Thursday, 10 November 2011

Archetypes of the collective unconscious.


Archetypes of the collective unconscious. From Collected Works of C. G. Jung , Vol. 9, Part 1, 2nd ed., Princeton University Press, 1968. 451 p. (p. 3-41).
The concept of archetypes as the mode of expression of the collective unconscious is discussed. In addition to the purely personal unconscious hypothesized by Freud, a deeper unconscious level is felt to exist. This deeper level manifests itself in universal archaic images expressed in dreams, religious beliefs, myths, and fairytales. The archetypes, as unfiltered psychic experience, appear sometimes in their most primitive and naive forms (in dreams), sometimes in a considerably more complex form due to the operation of conscious elaboration (in myths). Archetypal images expressed in religious dogma in particular are thoroughly elaborated into formalized structures which, while by expressing the unconscious in a circuitous manner, prevent direct confrontation with it. Since the Protestant Reformation rejected nearly all of the carefully constructed symbol structures, man has felt increasingly isolated and alone without his gods; at a loss to replenish his externalized symbols, he must turn to their source in the unconscious. The search into the unconscious involves confronting the shadow, man's hidden nature; the anima/animus, a hidden opposite gender in each individual; and beyond, the archetype of meaning. These are archetypes susceptible to personification; the archetypes of transformation, which express the process of individuation itself, are manifested in situations. As archetypes penetrate consciousness, they influence the perceived experience of normal and neurotic people; a too powerful archetype may totally possess the individual and cause psychosis. The therapeutic process takes the unconscious archetypes into account in two ways: they are made as fully conscious as possible, then synthesized with the conscious by recognition and acceptance. It is observed that since modern man has a highly developed ability to dissociate, simple recognition may not be followed by appropriate action; it is thus felt that moral judgment and counsel is often required in the course of treatment.
The concept of the collective unconscious. From Collected Works of C. G. Jung, Vol. 9, Part 1, 2nd ed., Princeton University Press, 1968. 451 p. (p. 42-53).
The definition, modes of manifestation and function of the collective unconscious are discussed. In addition to the personal unconscious generally accepted by medical psychology, the existence of a second psychic system of a universal and impersonal nature is postulated. This collective unconscious is considered to consist of preexistent thought forms, called archetypes, which give form to certain psychic material which then enters the conscious. Archetypes are likened to instinctual behavior patterns. Examples of ideas such as the concept of rebirth, which occur independently in various cultures and ages, are advanced as evidence for the collective unconscious. It is felt that there are as many archetypes as there are recurring situations in life, that when a situation occurs that corresponds to a particular archetype, the archetype presses for completion like an instinctual drive; resistance to its expression may result in neurosis. The existence of archetypes is demonstrated in the analysis of adult and childhood dreams, active imagination, psychotic delusions, and fantasies produced in the trance state. A case history of a paranoid schizophrenic is examined in terms of the manifestation of archetypes in the patient's delusional system.
Concerning the archetypes, with special reference to the anima concept.From Collected Works of C. G. Jung, Vol. 9, Part 1., 2nd ed., Princeton University Press, 1968. 451 p. (p. 54-72).
The formulation of the archetypes is described as an empirically derived concept, like that of the atom; it is a concept based not only on medical evidence but on observations of mythical, religious and literary phenomena, these archetypes are considered to be primordial images, spontaneous products of the psyche which do not reflect any physical process, but are reflected in them. It is noted that while the theories of materialism would explain the psyche as an epiphenomenon of chemical states in the brain, no proof has yet been found for this hypothesis; it is considered more reasonable to view psychic production as a generating rather than a generated factor. The anima is the feminine aspect of the archetypal male/female duality whose projections in the external world can be traced through myth, philosophy and religious doctrine. This duality is often represented in mythical syzygy symbols, which are expressions of parental imagos; the singular power of this particular archetype is considered due to an unusually intense repression of unconscious material concerning the parental imagos. Archetypal images are described as preexistent, available and active from the moment of birth as possibilities of ideas which are subsequently elaborated by the individual. The anima image in particular is seen to be active in childhood, projecting superhuman qualities on the mother before sinking back into the unconscious under the influence of external reality. In a therapeutic sense, the concept of the anima is considered critical to the understanding of male psychology. 16 references.
Psychological aspects of the mother archetype. 2. The mother archetype.In: Jung C., Collected Works of C. G. Jung, Vol. 9, Part 1. 2nd ed., Princeton University Press, 1968. 451 p. (p. 81-84).

Some characteristic aspects of the mother archetype are delineated including the personal mother, grandmother, stepmother and mother-in-law figures; secondly, any woman with whom such a mother like relationship exists, such as nurse; and finally, figurative aspects of mother, such as a goddess. Symbols of the mother are seen in abstractions such as the goal of redemption, objects arousing devotion or awe, such as sea, moon, woods; and items representing fertility, such as a garden. The magical protection this archetype implies is similar to that of the mandala figure. The mother archetype has two aspects: she is both loving and terrible. Positively, the mother archetype has been associated with solicitude, wisdom, sympathy, spiritual exaltation, helpful instincts, growth and fertility; the negative or evil side of the mother archetype is associated with secrets, darkness, the world of the dead, seduction and poison. Because of the power of the mother archetype, it is suggested that the traumatic effects produced by a mother upon her children are of two kinds: first, those corresponding to traits actually present in the mother, and second, those due to traits which are archetypal projections on the part of the child. It is noted that even Freud admits of the importance of infantile fantasy in the development of neurosis. Automatically explaining a child's neorosis by means of unconscious archetypes leads to errors; instead, a thorough investigation of the parents is indicated. It is felt that the task of the therapist is not to deny the archetypes, but to dissolve their projections in order to restore their contents to the individual.

Concerning rebirth. 1. Forms of rebirth. In: Jung C., Collected Works of C. G. Jung, Vol. 9, Part 1. 2nd ed., Princeton University Press, 1968. 451 p. (p. 113-115).

Five different forms of rebirth are defined and described. Metempsychosis, or transmigration of souls, is described as life extended in time by passing through different bodily existences, an eternal life interrupted by different reincarnations. This concept does not require a continuity of personality, even in Buddhism where it is of particular importance, but only continuity of karma. In reincarnation, human personality is regarded as continuous; previous existences are at least potentially available to awareness, since the same ego is presumed to exist throughout the various lives. These lives are generally thought to be exclusively human. The third form of rebirth, resurrection, is defined as a reestablishment of human existence after death, with the implication of some change or transformation of the being. A different place or body may be involved in transformation; the change of body can be either in the carnal or the nonmaterial sense. Rebirth in its fourth form (renovatio) is described as rebirth within the span of individual life; this rebirth may either consist of some healing or strengthening of a part of the physical or psychological being without essential change of the whole, or of a profound basic change in the essential nature of the individual, called transmutation. Examples are offered such as the assumption of the body of the Mother of God into heaven after her death. The fifth form of rebirth is seen as an indirect one in which the individual witnesses or takes part in some rite of transformation and thereby shares a divine grace. It is exemplified by the witnessing of transubstantiation in the Mass, or the confession of the initiate in the Eleusinian mysteries. 1 reference.

LECTURE 5 CARL GUSTAV JUNG


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2221 THEORY & PRACTICE 1: LECTURE 5 CARL GUSTAV JUNG (1875-1961)
© Ian R. Ridgway PhD
INTRODUCTION ................................................................................................................................. 1
1. TWO MAJOR REALITIES FOR JUNG ........................................................................................ 2
A) THE UNCONSCIOUS .......................................................................................................................... 2 B) DREAMS .......................................................................................................................................... 3
2. INFLUENCES ON JUNG................................................................................................................. 3
A) JUNGS PSYCHOLOGICAL TYPES (MYERS BRIGGS TYPE INDICATOR) ................................................. 3 B) JUNGS NEO-PAGANISM .................................................................................................................. 5 C) GNOSTICISM .................................................................................................................................... 6 D) ALCHEMY........................................................................................................................................ 7 F) KABBALAH ...................................................................................................................................... 7
3. JUNG’S VIEW OF HUMANKIND.................................................................................................. 7 4. JUNG’S UNDERSTANDING OF HEALING................................................................................. 8 REFERENCES....................................................................................................................................... 8
INTRODUCTION
At the time that the relationship between Sigmund Freud and Alfred Adler began souring (1907), Carl Gustav Jung met Freud, who was about 20 years his senior. Each was impressed with the other! But, they developed in different ways and could not maintain their relationship in
the presence of such differences. One of their chief divergences involved the place of human sexuality and Freud’s ‘materialism’. Jung moved away from the concerns of Freud because of his (Jung’s) own brilliance and his need for independence. A final rift occurred in 19131 (Singer, 1972: 369).
Whereas, Adler was a Jew who became a liberal protestant, Carl Gustav Jung was born into the home of a Swiss Reformed2 pastor with numbers of uncles who were also clergy. His father struggled with faith in orthodox religion, a circumstance which had a large effect upon Jung3 prompting him to attempt to establish an alternative to traditional Christianity. Jung’s mother and other family members dabbled in occultic, spiritualistic practices. Both his mother and father spent time in mental asylums.
1 Jung (1977) says this took place in 1912. 2 Probably ‘Zwinglian’ derived from Huldreich Zwingli, one the reformers who strongly differed with Luther’s view of the sacraments viewing them through the lens of Renaissance Humanism. These humanists were strongly committed to understanding the scriptures in terms of the dictates of reasonableness. One can see how this tradition’s emphases played a part in Jung’s later formulations. 3 It’s interesting to note that both Freud and Jung had fathers that were judged as ‘weak’ by their sons.
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1. TWO MAJOR REALITIES FOR JUNG a) The unconscious
Fundamental to the therapy proposed by Carl Jung as was the case with Sigmund Freud is the concept of the unconscious. However, each had a contrasting understanding of the unconscious that clashed with the other. Freud understood the unconscious as a rubbish dump for one’s intolerable feelings and thoughts. (However, he did allow that ‘archaic vestiges’ [ancient human residue] may also exist.) Freudian psychotherapy involved bringing these thoughts and feelings into consciousness so that the rational ego could deal with them. For Jung, the unconscious was far more than the personal unconscious which was dwarfed in importance by what he termed, the collective unconscious. For Jung, the real person, the Self,4 is centred in this field. One can see how much further he has developed (some would say inflated) Freud’s idea of the unconscious.
At the conscious level, we are persona, a collection of roles: father, mother, brother, sister, friend, and employee/employer. These roles are important as long as we do not confuse the persona with our real individuality which is buried in the unconscious. At the preconscious level resides the shadow, a part of ourselves that we do not wish to consciously recognise or express (Singer, 1972: 215).
In the collective unconscious exists the archetypes. Jung’s observations of his own personality, his clinical work and his examination of occult phenomena led his to believe that the unconscious was far bigger and more complex than Freud thought. He found that various cultures had similar myths and motifs in their art which reinforced his view that all humanity is related to ‘a common mental substratum’ (h2g2, 2001: n. p.). These archetypes are not fixed forms but are patterns of possibility. Archetypes cannot be directly experienced;
we can only know it through its effects on dreams and other mental contents (h2g2, 2001).
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4 A term Freud virtually never used.
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b) Dreams
Dreams are singularly important for Jung because they carry symbolic messages from the unconscious. Jung did not believe that dreams come in a disguised form (as did Freud) but in a symbolic or metaphorical form, that needs interpreting. Jung used a method of amplification and active imagination in order to gain insight into dreams (See insomnium.co.uk for a short article on this topic.)
2. INFLUENCES ON JUNG Some writers argue that Immanuel Kant (1724-1804) was very influential in Jung’s
work. Others claim that Friedrich Nietzsche (1844-1900) had the greatest influence over Jung of anyone (Miller, n. d.)5. Other claims are made for the (Jewish) Kabbalah (Drob, 1999), the occult/demons! (Mago, 2002), alchemy6 (Jaffe, 1977: 226), gnosticism7 (Jaffe, 1977: 227-227; Mago, 2002: 4; Payne, 1988) and eastern religion (Friesen, 2005: n. p.).
Doubtless, Jung was influenced by all these sources but we have to be careful to understand that Jung regarded himself as first a psychologist, a student of the psyche which for him meant the Self. Hence, for example, he did not regard eastern philosophers or alchemists or spiritualists as making metaphysical statements about actual reality but making psychological statements about inner human experience.
The apparent diversity of influences is also partly explained by identifying which aspect of Jung’s complex thought and practice is being considered central. For example, Nietzsche is one source who helped Jung find an option to orthodox Christian belief; Kant is more associated with Jung’s development of his theory of psychological types. Let us examine this latter connection first.
a) Jung’s Psychological Types (Myers Briggs Type Indicator)
At an earlier time, Immanuel Kant inherited a difficult philosophical problem from the empiricists, most notably from the Scot, David Hume (1711-1776). Hume had shown that if one accepted empiricist assumptions one could find no empirical basis
5 Nietzsche (pronounced Nee chuh ́) also had a large influence on Freud. 6 ‘An ancient system of science and magic devoted to finding a way to transmute, or change, substances from one form to another’ (Cayne, 1967: Vol 1, 343). 7 Jung (1977) was eager to resist attempts to misread his ideas about God as Gnostic and although Jung has a connection with Gnosticism I do not think it helpful to understand his work as essentially Gnostic.
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for causation (which meant no basis for science!), for one’s own existence (!), for ethics, or for God. Being a sensible Scot, he continued enjoying life as if this lack of proof for everyday things did not matter. (Of course, in fact, it did not because it rather showed that empiricism was flawed!) Hawton (1956) reports that others have said that Hume’s arguments have never been answered or bettered (p. 84)8 [].
But, Hume’s writings, according to Kant, ‘woke me from my dogmatic slumbers’ (Hawton, 1956: 84). Kant ‘solved’ the problem in an ingenious way. He agreed with Hume that we could not know certainly that the sun would rise tomorrow. But, because we do think in this way, because we do appear to know the difference between our dreaming states and our conscious states, and that striking matches
causes flames, there must be some universal structure9 in the mind to account for these occurrences.
Hence, the mind has inborn structures that make it perceive this way. However, critically, this solution means that we cannot know what things are ‘in themselves’. We can only know them as they appear to us.10 This latter statement has had a profound effect on the Western world every since. Jung reflected on the argument between Freud and Adler11 and decided that it could be explained in terms of their differing personality types which caused them to each see/perceive and understand the world differently. Jung concluded that it was little wonder the pair had not been able to see eye to eye.
Firstly, a major difference between Freud and Adler, according to Jung, was that Freud was an introvert, Adler, an extrovert. These two attitude types can be defined thus: introverts are oriented primarily to their ‘inner subjective experiences’; whereas extroverts to their ‘outer, objective world) (h2g2, 2001). Jung could discriminate between these two colleagues in terms of their egos preferred sphere of concentration.
8 And he is correct but only if one accepts empiricism as one’s starting point in the first place. However, empiricism is deeply flawed and incoherent because it cannot establish its own principles based on its own assumptions!
9 Kant believed this structure to be universally the same. However, in our time, the widespread belief is that the structure is different for each person! Jung held this view. 10 The latter phrase provides the birth of phenomenology, the conviction that we can only study our perceptions of things to find out their essences.
11 The relationship between Freud and Adler had worsened over the years from 1907 to 1911 leading to a final separation.
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However, this distinction alone did not help Jung to differentiate between Freud and himself whom Jung considered both introverts. (If you are an introvert, extroversion will tend to be dominant in your unconsciousness and vice versa, according to Jung.)
Jung noticed that people show differences regarding the use of ‘four primary functions’ (h2g2, 2001): sensation, thinking, feeling, and intuition. Sensation tells us something exists, thinking, what it is, feeling, whether it is agreeable or not, and intuition, ‘where it has come from and where it is going’ (h2g2, 2001: n. p.)12. Rather confusingly, he termed the thinking and feeling functions rational functions and sensation and intuition, non-rational functions. Jung believed that one of these functions will be dominant in one’s personality. However, he also noted that people will have one dominant attitude type, with one rational function and one non-rational function also operating. Personality description is not meant to be one’s life sentence. As one lives one’s personality may change and develop. What should be noted is Jung’s great concern for the recognition and the reconciliation of opposites: extroversion and introversion; rational and non-rational.
b) Jung’s Neo-Paganism
A controversial book, The Jung cult: Origins of a charismatic movement by Karl Holl, argues that Jung’s direct influences lie in the fin de siecle13 period of the 19th century (French for ‘the end of the century’). This period was dominated by the opposites, contrasts and tensions between ‘rationality and irrationality, of social progress and hereditary degeneration, of positivism and occultism’ (Miller, n. d.).
Rationalistic higher criticism of the bible’s text (19th century) had seemingly reduced orthodox Christianity to myth. The current ideas of who Jesus Christ was were also caught up in this ferment. If Jesus was totally within history then how could his death have any relevance for us today? No wonder Jung’s father was in such misery! Nietzsche scorned orthodox belief because it espoused the ‘weakness’ of the cross as opposed to humanity’s essential character, its ‘will to power’, its instinctive power to dominate others. (He was also an anti-democrat believing that the ‘herd’ was to be despised; only the courageous genius was to be applauded for being willing to pursue
12 Some of these definitions are idiosyncratic. The only one I am somewhat happy with is feeling. Intuition’s definition seems to be far from our normal understanding of it. 13 Well-known French phrase for ‘end of the century’.
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of path of suffering involved with being a true individual. Jung also had sympathy for this ‘celebration of the genius’ outlook.) In order for a renewal of Western Christian
civilisation to occur, a return to its pagan roots was needed. Nietzsche was a true Romantic and Jung inherited much of this renewal spirit from him in
Jung’s development of an alternative to orthodox Christianity.
Jung studied Gnosticism, alchemy, and the Kabbalah because he believed that these presented ‘purer’ symbols of the workings of the collective unconscious that had not been corrupted by the inroads of dogma and reason (i.e., activities of the rational ego).
c) Gnosticism
Another large influence on Jung was Gnosticism. He applauded Gnosticism because it was an alternative to the rational centeredness of traditional Christianity. The latter’s over-reliance on the rational ego had failed his father’s generation and Jung understood it to be a dead-end. However, from my reading, Jung was not a pure Gnostic—although some Christians have represented him in this way (e.g., Hird, 1998, n.p.) —mainly because he takes Gnostic ideas to refashion them according to his understanding of the collective unconscious. For example, Gnosticism taught that there is an inferior god (Jehovah God) who is the creator of the world who emerges out of the pleroma (Greek for fullness). This god imagines that it is ultimate but is ignorant and arrogant. Jung interpreted this Gnostic teaching to mean that the inferior god is the rational ego while the pleroma is the collective unconscious. That is, Jung
psychologicised these myths.
Gnosticism also had no time for the conscious ego but believed it needed to be absorbed into the pleroma. The Gnostics regarded individuality as a continuation of a false consciousness of separation from the ALL. However, Jung’s desire for humankind was for each person to achieve his/her true individuality. Furthermore, Gnosticism has a negative view of the material world, believing that humankind’s salvation lies in escaping from this world. This view was not Jung’s mature belief nor is it the teaching of biblical Christianity which looks for ‘a new heavens and a new earth’ (Rev 21).
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d) Alchemy
Jung was fascinated with alchemy which is essentially about changing one substance into another. Alchemists were particularly interested in changing lead into gold. They used empirical and magical means to bring this about. They are believed to have laid the foundations for modern-day chemistry. Jung was interested in their work because of their focus on transmutation of one substance into another. This process suggested the psychological development of inner transformation.
f) Kabbalah
Kabbalah stems from Jewish mysticism with some similarities to Gnosticism but also deviates markedly from Gnosticism as well. Drob (1998: n. p.) argues that there are marked similarities between Jung’s view and that of the Kabbalah and the Jung may have not been eager to parade this source because of its strong Jewish associations! Jung, it appears, was determined to find some alternative to Christianity using ‘Christian-like’ sources, not Jewish ones.
3. JUNG’S VIEW OF HUMANKIND
Bessinger explains his picture of Jung’s idea of the psyche in these words:
There are multiple centers of psychic energy, conscious (tinted light blue) and unconscious. The Ego is concerned with sensing the world, cognition, gender identity, etc.
The unconscious consists of a personal unconscious
(darker tint) with our individual repressed and forgotten memories. The deeper archetypal (collective) unconscious (darkest tint) contains elements
common to all humans.
The Self is the integrating center which seeks the good of a balanced person -- mind, body, and spirit alike. All humans have both masculine and feminine aspects. The Anima or Animus is the center for those instinctive gender energies which are not part of the Ego.
The Shadow complex is the main focus of the energies of repression and frustration, whose forces unrecognized and uncountered lead to destructive expression, or evil. The human personality involves the interplay of all of these various centers (1996: n. p., bolding in original).
According to Drob (1998: n. p.), Jung (and the Kabbalists) believed that ‘the godhead creates the world and humankind in order to realize itself’ (italics mine), that is to
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perfect itself. (This view of God realising Himself through creation is unfamiliar to us as orthodox Christians!) However, in a parallel way, ‘the unconscious mind manifests itself in a conscious, reflective ego in order to complete and know itself as a “Self” ’ (Drob, 1998). Hence, for Jung the ego is very important in the individuation (becoming-a-true-individual) process. The ego is only a danger when it imagines itself to be all that the person is.
Drob (1998) says that, ‘God and humankind must pass through the world and redeem it in order to realize their full essence’ (n. p.). Jung is world-affirming (even though his idea of God is unorthodox).
4. JUNG’S UNDERSTANDING OF HEALING
Firstly, why is humankind in the mess that it is? According to Jung, early in history humans projected their unconscious contents onto the world and the heavens. In this process, they created the gods of Olympus, for example, by their projections. However, with the rise of rational powers people no longer accepted these gods but identified themselves completely with their rational powers. But, in withdrawing these projections from the world, humanity fails to ‘recognize the archetypes of the unconscious mind’ (Drob, 1998: n. p.). These archetypes become neurotic symptoms. The gods become diseases!
Jungian therapy tries to bring patients into direct awareness of the archetypes in their own psyches. By so doing, Jung believed that there would be greater unity within the person and hence, less pathology. He focussed on fantasy, art and dreams because he believed that in these acts archetypal material would be apparent.
REFERENCES
Bessinger, D. (1996). Possessing the ring: Wagner's ring and human nature. Available Internet: (http://members.aol.com/donibess/ringfig.htm) (17th January 2007).
Cayne, B. S. (Ed.). (1967). Merit students encyclopedia (Vol. 1). US: Crowell-Collier Educational Corporation.
Drob, S. L. (1998). Jung and the Kabbalah. Available Internet: (http://www.newkabbalah.com/Jung2.html) (17th February 2005).
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Friesen, J. G. (2005). Studies relating to C. J. Jung. Available Internet: (http:/www.members.shaw.ca/jgfriesen/Notes/Jung.html) (24th January 2006).
h2g2. (2001). Jung's model of the psyche-part one. Available Internet: (http://www.bbc.co.uk/dna/h2g2/A632099) (18th January 2007).
Hawton, H. (1956). Philosophy for pleasure. NY: Fawcett. Jaffe, A. (Ed.). (1977). Memories, dreams, reflections of C. G. Jung. (R. & C.
Winston, Trans.). Glasgow: Collins, Fount Paperbacks.
Mago, G. (2002). Forerunners of the gospel of the new age: The Gnostics and Carl Jung. The Angelus, 25 (6): 1-36. Available Internet: (http://sspx.ca/Angelus/2002_June/Carl_Jung.htm) (10th March 2005).
Singer, J. (1972). Boundaries of the soul: The practice of Jung's psychology. Garden City: NY: Anchor Press.
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Jung's Model of the Psyche - Part One


Jung's Model of the Psyche - Part One
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All of Carl Gustav Jung's theories, contained within the 18 volumes of his collected works1, are attempts to illuminate the workings of the human psyche, of which a small portion is conscious and the rest unconscious. His empirical data were drawn from many sources, but especially the unconscious materials, such as dreams and fantasies, of his patients.
Ego-Consciousness and Psychological Types
The ego is the focal point of consciousness, what we refer to when using the words 'I' or 'me'. The ego carries our conscious awareness of existing, together with a continuing sense of personal identity. It is the conscious organiser of our thoughts and intuitions, our feelings and sensations, and it has access to those memories which are unrepressed and readily accessible.
The ego is also the bearer of personality, and, placed on the outer layer of the psyche, it mediates between subjective and objective realms of experience; it stands at the junction between inner and outer worlds. People differ as to which of these two realms is more important to them, and this determines their attitude type: forextraverts the outer, objective world has greater significance, while introverts are orientated primarily to their inner, subjective experiences.
Jung describes the extravert as 'an outgoing, candid and accommodating nature that adapts easily to a given situation, quickly forms attachments and will often venture forth with careless confidence into unknown situations.' The introvert, on the other hand, is 'a hesitant, reflective, retiring nature that keeps itself to itself, shrinks from objects, is always slightly on the defensive and prefers to hide behind mistrustful scrutiny2.'
Jung recognised this division to be a very general distinction and that great differences will be shown by individuals belonging to the same group. Also, everyone possesses, to a greater or lesser extent, both mechanisms as expression of one's natural life-rhythm. In order to determine more specific differences between individuals belonging to a definite group, further steps are required.
Jung observed that people differ with regard to the conscious use they make of each of four primary functions: thinking, feeling, intuition and sensation. Jung defines these functions as follows: sensation tells you that something exists; thinking tells you what it is; feeling tells you whether it is agreeable or not; and intuition tells you where it comes from and where it is going3. In any individual one of these functions becomes superior, which means that it is more highly developed than the other functions, since greater use is made of it. This determines the functionalaspect of the psychological type.
Jung considered feeling and thinking to be rational functions, having more to do with evaluating the significance of objects and events. Sensation and intuition were conceived of as non-rational functions since they proceeded beyond the confines of rationality.
In Jung's view, therefore, an individual's psychological type is determined by which of the two conscious attitudes and which of the four conscious functions the ego habitually employs. Out of the two attitude and four functional types there emerge, theoretically, eight possible psychological types: introverted thinking types, extraverted thinking types, introverted feeling types, extraverted feeling types and so on.
While recognising that all typological possibilities are inherently available in the Self, Jung observed that in the course of growing up an individual tends to rely on one rational and one non-rational function in addition to the introverted or extraverted attitude, while the other two functions remain relatively unconscious. Thus an extraverted thinking-intuitive would have an introverted feeling-sensation shadow and visa versa. In dreams, for instance, a human figure with an opposite temperament from the dreamer, and usually of the same sex, may represent the dreamer's inferior attitude or function.
Getting to know one's psychological type is not to put oneself into a straightjacket, but to become aware of where there is scope for personal development. Given such development a person's type can change over the course of a person's life.
It is the case that differences in attitude and function types can often lead to conflicting opinions and misunderstandings. However, there are commonalities in the psychic structure of all, and each personality is composed of some consciousness - ego and the contents readily accessible to it - and much that is unconscious, chiefly the Persona, the Shadow, and the Animus or Anima. Each of these contents may be personified in dreams, being capable of endless variations and forms.
Structures of the Personal Unconscious
The personal unconscious is that portion which has been forgotten or repressed. The functional units making up the personal unconscious are complexes, and those of which the collective unconscious are composed are archetypes. These functional 'components' can be conceived as dynamic 'systems' in a constant process of interaction and change. A complex is a group of associated ideas bound together by a shared emotional charge4; it exerts a dynamic effect on conscious experience and behaviour. Conversely, an archetype is an innate 'centre' or 'dominant', common to both the brain and the psyche, having the capacity to initiate, influence, and mediate the behavioural characteristics and typical experiences of all humans, irrespective of race, culture, historical epoch or geographical location. A close functional relationship exists between complexes and archetypes, in that complexes are 'personifications' of archetypes: complexes are the means through which archetypes manifest themselves in the personal psyche.
In making a complex conscious, the effect is one of reducing and often eliminating the effect of the complex in one's everyday life. This is primarily because a complex is like a split-off part of the psyche that has a tendency to behave like a partial, but separate, personality, often diametrically opposed to one's conscious wish, thereby manipulating us into disagreeable situations and disturbing one's normal conscious behaviour. Some complexes remain deeply unconscious, and the less conscious a complex is, the more complete its autonomy. We may believe we can master our complexes, but all too easily we become their slaves. Examples of major complexes include the mother, father and child complex, and also the more widely known guilt and power complexes.
The Persona was the name for the mask worn by actors in antiquity. It is the term Jung applied to those aspects of the personality by which one adapts to the outer world, the role we characteristically play, the face we put on, when relating to others. It is the 'packaging' of the ego: the ego's PR man or woman, responsible for advertising to people how one wants to be seen and reacted to. It simplifies relationships, oils the wheels of social intercourse and avoids the need for lengthy explanations and introductions.
The best kind of persona to possess is one that adapts flexibly to different social situations while simultaneously being a good reflection of the ego qualities that stand behind it. Difficulties arise when:
  • One tries to assume a persona that does not fit or to keep up some kind of posture which one does not possess the personal wherewithal to sustain.
  • One identifies with the persona, for this means sacrificing the rest of the personality and imposes a harmful degree of constraint on the realisation of one's undeveloped potential.
The Shadow complex possesses qualities opposite to those manifested in the persona. It is the inferior part of the personality consisting of the qualities and traits of character one prefers to hide, those that are unadapted and awkward. Consequently, these two aspects of the personality complement and counterbalance each other; the shadow compensating for the pretensions of the persona, the persona compensating for the anti-social propensities of the shadow. However, the shadow is not always negative and it is simplistic to assume that it is simply bad. Positive traits, too, can be rejected and repressed because they are unacceptable within a social or family milieu.
The shadow can manifest itself in dreams and, more commonly, in the outside world by the mechanism of projection; that is, we put onto others, usually of the same sex, the unconscious, unacceptable shadow traits of ourselves. This is done not as a conscious act of will but unconsciously as an act of ego-preservation. By denying the existence of our shadow we deny our own 'badness' and project it onto others, whom we hold responsible for it. This explains the practice of 'scapegoating', where through shadow projections we turn our enemies into 'devils' and convince ourselves of our own unassailable 'righteousness'. Repetitive conflict situations and constantly blaming others tells us that our shadow is speaking. Other places where shadow figures turn up are in fairy tales (the fact that we have relegated fairy tales to the realm and province of children reflects our collective rejection of the irrational aspects of ourselves and that tendency to regard the unconscious and its manifestations as infantile or belonging to children) and literature. An example of the latter can be seen in the classic Robert Louis Stevenson novel Dr Jekyll and Mr Hyde. The novel's vast popularity is due to the co-existence of two deeply contrasting personalities in the same subject, this being an endless source of fascination in modern life. Jung felt intuitively that the term 'shadow' was appropriate for this dissociated subpersonality because, denied the light of consciousness, it was relegated to the twilight zone in the personal unconscious.
When, from time to time, shadow contents impinge on awareness, they are often accompanied by strong emotion, perhaps engendering feelings of shame, guilt or anger, or bringing fears that one will be rejected should they be discovered or exposed. Integrating one's shadow can therefore be a painful and disturbing experience, but necessary if one is to achieve a better level of adaptation to society. As the shadow is a real, substantial part of ourselves, psychological work commences in the recognition, confrontation and withdrawal of shadow projections, until finally accepting the dark, unconscious side of our personalities.
The Archetypes and the Collective Unconscious
Jung's 'experiments with the unconscious' - his work on 'occult phenomena' and 'complexes' that function like subpersonalities, and the delusional material of his schizophrenic patients - and his anthropological studies led him to conclude that the unconscious mind exists in its own right and functions autonomously from the conscious mind. He found dream images that paralleled mythological motifs which the dreamer could not have learned, and hypothesised that these common motifs arise out of a common mental substratum.
The contents making up the collective unconscious come from the heritage of humanity, which Jung described asarchetypal. An archetype is not an idea acquired by humanity but rather a 'possibility of representation' - ie an innate predisposition to an image, a common psychic structure that parallels the common human physical structure. Its existence is analogous to the axial system of a crystal, which preforms the crystalline structure in the mother liquid, although having no material existence of its own. Thus, the archetype itself cannot be experienced; all we can know of it is its effects on dreams, other mental contents, emotions, and actions.
There are as many archetypes as there are typical situations in life, such as birth, death, separation from parents and relationships to the opposite sex. The major archetypal images described by Jung are the persona, the shadow, the anima and animus, wise old man, 'Magna Mater' or great mother, the eternal child, the hero/saviour and the Self. In addition to the archetypal images in personified form, there also exist a host of archetypal objects, most notably the Mandala; others are trees, snakes, the sun and moon, fish, birds, the sea, ships, the mountains, etc. Each is rich and belongs to a mythological context.
Self and the Individuation Process
Jungian psychology can be read as an attempt to reconcile the opposites within us and the psychic energy that springs from its source in the tension between these opposites. Throughout his life, Jung was preoccupied with the reconciliation of the opposites - from his youthful struggle between his awkward Number One and his wise, old and learned Number Two personality, and later between his subjective and objective Self. The process of differentiating and bringing into awareness the contents of the unconscious mind is called Individuation, and the agent and the goal of this process is termed Self.
Jung's psychological theory centres around his concept of Individuation, the process of psychological development by which a person becomes a whole or integrated, as well as unique, personality. The Self, as the organising genius behind the total personality, is responsible for implementing the blueprint through each stage of life and bringing about the best adaptation that individual circumstances will allow. According to Marie-Louise von Franz, the experience of Self, brings a feeling of standing on solid ground inside oneself, on a patch of eternity, which even physical death cannot touch5.
In Jung's view the individuation process starts in earnest in the second half of life, often triggered by a 'mid-life crisis' - where the conscious aspects of the personality (ie, one's superior function) has diverged too far from the unconscious, causing a split. By confronting opposite tendencies (and 'inferior' functions) in one's psyche, one realises and progressively integrates unconscious contents, such as the shadow and the anima or animus. For Jung, the favourite image of the Self was the Mandala, it being an age-old symbol of wholeness and totality, with its centre emphasised and usually containing some reference to a deity. Other symbols of unity and the emergence of Self are the tree, the jewel, the flower and the chalice (eg, the Holy Grail).

1 The first English publication of the complete works of CG Jung was undertaken by the Bollingen Foundation in the United States and by Routledge and Kegan Paul in England. Sir Herbert Read, Michael Fordham, Gerhard Adler, and William McGuire composed the editorial team, and the translator was RFC Hull (except for volume two). For a full list of Jung's collected works see CG Jung: His Life and Work.
2 See Jung's Psychological Typology, Collected Works 6.
3 See Jung's The Symbolic Life, CW 18, para 503.
4 According to Jung, complexes are 'psychic fragments which have split off owing to traumatic influences or certain incompatible tendencies. Complexes interfere with the intentions of the will and disturb the conscious performance. They produce disturbances of memory and blockages in the flow of association (the linking of ideas, perceptions, etc, according to similarities), they appear and disappear according to their own laws, and they can temporarily obsess consciousness, or influence speech and action in an unconscious way. In a word, complexes behave like independent beings.' See Jung's The Structure and Dynamics of the Psyche, CW8, para 121.
5 See M-L von Franz (1998) CG Jung: His Myth in Our Time, Inner City Books, Toronto, Canada.

Experiential Learning Theory: Previous Research and New Directions


Experiential Learning Theory: Previous Research and New Directions
David A. Kolb Richard E. Boyatzis Charalampos Mainemelis Department of Organizational Behavior Weatherhead School of Management Case Western Reserve University 10900 Euclid Avenue, Cleveland, OH 44106 PH: (216) 368 -2050 FAX: (216) 368-4785 dak5,@msn.com August 31, 1999
The revised paper appears in: R. J. Sternberg and L. F. Zhang (Eds.), Perspectives on cognitive, learning, and
thinking styles. NJ: Lawrence Erlbaum, 2000.
Experiential Learning Theory: Previous Research and New Directions
Experiential Learning Theory (ELT) provides a holistic model of the learning process and a multilinear model of adult development, both of which are consistent with what we know about how people learn, grow, and develop. The theory is called “Experiential Learning” to emphasize the central role that experience plays in the learning process, an emphasis that distinguishes ELT from other learning theories. The term “experiential” is used therefore to differentiate ELT both from cognitive learning theories, which tend to emphasize cognition over affect, and behavioral learning theories that deny any role for subjective experience in the learning process.
Another reason the theory is called “experiential” is its intellectual origins in the experiential works of Dewey, Lewin, and Piaget. Taken together, Dewey’s philosophical pragmatism, Lewin’s social psychology, and Piaget’s cognitive- developmental genetic epistemology form a unique perspective on learning and development. (Kolb, 1984).
The Experiential Learning Model and Learning Styles
Experiential learning theory defines learning as "the process whereby knowledge is created through the transformation of experience. Knowledge results from the combination of grasping and transforming experience"(Kolb 1984, p. 41). The ELT model portrays two dialectically related modes of grasping
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experience -- Concrete Experience (CE) and Abstract Conceptualization (AC) -- and two dialectically related modes of transforming experience -- Reflective Observation (RO) and Active Experimentation (AE). According to the four-stage learning cycle depicted in Figure 1, immediate or concrete experiences are the basis for observations and reflections. These reflections are assimilated and distilled into abstract concepts from which new implications for action can be drawn. These implications can be actively tested and serve as guides in creating new experiences.
------------------------------- Insert Figure 1 about here -------------------------------
A closer examination of the ELT learning model suggests that learning requires abilities that are polar opposites, and that the learner must continually choose which set of learning abilities he or she will use in a specific learning situation. In grasping experience some of us perceive new information through experiencing the concrete, tangible, felt qualities of the world, relying on our senses and immersing ourselves in concrete reality. Others tend to perceive, grasp, or take hold of new information through symbolic representation or abstract conceptualization – thinking about, analyzing, or systematically planning, rather than using sensation as a guide. Similarly, in transforming or processing experience some of us tend to carefully watch others who are involved in the
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experience and reflect on what happens, while others choose to jump right in and start doing things. The watchers favor reflective observation, while the doers favor active experimentation.
Each dimension of the learning process presents us with a choice. Since it is virtually impossible, for example, to simultaneously drive a car (Concrete Experience) and analyze a driver’s manual about the car’s functioning (Abstract Conceptualization), we resolve the conflict by choosing. Because of our hereditary equipment, our particular past life experiences, and the demands of our present environment, we develop a preferred way of choosing. We resolve the conflict between concrete or abstract and between active or reflective in some patterned, characteristic ways. We call these patterned ways “learning styles.”
The Learning Style Inventory and the Four Basic Learning Styles In 1971 David Kolb developed the Learning Style Inventory (LSI) to
assess individual learning styles. While individuals tested on the LSI show many different patterns of scores, research on the instrument has identified four statistically prevalent learning styles -- Diverging, Assimilating, Converging, and Accommodating (Figure 1). The following summary of the four basic learning styles is based on both research and clinical observation of these patterns of LSI scores (Kolb, 1984, 1999a, 1999b).
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Diverging. The Diverging style’s dominant learning abilities are Concrete Experience (CE) and Reflective Observation (RO). People with this learning style are best at viewing concrete situations from many different points of view. It is labeled “Diverging” because a person with it performs better in situations that call for generation of ideas, such as a “brainstorming” session. People with a Diverging learning style have broad cultural interests and like to gather information. Research shows that they are interested in people, tend to be imaginative and emotional, have broad cultural interests, and tend to specialize in the arts. In formal learning situations, people with the Diverging style prefer to work in groups, listening with an open mind and receiving personalized feedback.
Assimilating. The Assimilating style’s dominant learning abilities are Abstract Conceptualization (AC) and Reflective Observation (RO). People with this learning style are best at understanding a wide range of information and putting into concise, logical form. Individuals with an Assimilating style are less focused on people and more interested in ideas and abstract concepts. Generally, people with this style find it more important that a theory have logical soundness than practical value. The Assimilating learning style is important for effectiveness in information and science careers. In formal learning situations, people with this style prefer readings, lectures, exploring analytical models, and having time to think things through.
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Converging. The Converging style’s dominant learning abilities are Abstract Conceptualization (AC) and Active Experimentation (AE). People with this learning style are best at finding practical uses for ideas and theories. They have the ability to solve problems and make decisions based on finding solutions to questions or problems. Individuals with a Converging learning style prefer to deal with technical tasks and problems rather than with social issues and interpersonal issues. These learning skills are important for effectiveness in specialist and technology careers. In formal learning situations, people with this style prefer to experiment with new ideas, simulations, laboratory assignments, and practical applications.
Accommodating. The Accommodating style’s dominant learning abilities are Concrete Experience (CE) and Active Experimentation (AE). People with this learning style have the ability to learn from primarily “hand-on” experience. They enjoy carrying out plans and involving themselves in new and challenging experiences. Their tendency may be to act on “gut” feelings rather than on logical analysis. In solving problems, individuals with an Accommodating learning style rely more heavily on people for information than on their own technical analysis. This learning style is important for effectiveness in action-oriented careers such as marketing or sales. In formal learning situations, people with the Accommodating learning style prefer to work with others to get assignments
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done, to set goals, to do field work, and to test out different approaches to completing a project.
Factors that Shape and Influence Learning Styles The above patterns of behavior associated with the four basic learning
styles are shown consistently at various levels of behavior. During the last three decades researchers have examined the characteristics of learning styles at five particular levels of behavior: Personality types, early educational specialization, professional career, current job role, and adaptive competencies. We summarize briefly these research findings in Table 1 and discuss them below.
-------------------------------- Insert Table 1 about here --------------------------------
Personality Types. ELT follows Carl Jung in recognizing that learning styles result from individuals’ preferred ways for adapting in the world. Jung’s Extraversion/Introversion dialectical dimension as measured by the Myers-Briggs Type Indicator (MBTI) correlates with the Active/Reflective dialectic of ELT as measured by the LSI; and the MBTI Feeling/Thinking dimension correlates with the LSI Concrete Experience/ Abstract Conceptualization dimension. The MBTI Sensing type is associated with the LSI Accommodating learning style and the MBTI Intuitive type with the LSI Assimilating style. MBTI Feeling types
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correspond to LSI Diverging learning styles and Thinking types to Converging styles.
The above discussion implies that the Accommodating learning style is the Extraverted Sensing type, and the Converging style the Extraverted Thinking type. The Assimilating learning style corresponds to the Introverted Intuitive personality type and the Diverging style to the Introverted Feeling type. Myers (1962) descriptions of these MBTI types are very similar to the corresponding LSI learning styles as described by ELT (see also Kolb, 1984, pp: 83-85).
Educational Specialization. Early educational experiences shape people’s individual learning styles by instilling positive attitudes toward specific sets of learning skills and by teaching students how to learn. Although elementary education is generalized, there is an increasing process of specialization that begins at high school and becomes sharper during the college years. This specialization in the realms of social knowledge influences individuals’ orientations toward learning, resulting to particular relations between learning styles and early training in an educational specialty or discipline.
People with undergraduate majors in the Arts, History, Political science, English, and Psychology tend to have Diverging learning styles, while those majoring in more abstract and applied areas like Physical Sciences and Engineering have Converging learning styles. Individuals with Accommodating
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styles have educational backgrounds in Business and Management, and those with Assimilating styles in Economics, Mathematics, Sociology, and Chemistry.
Professional Career Choice. A third set of factors that shape learning styles stems from professional careers. One’s professional career choice not only exposes one to a specialized learning environment, but it also involves a commitment to a generic professional problem, such as social service, that requires a specialized adaptive orientation. In addition, one becomes a member of a reference group of peers who share a professional mentality, and a common set of values and beliefs about how one should behave professionally. This professional orientation shapes learning style through habits acquired in professional training and through the more immediate normative pressures involved in being a competent professional.
Research over the years has shown that social service (i.e., psychology, nursing, social work, public policy) and arts and communications professions (i.e., theater, literature, design, journalism, media) comprise people who are heavily or primarily Diverging in their learning style. Professions in the sciences (i.e., biology, mathematics, physical sciences) and information or research (i.e., educational research, sociology, law, theology) have people with an Assimilating learning style. The Converging learning styles tends to be dominant among professionals in the fields of technology (i.e., engineering, computer sciences, medical technology), economics, and environment science (i.e., farming,
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forestry). Finally, the Accommodating learning style characterizes people with careers in organizations (i.e., management, public finance, educational administration) and business (i.e., marketing, government, human resources).
Current Job Role. The fourth level of factors influencing learning style is the person’s current job role. The task demands and pressures of a job shape a person’s adaptive orientation. Executive jobs, such as general management, that require a strong orientation to task accomplishment and decision making in uncertain emergent circumstances require an Accommodating learning style. Personal jobs, such as counseling and personnel administration, that require the establishment of personal relationships and effective communication with other people demand a Diverging learning style. Information jobs, such as planning and research, that require data gathering and analysis, as well as conceptual modeling, have an Assimilating learning style requirement. Technical jobs, such as bench engineering and production that require technical and problem-solving skills require a convergent learning orientation.
Adaptive competencies. The fifth and most immediate level of forces that shapes learning style is the specific task or problem the person is currently working on. Each task we face requires a corresponding set of skills for effective performance. The effective matching of task demands and personal skills results in an adaptive competence. The Accommodative learning style encompasses a set of competencies that can best be termed Acting skills: Leadership, Initiative, and
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Action. The Diverging learning style is associated with Valuing skills: Relationship, Helping others, and Sense-making. The Assimilating learning style is related to Thinking skills: Information-gathering, Information-analysis, and Theory building. Finally, the Converging learning style is associated with Decision skills like Quantitative Analysis, Use of Technology, and Goal-setting Kolb, 1984).
An Overview of Research on ELT and the LSI: 1971-1999
What has been the impact of ELT and the LSI on scholarly research? Since ELT is a holistic theory of learning that identifies learning style differences among different academic specialties, it is not surprising to see that ELT/LSI research is highly interdisciplinary, addressing learning and educational issues in several fields. Since the first publications in 1971 (Kolb, 1971; Kolb, Rubin & McIntyre, 1971) there have been many studies of the ELT and LSI. The most recent update of the Bibliography of Research on Experiential Learning Theory and The Learning Style Inventory (Kolb & Kolb, 1999) includes 990 entries.
Table 2 shows the distribution of these studies by field and publication period. The field classification categories are: Education (including k-12, higher education, and adult learning), Management, Computer/Information Science, Psychology, Medicine, Nursing, Accounting, and Law. Studies were also classified as early (1971-1984) or recent (1985-1999). In addition to being the
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mid-point of the 28 1/2 year history of the work, the division makes sense in that the most comprehensive statement of ELT, Experiential Learning, was published in 1984, and the original LSI was first revised in 1985.
------------------------------- Insert Table 2 about here -------------------------------
Table 2 also shows the distribution of the 990 studies according to the publication type. More than 50% of the studies were published in journals and another approximately 20% were doctoral dissertations. 10% of the studies were either books or book chapters, and the remaining 150 studies were conference presentations, technical manuals, working papers, and master theses. Numbers should be considered approximate since a few recent citations have yet to be verified by abstract or full text. Also, classification by field is not easy because many studies are interdisciplinary. However, the Bibliography does probably give a fair representation of the scope, topics and trends in ELT/LSI research. The following is a brief overview of research activity in the various fields.
Education The education category includes the largest number of ELT/LSI studies.
The bulk of studies in education are in higher education (excluding professional education in the specific fields identified below). K-12 education accounts for a
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relatively small number, as does adult learning alone. However, in many cases adult learning is integrated with higher education. A number of studies in the education category have been done in other cultures--UK, Canada, Australia, Finland, Israel, Thailand, China, Melanesia, Spain, Malta, and American Indian.
Many of the studies in higher education use ELT and the LSI as a framework for educational innovation. These include research on the matching of learning style with instructional method and teaching style and curriculum and program design using ELT (e.g., Claxton & Murrell, 1987). A number of publications assess the learning style of various student, faculty and other groups.
Other work includes theoretical contributions to ELT, ELT construct validation, LSI psychometrics and comparison of different learning style assessment tools. In adult learning there are a number of publications on ELT and adult development, moral development, and career development. The work of Sheckley and colleagues on adult learning at the University of Connecticut is noteworthy here (e.g., Allen, Sheckley, & Keeton 1992; Travers, 1998). K-12 education research has been primarily focused on the use of ELT as a framework for curriculum design, particularly in language and science. (e.g., McCarthy, 1996; Hainer, 1992)
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Management ELT/LSI research was first published in management and there has
continued to be substantial interest in the topic in the management literature. Studies can be roughly grouped into four categories--management and organizational processes, innovation in management education, theoretical contributions to ELT including critique, and psychometric studies of the LSI. Cross-cultural ELT/LSI research has been done in Poland, New Zealand, Australia, Canada, UK, and Singapore. In the management/organization area, organizational learning is a hot topic. Dixon’s (1999) new book The Organizational Learning Cycle is an excellent example.
Another group of studies has examined the relationship between learning style and management style, decision-making, and problem solving. Other work has measured work related learning environments and investigated the effect of a match between learning style and learning environment on job satisfaction and performance. ELT has been used as a framework for innovation in management education including research on matching learning styles and learning environments, program design and experiential learning in computerized business games (e.g., Boyatzis, Cowen, & Kolb, 1995; Lengnick-Hall & Sanders, 1997).
Other education work has been on training design, management development and career development. Another area of research has been on the development and critique of ELT. Most psychometric studies of the LSI in the
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early period were published in management, while recent psychometric studies have been published in psychology journals. Hunsaker reviewed the early studies in management and concluded, "The LSI does not demonstrate sufficient reliability to grant it the predictive reliability that such a measurement instrument requires. The underlying model, however, appears to receive enough support to merit further use and development." (1981, p. 151)
Computer and Information Science The LSI has been used widely in computer and information science
particularly to study end-user software use and end-user training (e.g., Bostrom, Olfman, & Sein, 1990; Davis & Bostrom, 1993). Of particular interest for this book on individual differences in cognitive and learning styles is the debate about whether these differences are sufficiently robust to be taken in account in the design of end-user software and end user computer training. Other studies have examined the relationship between learning style and problem solving and decision making, on line search behavior, and performance in computer training and computer assisted instruction.
Psychology Studies in psychology have shown a large increase over time, with 77% of
the studies in the recent period. Many of these recent studies were on LSI
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psychometrics. The first version of the LSI was released in 1976 and received wide support for its strong face validity and independence of the two ELT dimensions of the learning process (Marshall & Meritt, 1985; Katz, 1986). Although early critique of the instrument focused on the internal consistency of scales and test-retest reliability, a study by Ferrell (1983) showed that the LSI version 1 was the most psychometrically sound among four learning instruments of that time. In 1985 version 2 of the LSI was released and improved the internal consistency of the scales (Veres, Sims, & Shake, 1987; Sims, Veres, Watson, & Buckner, 1986). Critiques of this version focused their attention on the test-retest reliability of the instrument, but a study by Veres, Sims, and Locklear (1991) showed that randomizing the order of the LSI version 2 items results in dramatic improvement of test-retest reliability. This finding led to an experimental research and finally to the latest LSI revision, LSI Version 3 (Kolb 1999a). The LSI version 3 has significantly improved psychometric properties, especially test- retest reliability (see Kolb, 1999b).
Other research includes factor analytic studies of the LSI, construct validation studies of ELT using the LSI, and comparison of the LSI with other learning style and cognitive style measures. Another line of work uses ELT as a model for personal growth and development, including examination of counselor/client learning style match and its impact on counseling outcomes.
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Notable here is the work of Hunt and his colleagues at the Ontario Institute for Studies in Education (Hunt, 1992,1987).
Medicine The majority of studies in medicine focus on learning style analysis in
many medical education specialties--residency training, anesthesia education, family medicine, surgical training, and continuing medical education. Of significance here is the program of research by Baker and associates (e.g., Baker, Cooke, Conroy, Bromley, Hollon, & Alpert, 1988; Baker, Reines, & Wallace, 1985). Also Curry (1999) has done a number of studies comparing different measures of learning styles. Other research has examined clinical supervision and patient/physician relationships, learning style and student performance on examinations, and the relationship between learning style and medical specialty career choice.
Nursing ELT/LSI research has also increased dramatically with 81% of the nursing
studies in the recent period. In 1990 Laschinger reviewed the experiential learning research in nursing and concluded, "Kolb's theory of experiential learning has been tested extensively in the nursing population. Researchers have investigated relationships between learning style and learning preferences,
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decision-making skills, educational preparation, nursing roles, nursing specialty, factors influencing career choices and diagnostic abilities. As would be expected in a human service profession, nursing learning environments have been found to have a predominantly concrete learning press, matching the predominating concrete styles of nurses...Kolb's cycle of learning which requires the use of a variety of learning modalities appears to be a valid and useful model for instructional design in nursing education" (p. 991).
Accounting There has been considerable interest in ELT/LSI research in accounting
education, where there have been two streams of research activity. One is the comparative assessment of learning style preferences of accounting majors and practitioners, including changes in learning style over the stages of career in accounting and the changing learning style demands of the accounting profession primarily due to the introduction of computers. Other research has been focused on using ELT to design instruction in accounting and studying relationships between learning style and performance in accounting courses.
In 1991 Stout and Ruble reviewed ELT/LSI research in accounting education. Reviewing the literature on predicting the learning styles of accounting students they found mixed results and concluded that low predictive and classification validity for the LSI was a result of weak psychometric qualities
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of the original LSI and response set problems in the LSI 1985. They tentatively recommended the use of the randomized version proposed by Veres, Sims, and Locklear (1991). They write, "researchers who wish to use the LSI for predictive and classification purposes should consider using a scrambled version of the instrument", and note, "...it is important to keep in mind that assessing the validity of the underlying theoretical model (ELT) is separate from assessing the validity of the measuring instrument (LSI). Thus, for example, the theory may be valid even though the instrument has psychometric limitations. In such a case, sensitivity to differences in learning styles in instructional design may be warranted, even though assessment of an individual's learning style is problematic" (p. 50).
Law
We are now seeing the beginning of significant research programs in legal education, for example the program developed by Reese (1998) using learning style interventions to improve student learning at the University of Denver Law School.
Evaluation of ELT and the LSI There have been two recent comprehensive reviews of the ELT/LSI
literature, one qualitative and one quantitative. In 1991 Hickox extensively
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reviewed the theoretical origins of ELT and qualitatively analyzed 81 studies in accounting and business education, helping professions, medical professions, post-secondary education and teacher education. She concluded that overall 61.7% of the studies supported ELT, 16.1% showed mixed support, and 22.2% did not support ELT.
In 1994 Iliff conducted a meta-analysis of 101 quantitative studies culled from 275 dissertations and 624 articles that were qualitative, theoretical, and quantitative studies of ELT and the LSI. Using Hickox's evaluation format he found that 49 studies showed strong support for the LSI, 40 showed mixed support and 12 studies showed no support. About half of the 101 studies reported sufficient data on the LSI scales to compute effect sizes via meta-analysis. Most studies reported correlations he classified as low (<.5) and effect sizes fell in the weak (.2) to medium (.5) range for the LSI scales. In conclusion Iliff suggests that the magnitude of these statistics is not sufficient to meet standards of predictive validity.
Most of the debate and critique in the ELT/LSI literature has centered on the psychometric properties of the LSI. Results from this research have been of great value in revising the LSI in 1985 and again in 1999. Other critique, particularly in professional education, has questioned the predictive validity of the LSI. Iliff correctly notes that the LSI was not intended to be a predictive psychological test like IQ, GRE or GMAT. The LSI was originally developed as
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a self-assessment exercise and later used as a means of construct validation for ELT. Tests designed for predictive validity typically begin with a criterion like academic achievement and work backward in an a-theoretical way to identify items or tests with high criterion correlations. Even so, even the most sophisticated of these tests rarely rises above a .5 correlation with the criterion. For example, while Graduate Record Examination Subject Test scores are better predictors of first-year graduate school grades than either the General Test score or undergraduate GPA, the combination of these three measures only produces multiple correlations with grades ranging from .4 to .6 in various fields (Anastasi & Urbina, 1997). While researchers in the professions are understandably searching for measures with high predictive validity to aid in decision-making, a more realistic approach than relying on any single measure is to rely on prediction from new multi-trait multi-method techniques such as structural equation modeling (e.g. White & Manolis, 1997; Coover 1993; Travers, 1998).
Construct validation is not focused on an outcome criterion, but on the theory or construct the test measures. Here the emphasis is on the pattern of convergent and discriminant theoretical predictions made by the theory. Failure to confirm predictions calls into question the test and the theory. "However, even if each of the correlations proved to be quite low, their cumulative effect would be to support the validity of the test and the underlying theory" (Selltiz, Jahoda, Deutsch, & Cook, 1960, p. 160). Judged by the standards of construct validity
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ELT has been widely accepted as a useful framework for learning centered educational innovation, including instructional design, curriculum development, and life-long learning. Field and job classification studies viewed as a whole also show a pattern of results consistent with the ELT structure of knowledge theory described in Table 1.
Recent critique has been more focused on the theory than the instrument examining the intellectual origins and underlying assumptions of ELT from what might be called a post-modern perspective where the theory is seen as individualistic, cognitivist, and technological (e.g. Vince, 1998; Holman, 1997; Hopkins, 1993).
New Directions in ELT: From Specialized to Balanced Learning Styles
To date the vast of majority of ELT-related research has examined conditions of extreme learning specialization; a new direction for ELT is the empirical testing of its theoretical propositions with regard to integrated learning. Integrated learning is conceptualized as an idealized learning cycle or spiral where the learner "touches all the bases"--experiencing, reflecting, thinking, and acting--in a recursive process that is responsive to the learning situation and what is being learned. The theory argues that this development in learning sophistication results from the integration of the dual dialectics of the learning process as shown in Figure 2.
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--------------------------------- Insert Figure 2 about here ---------------------------------
In developmental terms there are three orders of learning styles as shown in Table 3. The first includes the specialized or basic learning styles described earlier -- Diverging, Assimilating, Converging, and Accommodating. People with a basic learning style resolve the dialectics of the learning process by specializing in some modes at the expense of others. These learning styles correspond to the base of the ELT developmental cone portrayed in Figure 2.
------------------------------- Insert Table 3 about here -------------------------------
The second-order learning styles represent learning orientations that integrate one of the two dialectics of the learning process, combining therefore the abilities of two basic learning styles. Abbey, Hunt, and Weiser (1985) and Hunt (1987) call these learning styles Northerner, Easterner, Southerner, and Westerner (see also Kolb, 1984, chapter 6). The names correspond to the spatial location of these learning styles in the two-dimensional LSI cycle.
The Northerner learning style integrates the Reflective Observation / Active Experimentation dialectic, and specializes in Concrete Experience. It combines therefore the characteristics and abilities of the Diverging and
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Accommodating basic styles. People with the Easterner learning style are flexible in the Concrete Experience / Abstract Conceptualization dimension, but specialize in Reflective Observation. They combine thus learning skills associated with the Diverging and Assimilating basic styles. Southerners combine elements from the Assimilating and Converging styles, being flexible in the Reflective Observation / Active Experimentation dimension and specializing in Abstract Conceptualization. Westerners integrate the learning modes of Concrete Experience and Abstract Conceptualization, but specialize in Active Experimentation (Hunt, 1987). The four second-order learning styles correspond to the middle part of the developmental cone shown in Figure 2.
In the third-order of learning styles we have three Balanced learning profiles which correspond to the apex of the ELT developmental cone shown in Figure 2. All three Balanced profiles are manifestations of integrated learning in the sense that people with these styles learn in a holistic way, utilizing effectively the abilities associated with all four learning modes. The slight difference between the three Balanced profiles is that the first among them emphasizes the Concrete Experience/ Abstract Conceptualization dimension more than the Reflective Observation/ Active Experimentation dimension, while the inverse is the case with the second profile. The third balanced profile emphasizes equally both dimensions.
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What do we know about these second and third-order styles? Not much, because the few related studies, although inspiring, have been unsystematic. One of the reasons that has prevented the systematic empirical investigation of balanced learning profiles is that past research has relied exclusively on the LSI. It is only recently that a system of commensurate instruments was developed to assess the full range of ELT constructs. The commensurate ELT instruments include, apart from the LSI, the Adaptive Style Inventory (ASI) and the Learning Skills Profile (LSP). These instruments have been designed to be theoretically commensurate while methodologically diverse in order to reduce spurious common method variance among them.
The second new direction therefore is the comprehensive assessment of the ELT constructs through the LSI, ASI, and LSP. This broadens the research focus to include not only learning preferences, but also flexibility and skills. The Adaptive Style Inventory (Boyatzis & Kolb, 1993) uses a paired comparison method to rank learning preferences for the four learning modes in eight personalized learning contexts. It measures adaptive flexibility in learning, the degree to which one changes learning style to respond to different learning situations in their life. Earlier studies found that adaptive flexibility is positively related to higher levels of ego development on Loevinger's instrument (Kolb & Wolfe, 1981). Individuals with high adaptive flexibility are more self-directed, have richer life structures, and experience less conflict in their lives (Kolb, 1984).
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The Learning Skills Profile (Boyatzis & Kolb, 1991, 1995) uses a modified Q-sort method to assess level of skill development in four skill areas that are related to the four learning modes--Interpersonal Skills (Concrete Experience), Information Skills (Reflective Observation), Analytical Skills (Abstract Conceptualization) and Behavioral Skills (Active Experimentation). Several recent studies have used the LSP in program evaluation (Ballou, Bowers, Boyatzis, & Kolb, 1999; Boyatzis, Cowen, & Kolb, 1995) and learning needs assessment (Boyatzis & Kolb, 1995, 1997; Rainey, Hekelman, Glazka, & Kolb, 1993; Smith 1990).
Taken together the LSI, ASI, and LSP provide us with greater flexibility in testing the constructs of ELT and learning more about balanced learning profiles. In our most recent study (Mainemelis, Boyatzis, & Kolb, 1999) we employed the three instruments to test a fundamental ELT hypothesis: That the more balanced people are in their learning orientation on the LSI, the greater will be their adaptive flexibility on the ASI. We used two different indicators of a balanced learning profile, the LSI scores on the Abstract/Concrete and Active/Reflective dimensions. The results supported our hypotheses showing that people with balanced learning profiles in both dimensions are more sophisticated (adaptively flexible) learners. The magnitude of the correlations was stronger for the balanced profile on the Abstract/Concrete dimension, a fact that deserves further investigation. Other results supported our corollary predictions that
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individuals with specialized LSI learning styles will show greater level of skill development in the commensurate skill quadrant of the LSP.
The study also produced some unexpected or contrary to our predictions results. For example, while we predicted that specialized learning styles will show less adaptive flexibility on the ASI, the results showed that this is true only for the abstract learning styles but not for the concrete styles; the latter are positive related to adaptive flexibility. Finally, while we expected that the more balanced one’s learning style is on the LSI, the greater level of skill development he or she will show on the LSP, the results suggested that skill development is more related to specialization in learning style rather than balance.
Although our recent research has largely supported the ELT constructs with regard to integrated learning, we conclude in that paper that, in order to assess effectively the characteristics of balanced learning styles, much more work is needed -- from further mathematical analysis of the LSI scores and ASI formulae, to clinical observation of integrated learning orientations (Mainemelis, Boyatzis, & Kolb, 1999). These new research directions, coupled with the growing dissemination of ELT in various Academic disciplines, bring Experiential Learning Theory back to its basics: the creative exploration of the links between experience, learning, and development across the social spectrum.
In the emerging, networked world of information-based economies, learning is becoming more important than productivity in determining a person's
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or an organization's adaptation, survival, and growth (Kelly, 1999). Increasingly complex and service-oriented jobs demand flexibility as a requirement for sanity and success. We believe that Experiential Learning Theory helps us to understand learning and flexibility at a deeper and yet more comprehensive level than previously. It also provides guidance for applications to helping people improve their learning and designing better processes in education and development. For those with an interest in learning organizations, it provides a theory and assessment methods for the inclusion of the study of individual differences while addressing learning at many levels in organizations and society.
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Table 1 Relations Between the Basic Learning Styles and Five Levels of Behavior.
Behavior level
Personality types
Educational specialization
Professional career
Current jobs
Adaptive competencies
Diverging
Introverted Feeling
Arts, English History Psychology
Social service Arts Communication
Personal jobs
Valuing skills
Assimilating
Introverted Intuition
Economics Mathematics Sociology Chemistry
Sciences Research Information
Information jobs
Thinking skills
Converging
Extraverted Thinking
Engineering Physical sciences
Technology Economics Environment
Technical jobs
Decision skills
Accommodating
Extraverted Sensation
Business Management
Organizations Business
Executive jobs
Action skills
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Table 2 Early and Recent ELT/LSI Research by Academic Field and Publication.
ELT/LSI Research
Education Management Computer Science Psychology Medicine
Early Period Recent Period (1971-1984) (1985-1999)
Total (1971-1999)
Total
Journal Articles Doctoral Dissertations Books & Chapters Other Total
354 636 990 By Publication Type
157 378 535 76 130 206 43 56 99 78 72 150
354 636 990
Data Source: Kolb & Kolb, 1999.
By Academic Field 165 251 416
74 123 197 44 70 114 23 78 101 28 44 72 12 51 63 7 15 22
Nursing Accounting Law 1 4 5
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Table 3 Learning Modes and First, Second, and Third-Order Learning Styles.
Learning Styles
Diverging Assimilating Converging Accommodating
Northerner Easterner Westerner Southerner
Balanced Profiles
Developed Modes
First-Order Learning Styles CE, RO
AC, RO AC, AE CE, AE
Second-Order Learning Styles CE, RO, AE CE, AC, RO CE, AC, AE
AC, RO, AE Third-Order Learning Styles
CE, AC, RO, AE
Underdeveloped Modes
AC, AE CE, AE CE, RO AC, RO
AC AE RO CE
None
Notes: CE = Concrete Experience, AC = Abstract Conceptualization, RO = Reflective Observation, AE = Active Experimentation. For the spatial location of the four modes in the ELT learning cycle see Figure 1.
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Figure 1 The Experiential Leaning Cycle and Basic Learning Styles (Kolb, 1984).
Active Experimentation (AE)
Concrete Experience (CE)
Accommodating
Converging
Diverging
Assimilating
Reflective Observation (RO)
Abstract Conceptualization (AC)
Figure 2 The Experiential Learning Theory of development (Kolb, 1984, p.141).