What is the Jungian Shadow?
PhD, English Literature (Lancaster University)
Date Published: 26.06.2024,
Last Updated: 26.06.2024
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Definition and origins
The concept of the “shadow” is most often associated with the work of psychoanalyst Carl Jung. It describes the darker, hidden part of the self that the individual may not be willing, or able, to acknowledge. This part of the individual may be repressed due to being evil, socially unacceptable, or otherwise harmful. Jung refers to the shadow as
that hidden, repressed, for the most part inferior and guilt-laden personality whose ultimate ramifications reach back into the realm of our animal ancestors (The Collected Works of C. G. Jung, Volume 9, Part 2, 1959, [2014])
C. G. Jung
that hidden, repressed, for the most part inferior and guilt-laden personality whose ultimate ramifications reach back into the realm of our animal ancestors (The Collected Works of C. G. Jung, Volume 9, Part 2, 1959, [2014])
Jung introduced the term “shadow” in 1916 in his work On the Psychology of the Unconscious:
Indeed it is a frightening thought that man also has a shadow-side to him, consisting not just of little weaknesses and foibles, but of a positively demonic dynamism” (The Collected Works of C. G. Jung, Volume 7, 1953, [2014])
C. G. Jung
Indeed it is a frightening thought that man also has a shadow-side to him, consisting not just of little weaknesses and foibles, but of a positively demonic dynamism” (The Collected Works of C. G. Jung, Volume 7, 1953, [2014])
The shadow is one of the four major archetypes identified by Jung, the others being the self, the persona, and the anima/animus. The shadow, according to Jung, is “the most accessible” and “easiest to experience” of the archetypes (Collected Works, Volume 9: Part 2, 1959, [2014]).
The notion of the shadow is based on Sigmund Freud’s work on the unconscious:
With the concept of the shadow, Jung always honourably underscored Freud’s contribution to the investigation of the personal unconscious, and in principle Jung’s shadow can be equated with Freud’s repressed. (Christian Roesler, C. G. Jung’s Archetype Concept, 2021)
Christian Roesler
With the concept of the shadow, Jung always honourably underscored Freud’s contribution to the investigation of the personal unconscious, and in principle Jung’s shadow can be equated with Freud’s repressed. (Christian Roesler, C. G. Jung’s Archetype Concept, 2021)
In Jung’s Ethics, Dan Merkur summarizes the distinction between Freud’s repression thesis and Jung’s concept of the shadow:
In place of Freud’s language of libidinal energy and its counter-cathexis, Jung wrote directly and empathically of the repression of evil by the desire to be good. Freud speculated about unconscious drive energies; Jung phrased the same clinical observations with experience-near references to human evil. (2017)
Dan Merkur
In place of Freud’s language of libidinal energy and its counter-cathexis, Jung wrote directly and empathically of the repression of evil by the desire to be good. Freud speculated about unconscious drive energies; Jung phrased the same clinical observations with experience-near references to human evil. (2017)
For more information on Freud’s theoretical concepts, see our study guide “What is Freud’s Psychoanalytic Theory?”
For all the shadow is often linked to shame or immorality, Jung argued there was value in acknowledging this aspect of the psyche and engaging with it. Jung suggested that we can deal with our shadow by integrating it into our conscious personality. As he explained in his 1937 lectures at Yale University,
the shadow is merely somewhat inferior, primitive, unadapted and awkward; not wholly bad. It even contains childish or primitive qualities which would in a way vitalize and embellish human existence, but convention forbids! (The Collected Works of C. G. Jung, Volume 11, 1958, [2014]
C. G. Jung
the shadow is merely somewhat inferior, primitive, unadapted and awkward; not wholly bad. It even contains childish or primitive qualities which would in a way vitalize and embellish human existence, but convention forbids! (The Collected Works of C. G. Jung, Volume 11, 1958, [2014]
In this guide, we will explore both the personal and the collective shadow, and delve into Jung’s explanations of how the shadow is formed and the process of integrating the shadow through various methods, such as psychoanalysis. In addition, we will cover representations of the shadow in literature and popular culture.
The personal shadow and the collective shadow
According to Jung, there are two types of shadow: the personal shadow (which every individual has) and the collective shadow (which reflects the unconscious and universal behaviors and desires of a particular community, nation, or culture).
The personal shadow
Jung refers to the personal shadow as “the thing a person has no wish to be” (The Collected Works of C. G. Jung, Volume 16, 1954, [2014]). Our personal shadow comprises the aspects of ourselves we find unacceptable; this may be, for example, laziness, anger, or jealousy, as well as irrational fears or taboo desires.
Jung suggests that the personal shadow is “present from the beginning” (1959, [2014]). As Ann Casement writes,
Many aspects of the personal shadow may be traced back to the relationship to the parents or parental surrogates and siblings. An individual who has a huge shadow problem with jealousy may have felt excluded from the parental relationship. Equally, there may be an attractive high-achieving older sibling to whom the individual has felt unfavourably compared or a spoilt younger sibling who is the centre of attention in the family. (“The Shadow,” The Handbook of Jungian Psychology, 2012)
Edited by Renos K. Papadopoulos
Many aspects of the personal shadow may be traced back to the relationship to the parents or parental surrogates and siblings. An individual who has a huge shadow problem with jealousy may have felt excluded from the parental relationship. Equally, there may be an attractive high-achieving older sibling to whom the individual has felt unfavourably compared or a spoilt younger sibling who is the centre of attention in the family. (“The Shadow,” The Handbook of Jungian Psychology, 2012)
According to Jung’s theory, the sibling who has been neglected or treated unfavorably will develop a shadow characterized by feelings of jealousy or resentment. They may repress these feelings, aware that they are socially undesirable traits. As we will go on to discuss, they may also project and accuse others of being jealous or resentful as a way of deflecting attention from their own, similar traits.
Roesler explains that the shadow is formed during this pivotal socialization period as the child learns at this stage what qualities are socially acceptable:
Ordinarily a person learns through their upbringing or more generally through the overall alignment with social norms and values in the process of the first half of the individuation process, which qualities and characteristics are desired and accepted and which are not. In this way the traces of one’s upbringing, the strictness, rejection, criticism which have been experienced in the childhood or youth from the carer or educator and have been internalised, can be found in the shadow. (2021)
Despite its negative associations, Jung is careful to point out that it is not only evil or immoral individuals who have a shadow:
Everyone carries a shadow, and the less it is embodied in the individual’s conscious life, the blacker and denser it is. If an inferiority is conscious, one always has a chance to correct it. Furthermore, it is constantly in contact with other interests, so that it is continually subjected to modifications. (1938, [2014])
Not only does every individual carry a shadow, Jung argues that the shadow is not completely negative. As Phil Goss writes,
Jung goes further than this and argues that our shadow gives us substance. In other words, without a shadow, we would all be fairly one-dimensional, boring, people. In analysis, helping someone to recognize what they are missing by being too ‘pure’ or ‘spiritual’, and so helping them accept their bodily and instinctual desires in healthy ways, is one example of the value of embracing shadow, while not denying its potentially undermining and destructive aspects. (Jung: A Complete Introduction, 2015)
Phil Goss
Jung goes further than this and argues that our shadow gives us substance. In other words, without a shadow, we would all be fairly one-dimensional, boring, people. In analysis, helping someone to recognize what they are missing by being too ‘pure’ or ‘spiritual’, and so helping them accept their bodily and instinctual desires in healthy ways, is one example of the value of embracing shadow, while not denying its potentially undermining and destructive aspects. (Jung: A Complete Introduction, 2015)
However, as Jung warns us,
[...] to value the unconscious exclusively for the sake of its positive qualities and to regard it as a source of revelation would be fundamentally wrong. (C. G. Jung: The Collected Works, Volume 10, 1964, [2014])
C. G. Jung
[...] to value the unconscious exclusively for the sake of its positive qualities and to regard it as a source of revelation would be fundamentally wrong. (C. G. Jung: The Collected Works, Volume 10, 1964, [2014])
We will cover how Jung suggests we engage with the shadow later in this guide.
The collective shadow
The collective shadow describes the darker aspects of a society or culture’s psyche. Jung writes that,
this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behaviour that are more or less the same everywhere and in all individuals. It is, in other words, identical in all men and thus constitutes a common psychic substrate of a suprapersonal nature which is present in every one of us. (The Collected Works, Volume 9, Part 1, 1959, [2014])
C. G. Jung
this part of the unconscious is not individual but universal; in contrast to the personal psyche, it has contents and modes of behaviour that are more or less the same everywhere and in all individuals. It is, in other words, identical in all men and thus constitutes a common psychic substrate of a suprapersonal nature which is present in every one of us. (The Collected Works, Volume 9, Part 1, 1959, [2014])
This collective unconscious, according to Jungian psychology, can be seen as the driving force behind intolerance and is used by Jung to explain why groups throughout history have accepted authoritarian ideologies or turned a blind eye to totalitarianism and the oppression of minority groups.
As Elena Caramazza writes,
Concerning the question of collective sin, history presents an endless series of horrors, such as devastating conflicts between states and religions, the barbarity of dictatorships, man’s exploitation of man, and the destruction of countless peoples and cultures. There emerges an overall picture of the human Shadow that, according to Jung, could not be painted in blacker colors. [...] Even though the individual cannot hold himself personally responsible for all crimes, he shares to some extent the common guilt; for example, when he adopts a passive attitude and is not capable of protesting against the directives of leaders. (The Absolute Shadow, 2022)
Elena Caramazza
Concerning the question of collective sin, history presents an endless series of horrors, such as devastating conflicts between states and religions, the barbarity of dictatorships, man’s exploitation of man, and the destruction of countless peoples and cultures. There emerges an overall picture of the human Shadow that, according to Jung, could not be painted in blacker colors. [...] Even though the individual cannot hold himself personally responsible for all crimes, he shares to some extent the common guilt; for example, when he adopts a passive attitude and is not capable of protesting against the directives of leaders. (The Absolute Shadow, 2022)
An example of the collective shadow, referred to by Jung, can be seen in Nazi Germany. In Jung and the Human Psyche, Mary Ann Mattoon writes,
The history of Nazi Germany reveals collective contents of the shadow. Jung puzzled long and unsuccessfully over the question of how a highly developed, Christian nation could support Nazism. He concluded that in Germany the collective shadow was personified by Wotan, “the ancient god of storm and frenzy.’’ Jung came to claim that criminality and evil mass movements such as Nazism reflect unconscious contents that are potential in all of us. (2020).
Jung and the Human Psyche
Mary Ann Mattoon
The history of Nazi Germany reveals collective contents of the shadow. Jung puzzled long and unsuccessfully over the question of how a highly developed, Christian nation could support Nazism. He concluded that in Germany the collective shadow was personified by Wotan, “the ancient god of storm and frenzy.’’ Jung came to claim that criminality and evil mass movements such as Nazism reflect unconscious contents that are potential in all of us. (2020).
Jung argued that we can address the collective shadow, and prevent the harm done by societies and cultures to one another, through individual responsibility. In his 1933 “Visions” lecture, Jung stated that
I believe in the rain maker of Kiao Tchou—that one should do the right thing to oneself and by oneself, and wait until the rain falls. Perhaps when that process of doing the right thing in an individual case has been repeated often enough and by as many people as possible, the rain will actually fall, a result will be reached which could not be reached in any, other way. Then another miracle might happen, disarmament might become possible. (Visions, 2022)
C. G. Jung
I believe in the rain maker of Kiao Tchou—that one should do the right thing to oneself and by oneself, and wait until the rain falls. Perhaps when that process of doing the right thing in an individual case has been repeated often enough and by as many people as possible, the rain will actually fall, a result will be reached which could not be reached in any, other way. Then another miracle might happen, disarmament might become possible. (Visions, 2022)
It is worth noting, however, that Jung has been challenged for his Nazi affiliations:
The battle is still raging over the interpretation of Jung’s part in certain events during the Second World War. Most controversial is the rather widespread criticism of his accepting the presidency in a Nazi-dominated organization, the General Medical Society for Psychotherapy (GMSP) (Mattoon, 2020)
For more on Jung’s writings about Nazi Germany and the accusations of anti-semitism, see Nicholas Lewin’s Jung on War, Politics and Nazi Germany (2018).
Encountering the shadow and projection
According to Jung, it is difficult for an individual to face their shadow as often they are unable, or unwilling, to perceive what lies in their unconscious:
It is often tragic to see how blatantly a man bungles his own life and the lives of others yet remains totally incapable of seeing how much the whole tragedy originates in himself, and how he continually feeds it and keeps it going. Not consciously, of course—for consciously he is engaged in bewailing and cursing a faithless world that recedes further and further into the distance. Rather, it is an unconscious factor which spins the illusions that veil his world. And what is being spun is a cocoon, which in the end will completely envelop him. (1959, [2014])
This illusion often leads to the individual either repressing this aspect of themselves or projecting these attributes onto others.
Jung argues that while it may be “obvious for the neutral observer” that a person’s like or dislike of another is merely a projection of themselves, “there is little hope that the subject will perceive this himself”:
He must be convinced that he throws a very long shadow before he is willing to withdraw his emotionally-toned projections from their object. [...] As we know, it is not the conscious subject but the unconscious which does the projecting. Hence one meets with projections, one does not make them. The effect of projection is to isolate the subject from his environment, since instead of a real relation to it there is now only an illusory one. Projections change the world into the replica of one’s own unknown face. (1959, [2014])
As such, we may (unconsciously) attack or shame others for characteristics that we recognize in ourselves. As Gary Bobroff explains,
Sometimes we meet someone who matches the nature or character of our inner complexes and we immediately unconsciously dress them to match our inner image. When this happens, we are constellated – brought into dynamic alignment with an inner figure. [...] For example, the bully hates the nerd because their intelligence may be his own area of weakness. This is the dynamic of scapegoating – the innocent is blamed for the crime in order to protect the guilty; one is chosen to be taken in place of ourselves. When we project, we psychologically and emotionally invest something of ourselves in an outer person who then bears that quality for us. (Knowledge in a Nutshell: Carl Jung, 2020)
Gary Bobroff
Sometimes we meet someone who matches the nature or character of our inner complexes and we immediately unconsciously dress them to match our inner image. When this happens, we are constellated – brought into dynamic alignment with an inner figure. [...] For example, the bully hates the nerd because their intelligence may be his own area of weakness. This is the dynamic of scapegoating – the innocent is blamed for the crime in order to protect the guilty; one is chosen to be taken in place of ourselves. When we project, we psychologically and emotionally invest something of ourselves in an outer person who then bears that quality for us. (Knowledge in a Nutshell: Carl Jung, 2020)
Projection prevents us from acknowledging the aspects of ourselves we often need to confront.
In “The Shadow of Whiteness,” Helen Morgan argues that white liberals’ attitude to racism is a key example of projection:
The fact that there are overt white supremacists in the world provides a container for the projection of the Shadow of white liberals who can then separate ourselves from the racist system, deny or minimise our own racist thoughts and actions and thus preserving a sense of ourselves as good. (Jung’s Shadow Concept, 2023)
Edited by Christopher Perry and Rupert Tower
The fact that there are overt white supremacists in the world provides a container for the projection of the Shadow of white liberals who can then separate ourselves from the racist system, deny or minimise our own racist thoughts and actions and thus preserving a sense of ourselves as good. (Jung’s Shadow Concept, 2023)
As we can see here, the repression of the shadow, and the prejudices it conceals, maintains racial hegemony as individuals who are not overtly racist do not address their own implicit biases. For more on this, see our study guide “What is Racial Formation Theory?”
Confronting and integrating the shadow
Now we are aware of the problems caused by repression and projection, the question remains: What is to be done with the shadow?
Though Jung acknowledges the difficulty in encountering and accepting the shadow, he argues this is essential for developing self-knowledge and ultimately leading a fulfilled life:
[...] one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no inside and no outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is the world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me. (The Collected Works of C. G. Jung, Volume 9: Part 1, 1959, [2014])
C. G. Jung
[...] one must learn to know oneself in order to know who one is. For what comes after the door is, surprisingly enough, a boundless expanse full of unprecedented uncertainty, with apparently no inside and no outside, no above and no below, no here and no there, no mine and no thine, no good and no bad. It is the world of water, where all life floats in suspension; where the realm of the sympathetic system, the soul of everything living, begins; where I am indivisibly this and that; where I experience the other in myself and the other-than-myself experiences me. (The Collected Works of C. G. Jung, Volume 9: Part 1, 1959, [2014])
First, the individual must learn to accept their shadow in a way which goes beyond “grudging acceptance as it involves the ego itself being transformed, which can only take place with the loss of the old ego” (Steve Page, The Shadow and the Counsellor, 2002).
Goss further argues that work with a therapist can help deflate the ego:
Where ego gets to see itself as ‘knowing everything’, then shadow will intrude somehow, through some obvious mistake or indiscretion the person finds themselves falling into which embarrasses them. (2015)
Letting go of the old ego can occur through psychoanalysis in which the psychoanalyst aids the patient by pointing out and challenging “their presentation of the shadow” in order so that they too will “notice, acknowledge and eventually own this” (Goss, 2015).
Let’s explore a hypothetical example to see what confronting the shadow in a therapeutic setting may look like in practice. A patient repeatedly complains about how his brother-in-law is arrogant and always bragging about his professional accomplishments. The psychoanalysis recognizes that this is a pattern and that the patient seems to become very angry at those who are confident with their success. They then determine that the patient feels insecure and also wants to be viewed as successful. The psychoanalyst discusses the root of these feelings of insecurity and jealousy and discovers their accomplishments were belittled when they were a child and, as a result, are not confident in their abilities and never learned to celebrate their successes. The psychoanalyst has, therefore, identified and challenged the patient’s projection and encourages them to try and be mindful of similar feelings moving forward. As well as acknowledging these aspects of the shadow and uncovering where they come from, it is crucial to recognize the value and potential of this part of the psyche:
In the course of the individuation process, the conflict with the shadow is about recognising the value of things previously repressed and in this process to transform their own measurements of value, to develop things previously rejected, and to integrate them into the personality. (Roesler, 2021)
To return to the previous scenario, the patient can use their emotions towards their brother-in-law to feel inspired to work hard to be successful; alternatively, they can re-evaluate why the appearance of success matters to them and consider how they may try to prioritize other values.
Psychoanalysis can further help confront repressed desires through the use of fantasy:
Indeed to experience the fantasy and the accompanying feelings provides not only an opportunity for this experience in itself but also the reassurance of being able to contain the desires and trust our own sense of judgement as to what is acceptable behaviour. (Page, 2002)
Page emphasizes, however, that fantasy is not to be ruminated upon but acts simply as a starting point for integration. For example, if an individual had violent desires when they were cut off in traffic or when dealing with a difficult colleague, they may fantasize about carrying out that violence. This, as Page explains, will allow the person to recognize their capacity for self-control.
The shadow in literature and culture
Though the shadow is a psychological concept, it has proven a fruitful source of inspiration for many writers and artists. Perhaps the most famous example is Robert Louis Stevenson’s Strange Case of Dr Jekyll and Mr Hyde (1886). In Stevenson’s Gothic novella, Dr Jekyll, in an attempt to remove the darker aspect of himself, embarks on a scientific experiment to separate himself in two, resulting in the creation of his atavistic and violent alter-ego: Mr Hyde. The Hyde persona enables Jekyll to explore every aspect of his personality, allowing him to indulge in his more unsavory and socially unacceptable desires. Jekyll’s experiment leads him to the realization that “man is not truly one, but truly two" (Stevenson, 1886, [2015]).
There are, as with all shadows, more positive, or neutral, aspects to Hyde’s personality that differentiate him from Jekyll, such as his renewed energy:
When interpreting the story from a Jungian standpoint, it is important to notice that, for Stevenson's Dr. Jekyll, the figure of Mr. Hyde contains not only evil tendencies but also a kind of repressed vitality (“the liberty, the light step,” etc.). This vitality in some ways is potentially life-enhancing and, if properly integrated, could have been a valuable addition to Jekyll's conscious personality. For the shadow is not all evil. (Steven F. Walker, Jung and the Jungians on Myth, 2014)
Stephen F. Walker
When interpreting the story from a Jungian standpoint, it is important to notice that, for Stevenson's Dr. Jekyll, the figure of Mr. Hyde contains not only evil tendencies but also a kind of repressed vitality (“the liberty, the light step,” etc.). This vitality in some ways is potentially life-enhancing and, if properly integrated, could have been a valuable addition to Jekyll's conscious personality. For the shadow is not all evil. (Steven F. Walker, Jung and the Jungians on Myth, 2014)
In the end, however, unable to separate himself completely from Hyde, Jekyll is driven to suicide. As Walker writes,
To become conscious of the shadow is a constant ethical imperative for Jungian psychology. But there is no hope of eliminating the shadow. […] Dr. Jekyll's solution—to kill off his own shadow by killing himself— is a tragic error due to overidentification with the shadow. A more Jungian version of Stevenson's mythic tale would call for a representation of some degree of integration of the shadow: Dr. Jekyll would have to find some means of acquiring the youthful vitality of Hyde without taking on his murderously aggressive propensities as well. (2014)
There are countless examples of the shadow in popular culture, such as with Gollum/Smeagol in J. R. R. Tolkien’s The Lord of the Rings (1954-55) and reserved schoolteacher turned meth kingpin, Walter White in Breaking Bad (Gilligan, 2008–2013).
Importance in modern psychology
As Casement explains,
The concept of the shadow is one of Jung’s great contributions to psychology which he adapted early on in the twentieth century from Freud’s original division between the light and dark sides of the human psyche. ("The Shadow," in The Handbook of Jungian Psychology, 2012)
Edited by Renos K. Papadopoulos
The concept of the shadow is one of Jung’s great contributions to psychology which he adapted early on in the twentieth century from Freud’s original division between the light and dark sides of the human psyche. ("The Shadow," in The Handbook of Jungian Psychology, 2012)
The Jungian shadow continues to resonate in psychology with numerous texts focused on the importance of “shadow work”. Christopher Perry and Rupert Tower’s collection Jung’s Shadow Concept blends Jung’s theoretical concept with practical applications by providing numerous ways for the reader to engage in shadow work. Edward Santana’s Jung and Sex (2016) explores how Jung’s work, including his ideas on the shadow, can be used to inform how therapists treat sexual issues. Page’s The Shadow and the Counsellor (2002) provides a model for the counselor to work through their own issues with their shadow to become more self-aware in their personal lives and in their therapeutic role.
The shadow has further been used as a lens through which to analyze literature and other cultural works, for example, in Robert D. Romanyshyn’s Victor Frankenstein, the Monster and the Shadows of Technology (2019).
Jungian analysis has also proven useful in shedding light on white colonizer consciousness as shown in Kira Celeste’s The Colonial Shadow (2023). Fanny Brewster’s works African Americans and Jungian Psychology (2017) and The Racial Complex (2019) explore the Shadow in relation to race and racism in America, and cultural trauma and African diaspora, respectively.
Though psychoanalysis on the whole has been a much-contested field of psychology, the Jungian shadow still looms large, informing the therapeutic practices, literary and media analysis, and pedagogy.
Further reading on Perlego
Jung and Kierkegaard: Researching a Kindred Spirit in the Shadows (2017) by Amy Cook
Jungian Art Therapy: Images, Dreams, and Analytical Psychology (2018) by Nora Swan-Foster
Jungian Psychology in the East and West: Cross-Cultural Perspectives from Japan (2021) Edited by Konoyu Nakamura and Stefano Carta
The Collected Works of C. G. Jung series
The following volumes of Jung’s collected works (translated by R. F. C. Hull) are available on Perlego.
The Collected Works of C. G. Jung, Volume 1: Psychiatric Studies (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 3: Psychogenesis of Mental DiseaseCollected Works of C. G. Jung, Volume 3: Psychogenesis of Mental Disease (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 4: Freud & Psychoanalysis (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 5: Symbols of Transformation (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 6: Psychological TypesCollected Works of C. G. Jung, Volume 6: Psychological Types (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 7: Two Essays in Analytical PsychologyCollected Works of C. G. Jung, Volume 7: Two Essays in Analytical Psychology (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 8: Structure & Dynamics of the PsycheCollected Works of C. G. Jung, Volume 8: Structure & Dynamics of the Psyche (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 9 (Part 1): Archetypes and the Collective UnconsciousCollected Works of C. G. Jung, Volume 9 (Part 1): Archetypes and the Collective Unconscious (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 9 (Part 2): Aion: Researches into the Phenomenology of the Self (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 10: Civilization in Transition (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 11: Psychology and Religion: West and East (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 12: Psychology and AlchemyCollected Works of C. G. Jung, Volume 12: Psychology and Alchemy (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 14: Mysterium ConiunctionisCollected Works of C. G. Jung, Volume 14: Mysterium Coniunctionis (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 15: Spirit in Man, Art, And LiteratureCollected Works of C. G. Jung, Volume 15: Spirit in Man, Art, And Literature (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 16: Practice of PsychotherapyCollected Works of C. G. Jung, Volume 16: Practice of Psychotherapy (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 17: Development of Personality (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 18: The Symbolic Life: Miscellaneous Writings (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 19: General Bibliography (2014) by C. G. Jung
The Collected Works of C. G. Jung, Volume 20: General Index (2014) by C. G. Jung
What is Jung’s concept of the shadow in simple terms?
What are the four archetypes?
What is the difference between the personal and the collective shadow?
What is an example of the shadow in literature?
Bibliography
Bobroff, G. (2020) Knowledge in a Nutshell: Carl Jung. Arcturus. Available at:
Brewster, F. (2017) African Americans and Jungian Psychology: Leaving the Shadows. Routledge. Available at: https://www.perlego.com/book/1561491/african-americans-and-jungian-psychology-leaving-the-shadows
Brewster, F. (2019) The Racial Complex: A Jungian Perspective on Culture and Race. Routledge. Available at: https://www.perlego.com/book/1509488/the-racial-complex-a-jungian-perspective-on-culture-and-race
Caramazza, E. (2022) Absolute Shadow: Destiny, Fate, and Intergenerational Processes in Analytical Psychology. Routledge. Available at:
Casement, A. (2012) “The Shadow,” in Papadopoulos, R. K. (ed.) The Handbook of Jungian Psychology: Theory, Practice and Applications. Routledge. Available at:
Celeste, K. (2023) The Colonial Shadow: A Jungian Investigation of Settler Psychology. Routledge. Available at:
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https://www.perlego.com/book/736120/collected-works-of-c-g-jung-volume-16-practice-of-psychotherapy
Jung, C. G. (2022) Visions: Notes on the Seminar Given in 1930-1934.Routledge. Available at:
https://www.perlego.com/book/3519210/visions-notes-on-the-seminar-given-in-19301934
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Mattoon, M. A. (2020) Jung and the Human Psyche: An Understandable Introduction. Routledge. Available at:
https://www.perlego.com/book/1556224/jung-and-the-human-psyche-an-understandable-introduction
Merkur, D. (2017) Jung’s Ethics: Moral Psychology and his Cure of Souls. Routledge. Available at: https://www.perlego.com/book/1516567/jungs-ethics-moral-psychology-and-his-cure-of-souls
Morgan, H. (2023) “The Shadow of Whiteness,” in Perry, C. and Tower, R. (eds.) Jung's Shadow Concept: The Hidden Light and Darkness within Ourselves. Routledge. Available at:
Page, S. (2002) The Shadow and the Counsellor: Working with the Darker Aspects of the Person, the Role and the Profession. Routledge. Available at: https://www.perlego.com/book/1620026
Roesler, C. (2021) C. G. Jung’s Archetype Concept: Theory, Research and Applications. Routledge. Available at:
https://www.perlego.com/book/3055415/c-g-jungs-archetype-concept-theory-research-and-applications
Romanyshyn, R. D. (2019) Victor Frankenstein, the Monster and the Shadows of Technology: The Frankenstein Prophecies. Routledge. Available at:
Santana, E. (2016) Jung and Sex: Re-visioning the treatment of sexual issues. Routledge. Available at:
https://www.perlego.com/book/1561974/jung-and-sex-revisioning-the-treatment-of-sexual-issues
Stevenson, R. L. (2015) Strange Case of Dr Jekyll and Mr Hyde. 3rd edn. Broadview Press. Available at: https://www.perlego.com/book/2030514/strange-case-of-dr-jekyll-and-mr-hyde--third-edition-pdf
Tolkien, J. R.R. (2021) The Lord of the Rings. HarperCollins. Available at:
https://www.perlego.com/book/2970755/the-lord-of-the-rings
Walker, S. (2014) Jung and the Jungians on Myth. Routledge. Available at:
https://www.perlego.com/book/1604298/jung-and-the-jungians-on-myth
Filmography
Breaking Bad (2008–2013). Created by Vince Gilligan. AMC.
PhD, English Literature (Lancaster University)
Sophie Raine has a PhD from Lancaster University. Her work focuses on penny dreadfuls and urban spaces. Her previous publications have been featured in VPFA (2019; 2022) and the Palgrave Handbook for Steam Age Gothic (2021) and her co-edited collection Penny Dreadfuls and the Gothic was released in 2023 with University of Wales Press.