acknowledged as being in accordance with CG Jung's beliefs on archetypes. Nash (1997) proposed that CG Jung's notion of archetypes could 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 factors of the landscape and their traits, as well as the assessment of landscape changes in terms of landscape number 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 might 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."

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