Access the full text.
Sign up today, get DeepDyve free for 14 days.
C. Bates, S. Wells (1993)
Weaving and Writing in Othello
E. Bevan
Sibyls and seers : a survey of some ancient theories of revelation and inspirationThe Journal of Hellenic Studies, 49
Farhad Dalal (1988)
Jung: A RacistBritish Journal of Psychotherapy, 4
R. Rogers (1969)
Endopsychic Drama in OthelloShakespeare Quarterly, 20
T. Nelson, C. Haines (1983)
Othello's Unconsummated MarriageEssays in Criticism
L. Boose (1975)
Othello's Handkerchief: “The Recognizance and Pledge of Love”English Literary Renaissance, 5
Steven Walker (2002)
Jung and the Jungians on Myth: An Introduction
M. Andrews (1973)
Honest Othello: The Handkerchief Once MoreStudies in English Literature 1500-1900, 13
Garth Fowden (1986)
The Egyptian Hermes: A Historical Approach to the Late Pagan Mind
M. Wangh (1950)
Othello: the tragedy of Iago.The Psychoanalytic quarterly, 19 2
Homi Bhabha (1994)
The Location of Culture
Lawrence Ross (1960)
The Meaning of Strawberries in ShakespeareStudies in the Renaissance, 7
E. Bartels (1997)
Othello and Africa: Postcolonialism ReconsideredWilliam and Mary Quarterly, 54
P. Pietikainen (2003)
Soul man meets the blind watchmaker: C.G. Jung and neo-Darwinism.Psychoanalysis and history, 5 2
W. Fisher (2000)
Handkerchiefs and Early Modern Ideologies of GenderShakespeare studies
K. Stockholder (1973)
Egregiously an Ass: Chance and Accident in OthelloStudies in English Literature 1500-1900, 13
[If the collective unconscious connects human beings to instinct (chapter 1), and if the trickster is part animal (chapter 3), it follows that the collective unconscious also bears some relation to the primitive, a concept to which we now turn. Previous psychological critics—both Jungian and non-Jungian—have glanced at the primitive in connection with Shakespeare’s Othello, but most consider it an obvious premise not worthy of deeper consideration. Only Jungian critic Barbara Rogers-Gardner, whose comments on the primitive deal mainly with Othello’s concept of time, begins to unfold the notion of the primitive, though she does not apply Jung’s theory1 There is no sustained reading of the primitive in Othello from a Jungian perspective despite various references that suggest its relevance: Othello’s travels in strange lands, his attitude toward the handkerchief, and his final speech about the “base Indian” and “turbaned Turk” (5.2.357, 363). On the one hand, the omission of such a reading is strange because the primitive lies at the heart of Jung’s theory of the collective unconscious. He notes that “it was the discovery of the collective unconscious, that is to say, of impersonal psychic processes, that aroused my interest in primitive and Oriental psychology” (CW 18, 1286/553). The collective unconscious, which transcends time and place, connects human beings with archaic elements in humans’ psychic history; and these elements, for Jung, were more evident in tribal cultures than in Western civilizations, though his articulation of these ideas sometimes includes troubling statements about race.]
Published: Nov 10, 2015
Keywords: Psychic Distance; Dark Skin Color; Travel Book; Final Speech; Civilized Person
Read and print from thousands of top scholarly journals.
Already have an account? Log in
Bookmark this article. You can see your Bookmarks on your DeepDyve Library.
To save an article, log in first, or sign up for a DeepDyve account if you don’t already have one.
Copy and paste the desired citation format or use the link below to download a file formatted for EndNote
Access the full text.
Sign up today, get DeepDyve free for 14 days.
All DeepDyve websites use cookies to improve your online experience. They were placed on your computer when you launched this website. You can change your cookie settings through your browser.