Other archetypes include father, child, family, hero, maiden, animal, wise old man, the hermaphrodite, God, and the first man

The self

The goal of life is to realize the self. The self is an archetype that represents the transcendence of all oppo-sites, so that every aspect of your personality is expressed equally. You are then neither and both male and female, neither and both ego and shadow, neither and both good and bad, neither and both conscious and unconscious, neither and both an individual and the whole of creation. And yet, with no oppositions, there is no energy, and you cease to act. Of course, you no longer need to act.

To keep it from getting too mystical, think of it as a new center, a more balanced position, for your psyche. When you are young, you focus on the ego and worry about the trivialities of the persona. When you are older

(assuming you have been developing as you should), you focus a little deeper, on the self, and become closer to all people, all life, even the universe itself. The self-realized person is actually less selfish.

The Myers-Briggs test

j Katharine Briggs and her daughter Isabel Briggs Myers found Jung's ideas about people's personalities so compelling that they decided to develop a paper-and-pencil test. It came to be called the Myers-Briggs Type Indicator, and is one of the most popular, and most studied, tests around.

On the basis of your answers on about 125 questions, you are placed in one of sixteen types, with the understanding that some people might find themselves somewhere between two or three types. What type you are says quite a bit about you — your likes and dislikes, your likely career choices, your compatibility with others, and so on. People tend to like it quite a bit. It has the unusual quality among personality tests of not being too judgmental: None of the types is terribly negative, nor are any overly positive. Rather than assessing how «crazy» you are, the «Myers-Briggs» simply opens up your personality for exploration.

The test has four scales. Extroversion — Introversion (E-I) is the most important. Test researchers have found that about 75 % of the population is extroverted.

The next one is Sensing — Intuiting (S-N), with about 75 % of the population sensing.

The next is Thinking — Feeling (T-F). Although these are distributed evenly through the population, researchers have found that two-thirds of men are thinkers, while two-thirds of women are feelers. This might seem like stereotyping, but keep in mind that feeling and thinking are both valued equally by Jungians, and that one-third of men are feelers and one-third of women are thinkers. Note, though, that society does value thinking and feeling differently, and that feeling men and thinking women often have difficulties dealing with people's stereotyped expectations.

The last is Judging — Perceiving (J-P), not one of Jung's original dimensions. Myers and Briggs included this one in order to help determine which of a person's functions is superior. Generally, judging people are more careful, perhaps inhibited, in their lives. Perceiving people tend to be more spontaneous, sometimes careless. If you are an extrovert and a « J», you are a thinker or feeler, whichever is stronger. Extroverted and «P» means you are a senser or intuiter. On the other hand, an introvert with a high «J» score will be a senser or intuiter, while an introvert with a high «P» score will be a thinker or feeler. J and P are equally distributed in the population.

Alfred Adler

Alfred Adler was born in the suburbs of Vienna on February 7, 1870, the third child, second son, of a Jewish grain merchant and his wife. As a child, Alfred developed rickets, which kept him from walking until he was four years old. At five, he nearly died of pneumonia. It was at this age that he decided to be a physician.

Alfred was an average student and preferred playing outdoors to being cooped up in school. He was quite outgoing, popular, and active, and was known for his efforts at outdoing his older brother, Sigmund.

He received a medical degree from the University of Vienna in 1895. During his college years, he became attached to a group of socialist students, among which he found his wife-to-be, Raissa Timofeyewna Epstein. She was an intellectual and social activist who had come from Russia to study in Vienna. They married in1897 and eventually had four children, two of whom became psychiatrists.

He began his medical career as an opthamologist, but he soon switched to general practice, and established his office in a lower-class part of Vienna, across from the Prader, a combination amusement park and circus. His clients included circus people, and it has been suggested (Furtmuller, 1964) that the unusual strengths and weaknesses of the performers led to his insights into organ inferiorities and compensation.

He then turned to psychiatry, and in 1907 was invited to join Freud's discussion group. After writing papers on organic inferiority, which were quite compatible with Freud's views, he wrote, first, a paper concerning an aggression instinct, which Freud did not approve of, and then a paper on children's feelings of inferiority, which suggested that Freud's sexual notions be taken more metaphorically than literally.

Although Freud named Adler the president of the Viennese Analytic Society and the co-editor of the organization's newsletter, Adler didn't stop his criticism. A debate between Adler's supporters and Freud's was arranged, but it resulted in Adler, with nine other members of the organization, resigning to form the Society for Free Psychoanalysis in 1911. This organization became The Society for Individual Psychology in the following year.

During World War I, Adler served as a physician in the Austrian Army, first on the Russian front, and later in a children's hospital. He saw first hand the damage that war does, and his thought turned increasingly to he concept of social interest. He felt that if humanity was to survive, it had to change its ways.

After the war, he was involved in various projects, including clinics attached to state schools and the training of teachers. In 1926, he went to the United States to lecture, and he eventually accepted a visiting position at the Long Island College of Medicine. In 1934, he and his family left Vienna forever. On May 28, 1937,during-a series of lectures at Aberdeen University, he died of a heart attack.

Striving

Alfred Adler postulates a single «drive» or motivating force behind all our behavior and experience. By the time his theory had gelled into its most mature form, he called that motivating force the striving for perfection. It is the desire we all have to fulfill our potentials, to come closer and closer to our ideal. It is, as many of you will already see, very similar to the more popular idea of self-actualization.

«Perfection* and «ideal* are troublesome words, though. On the one hand, they are very positive goals. Shouldn't we all be striving for the ideal? And yet, in psychology, they are often given a rather negative connotation. Perfection and ideals are, practically by definition, things you can't reach. Many people, in fact, live very sad and painful lives trying to be perfect. As you will see, other theorists, like Karen Horney and Carl Rogers, emphasize this problem. Adler talks about it, too. But he sees this negative kind of idealism as a perversion of the more positive understanding. We will return to this in a little while.

Striving for perfection was not the first phrase Adler used to refer to his single motivating force. His earliest phrase was the aggression drive, referring to the reaction we have when other drives, such as our need to eat, be sexually satisfied, get things done, or be loved, are frustrated. It might be better called the assertiveness drive, since we tend to think of aggression as physical and negative. But it was Adler's idea of the aggression drive that first caused friction between him and Freud. Freud was 4afraid that it would detract from the crucial position of the sex drive in psychoanalytic theory. Despite Freud's dislike for the idea, he himself introduced something very similar much later in his life: the death instinct.

Another word Adler used to refer to basic motivation was compensation, or striving to overcome. Since we all have problems, short-comings, inferiorities of one sort or another, Adler felt, earlier in his writing, that our personalities could be accounted for by the ways in which we do — or don't — compensate or overcome those problems. The idea still plays an important role in his theory, as you will see, but he rejected it as a label for the basic motive because it makes it sound as if it is your problems that cause you to be what you are.

One of Adler's earliest phrases was masculine protest. He noted something pretty obvious in his culture (and by no means absent from our own): Boys were held in higher esteem than girls. Boys wanted, often desperately, to be thought of as strong, aggressive, in control — i.e. «masculine» — and not weak, passive, or dependent — i.e. «f eminine*. The point, of course, was that men are somehow basically better than women. They do, after all, have the power, the education, and apparently the talent and motivation needed to do «great things*, and women don't.

You can still hear this in the kinds of comments older people make about little boys and girls: If a baby boy fusses or demands to have his own way (masculine protest.), they will say he's a natural boy; If a little girl is quiet and shy, she is praised for her femininity; If, on the other hand, the boy is quiet and shy, they worry that he might grow up to be a sissy; Or if a girl is assertive and gets her way, they call her a «tomboy» and will try to reassure you that she'll grow out of it.

But Adler did not see men's assertiveness and success in the world as due to some innate superiority. He saw it as a reflection of the fact that boys are encouraged to be assertive in life, and girls are discouraged. Both boys and girls, however, begin life with the capacity for «protest*. Because so many people misunderstood him to mean that men are, innately, more assertive, lead him to limit his use of the phrase.

The last phrase he used, before switching to striving for perfection, was striving for superiority. His use of this phrase reflects one of the philosophical roots of his ideas: Friederich Nietzsche developed a philosophy that considered the will to power the basic motive of human life. Although striving for superiority does refer to the desire to be better, it also contains the ide^that we want to be better than others, rather than better in our own right. Adler later tended to use striving for superiority more in reference to unhealthy or neurotic striving.

Life style

A lot of this playing with words reflects Adler's groping towards a really different kind of personality theory than that represented by Freud's. Freud' theory was what we nowadays would call a reductionistic one: He tried most of his life to get the concepts down to the physiological level, although he admitted failure in the end, life is nevertheless explained in terms of basic physiological needs. In addition, Freud tended to «carve up» the person into smaller theoretical concepts — the id, ego, and superego — as well.

Adler was influenced by the writings of Jan Smuts, the South African philosopher and statesman. Smuts felt that, in order to understand people, we have to understand them more as unified wholes than as a collection of bits and pieces, and we have to understand them in the context of their environment, both physical and social. This approach is called holism, and Adler took it very much to heart.

First, to reflect the idea that we should see people as wholes rather than parts, he decided to label his approach to psychology individual psychology. The word individual means literally «un-divided».

Second, instead of talking about a person's personality, with the traditional sense of internal traits, structures, dynamics, conflicts, and so on, he preferred to talk about style of life (nowadays, «lifestyle*). Life style refers to how you live your life, how you handle problems and interpersonal relations. Here's what he himself had to say about it: «The style of life of a tree is the individuality of a tree expressing itself and molding itself in an environment. We recognize a style when we see it against a background of an environment different from what we expect, for then we realize that every tree has a life pattern and is not merely a mechanical reaction to the environment*.

Teleology

The last point — that lifestyle is «not merely a mechanical reaction* — is a second way in which Adler differs dramatically from Freud. For Freud, the things that happened in the past, such as early childhood trauma,

Determine what you are like in the present. Adler sees motivation as a matter of moving towards the future, rather than being driven, mechanistically, by the past. We are drawn towards our goals, our purposes, our ideals. This is called teleology.

Moving things from the past into the future has some dramatic effects. Since the future is not here yet, a tele-ological approach to motivation takes the necessity out of things. In a traditional mechanistic approach, cause leads to effect: If a, b, and с happen, then x, y, and z must, of necessity, happen. But you don't have to reach your goals or meet your ideals, and they can change along the way. Teleology acknowledges that life is hard and uncertain, but it always has room for change.

Another major influence on Adler's thinking was the philosopher Hans Vaihinger, who wrote a book called The Philosophy of «As If». Vaihinger believed that ultimate truth would always be beyond us, but that, for practical purposes, we need to create partial truths. His main interest was science, so he gave as examples such partial truths as protons an electrons, waves of light, gravity as distortion of space, and so on. Contrary to what many of us non-scientists tend to assume, these are not things that anyone has seen or proven to exist: They are useful constructs. They work for the moment, let us do science, and hopefully will lead to better, more useful constructs. We use them «as if» they were true. He called these partial truths fictions.

Vaihinger, and Adler, pointed out that we use these fictions in day to day living as well. We behave as if we knew the world would be here tomorrow, as if we were sure what good and bad are all about, as if everything we see is as we see it, and so on. Adler called this fictional finalism. You can understand the phrase most easily if you think about an example: Many people behave as if there were a heaven or a hell in their personal future. Of course, there may be a heaven or a hell, but most of us don't think of this as a proven fact. That makes it a «f ic-tion» in Vaihinger's and Adler's sense of the word. And finalism refers to the teleology of it: The fiction lies in the future, and yet influences our behavior today.