Archetypes and the ‘Impoverished Genome’ Argument: Updates from Evolutionary Genetics
Throughout his career, Jung felt the psyche had ‘ancestral layers’ that contained elements of an individual's species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such...
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| Vydané v: | Journal of analytical psychology Ročník 65; číslo 5; s. 911 - 931 |
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Wiley Subscription Services, Inc
01.11.2020
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| Abstract | Throughout his career, Jung felt the psyche had ‘ancestral layers’ that contained elements of an individual's species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft-repeated ‘impoverished genome’ argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn't exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re-open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious. |
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| AbstractList | Throughout his career, Jung felt the psyche had ‘ancestral layers’ that contained elements of an individual's species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft-repeated ‘impoverished genome’ argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn't exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re-open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious. Throughout his career, Jung felt the psyche had ‘ancestral layers’ that contained elements of an individual’s species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well‐being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft‐repeated ‘impoverished genome’ argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn’t exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re‐open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious. Tout au long de sa carrière, Jung a eu le sentiment que la psyché avait des « couches ancestrales » contenant des éléments de l’histoire de l’espèce de l’individu. Et l’expérience clinique a montré que cette idée pouvait être aidante pour la guérison psychologique et le bien‐être émotionnel. Par conséquent, certains penseurs ont par la suite tenté de rattacher de telles constructions théoriques au génome. Jung, à son époque, n’avait pas eu les connaissances en génétique pour aller dans ce sens. Mais au début des années 2000, les études sur le génome ont suggéré que le génome ne contiendrait que trop peu de contenu pour être en mesure de mettre en code de l’information symbolique. Cette opinion a donné naissance à un argument souvent brandi, celui du « génome appauvri », à savoir que le génome ne pouvait pas fournir une réelle contribution à l’inconscient collectif. Ceci a poussé les théoriciens à en proposer d’autres sources, ou à argumenter qu’il n’existait pas. De nos jours cependant, des avancées dans la neuro‐génétique de l’évolution remettent en question ce débat, de diverses manières. Ces avancées permettent de s’intéresser de nouveau à l’idée que le génome peut être envisagé comme le substrat biologique de l’inconscient collectif. Während seiner gesamten Karriere hatte Jung das Gefühl, daß die Psyche 'Ahnenschichten' habe, die Elemente der Artengeschichte eines Individuums enthielten und die klinische Erfahrung hat gezeigt, daß diese Idee eine Hilfe für die psychologische Heilung und das emotionale Wohlbefinden sein kann. So haben einige spätere Denker versucht, solche theoretischen Konstrukte mit dem Genom zu verknüpfen, da Jung zu seiner Zeit wenig über Genetik wußte. In den frühen 2000‐er Jahren deuteten Genomstudien jedoch darauf hin, daß das Genom möglicherweise zu wenig Inhalt umfaßt, um symbolische Informationen kodieren zu können. Diese Meinung führte zu einem oft wiederholten Argument des 'verarmten Genoms', i. e., daß das Genom keinen signifikanten Beitrag zum kollektiven Unbewußten leisten kann, was die Theoretiker dazu veranlaßte, andere Quellen für letzteres anzuführen oder dahingehend zu argumentieren, daß es nicht existiert. Die heutigen Entwicklungen in der evolutionären Neurogenetik stellen das verarmte Genomargument jedoch aus einer Reihe unabhängiger Gründe in Frage. Diese Entwicklungen eröffnen erneut die Idee, daß es sich lohnt, das Genom erneut als biologisches Substrat für das kollektive Unbewußte zu betrachten. Durante tutta la sua carriera, Jung ha sostenuto che la psiche aveva "strati ancestrali" che contenevano elementi della storia individuale di una specie, e l'esperienza clinica ha dimostrato che questa idea può essere un aiuto alla guarigione psicologica e al benessere emotivo. Perciò, alcuni studiosi successivi hanno tentato di collegare tali costrutti teorici al genoma, dato che Jung aveva poca conoscenza della genetica ai suoi tempi. Ma nei primi anni 2000, studi sul genoma hanno suggerito che esso potrebbe contenere troppo poco contenuto per essere in grado di codificare informazioni simboliche. Queste considerazioni hanno dato origine all’argomento spesso dibattuto del "genoma impoverito", ovvero che il genoma non possa fornire un contributo significativo all'inconscio collettivo, spingendo i teorici a proporre altre fonti per esso, o a sostenere che non esista. Oggi, tuttavia, gli sviluppi nella neurogenetica evolutiva mettono in discussione l'argomento del genoma impoverito per una serie di motivi indipendenti. Questi sviluppi riaprono all'idea che potrebbe valere la pena riconsiderare il genoma come substrato biologico per l'inconscio collettivo. На протяжении всей своей карьеры Юнг чувствовал, что у психики были «слои предков», которые содержали элементы индивидуальной истории видов, а клинический опыт показал, что эта идея может помочь психологическому исцелению и эмоциональному благополучию. Позже некоторые мыслители попытались связать эти теоретические предположения с геномом, так как Юнг в свое время имел скудные знания о генетике. Но в начале 2000‐х годов исследования генома показали, что предположительно геном содержит слишком мало данных, чтобы быть кодировать символическую информацию. Это мнение породило часто повторяемый аргумент «обедневшего генома»: то есть, геном не мог сделать значительный вклад в коллективное бессознательное, тем самым, побуждая теоретиков предполагать другие источники или утверждать, что его не существует. Однако новые открытия в эволюционной нейрогенетике ставят под сомнение аргумент об обедневшем геноме по ряду независимых причин. Эти открытия вновь формулируют идею о том, что геном, возможно, стоит рассмотреть в качестве биологического субстрата для коллективного бессознательного. A través de su carrera, Jung sintió que la psique tiene ‘estratos ancestrales’ que contienen elementos de la historia de la especie de un individuo, y la experiencia clínica ha mostrado que esta idea puede ser de ayuda en la curación psicológica y en el bienestar emocional. Así, algunos pensadores posteriores han intentado relacionar dichos constructos teóricos con el genoma, habiendo tenido Jung poco conocimiento sobre genética en su tiempo. Pero a comienzos del 2000, los estudios sobre el genoma han sugerido que el genoma podría contener demasiado poco contenido para ser capaz de codificar información simbólica. Esta opinión dio lugar a un a menudo repetido argumento sobre el ‘genoma empobrecido’, i.e, que el genoma no puede ofrecer una contribución significativa al inconsciente colectivo dando lugar a que teóricos propongan otras fuentes para ello, o argumenten que no existe. Sin embargo, actualmente desarrollos en neurogenética evolutiva cuestiona el argumento del genoma emprobecido por un número de razones independientes. Estos desarrollos abren nuevamente la idea de que puede ser valioso reconsiderar el genoma como el substrato biológico del inconsciente colectivo. 在荣格的整个事业中, 他都觉得心灵有“祖先的层面”, 其中包含着个体所属物种历史中的元素, 临床经验也显示, 这一观点可以帮助心理治愈和情感的幸福。于是, 后期一些思想家试图去把这一理论架构与基因组研究联系起来, 而荣格在其所生年代, 对基因的知识还所知甚少。但在2000年后, 基因组研究就显示, 基因组所携带的内容太少了, 不足以存有象征的信息。这一观点引发了反反复复关于“贫困的基因组”的争论, 即, 基因组不可能为集体无意识提供有价值的贡献, 于是督促理论家们从别的方面去寻找祖先层面的来源, 或是声称不存在祖先层面。然而今天, 进化神经遗传学的发展基于几个相互独立的原因, 对贫困的基因组争论提出了质疑。这些新发展重新打开了那个观点, 即基因组作为集体无意识根基的观点值得重新被考虑。 Throughout his career, Jung felt the psyche had 'ancestral layers' that contained elements of an individual's species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft-repeated 'impoverished genome' argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn't exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re-open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious.Throughout his career, Jung felt the psyche had 'ancestral layers' that contained elements of an individual's species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft-repeated 'impoverished genome' argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn't exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re-open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious. |
| Author | Goodwyn, Erik |
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| Keywords | archetype genetics analytical psychology evolutionary psychology neuroscience collective unconscious genetica genética 进化心理学 neurosciences psicologia evolutiva 原型 эволюционная психология inconscient collectif генетика 集体无意识 psicologia analitica Evolutionspsychologie коллективное бессознательное neurociencias psicología evolutiva inconsciente colectivo psychologie de l’évolution arquetipo psychologie analytique 基因 аналитическая психология Genetik неврология 神经科学 archétype Neurowissenschaften psicología anlítica Archetyp kollektives Unbewußtes archetipo génétique Analytische Psychologie архетип 分析心理学 inconscio collettivo neuroscienze |
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| SubjectTerms | analytical psychology Analytische Psychologie archetipo Archetyp archetype Archetypes archétype arquetipo Clinical experience collective unconscious Debates Encoding Evolution, Molecular evolutionary psychology Evolutionspsychologie genetica Genetics Genetik Genomes Genomics genética génétique Healing Humans inconscient collectif inconsciente colectivo inconscio collettivo Jungian Theory kollektives Unbewußtes neurociencias neuroscience neurosciences neuroscienze Neurowissenschaften psicologia analitica psicologia evolutiva psicología anlítica psicología evolutiva psychologie analytique psychologie de l’évolution Theorists Unconsciousness аналитическая психология архетип генетика коллективное бессознательное неврология эволюционная психология 分析心理学 原型 基因 神经科学 进化心理学 集体无意识 |
| Title | Archetypes and the ‘Impoverished Genome’ Argument: Updates from Evolutionary Genetics |
| URI | https://pep-web.org/browse/document/JOAP.065.0911A https://onlinelibrary.wiley.com/doi/abs/10.1111%2F1468-5922.12642 https://www.ncbi.nlm.nih.gov/pubmed/33202047 https://www.proquest.com/docview/2461010375 https://www.proquest.com/docview/2461858604 |
| Volume | 65 |
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