Freud was the first psychologist to put forward the relationship between frustration and aggression. In his early works, he believed that Libido's frustration led to the attack. Later, it was suggested that Tanatos (the instinct of death) led to the attack. And think that attacks are often migratory.

Later neo-Freudian theory put forward the hypothesis that attacks are always the result of setbacks. . . The occurrence of attacks is always based on the existence of setbacks, and the existence of setbacks always leads to some form of attacks. The attack stopped after venting the tension; Setbacks sometimes lead to indirect attacks, which can take the form of transferring attacks to new targets. For example, if a person is frustrated in the office, it is likely that the attack will be transferred to the children. Or sublimate, such as playing basketball and football to vent.

But now, many researchers have found that there are inconsistencies between Freud's and Neo-Freud's research. The first question is: Do setbacks always lead to attacks? Experiments show that small setbacks will not turn into attacks, and there must be a minimum setback before the attack tendency. For example, people waiting in line are blocked, and those in front are much more aggressive than those behind.

Moreover, many researchers also found that many depressed situations did not break out. The most obvious thing is that people are afraid of being punished and dare not attack, or think that the best way to solve the problem is not to attack and not to attack. Therefore, if a frustrated person is in a situation where he may make an aggressive response, then this frustration will stimulate an aggressive response. However, if frustration occurs without opportunity or reason to respond, the improvement of physiological activation level will only stimulate other types of responses.

What is more questioned is: does the attack lead to the weakening of catharsis and attack? In daily life, when you are angry, many people will give you a lot of advice to vent. For example, a few years ago, it was very popular in Japan to set up an outlet for white-collar workers. These common methods borrow the frustration-attack hypothesis to speculate that once the tension is released, the demand for attack will decrease. In this way, the best way to deal with setbacks is to pour your emotions into harmless goals. However, experimental research does not support this hypothesis.

The answer that the tension decreases with the attack seems to be yes. But we ignore the reality that many environmental factors limit this effect. For example, when we attack a person who is stronger than ourselves and has a sense of threat, the level of physiological activation increases rather than decreases. This also means that the attack behavior is to strengthen the attack tendency rather than weaken it. Later research confirmed that although the attack can relieve and vent the tension to a certain extent, the suggestibility of the attack itself and the encouragement after the attack relieves the pressure will enhance rather than weaken the attack tendency because of the indulgence of future attacks caused by the attack behavior.

On the basis of summarizing the previous research results, Berkovitz revised the frustration-attack model and put forward a new theory: frustration leads us to attack because frustration is disgusting, and what makes us depressed is unpleasant. When we take attack as a response to the frustration environment, we actually respond to unpleasant things. According to this analysis, any unpleasant event will increase the possibility of our aggressive behavior. Because it is particularly unpleasant to prevent a person from achieving his ideal goal, such setbacks lead to attacks. Therefore, if we want to predict an attack, we should not ask whether an event is frustrating, but how unpleasant it is.

On Jungian Psychology

"Ego" is a personality tendency that we show different from others. It is like monitoring on the border, and the content of consciousness that is not self-aware is blocked from consciousness. Only open to the consciousness of its identity, and let it float in our hearts. The ego is a conscious organization (please note the word conscious). Self maintains the identity and continuity of our personality consciousness. It plays an aggregate role in individual personality. It appears in our sleep as the first identity of "I". 2. Unconscious-the unconscious part that is unconscious now. Which means we can't know consciousness now. It can be divided into individual unconscious and collective unconscious. (1) Individual unconsciousness refers to the conscious part of our mind as the storage of individual experience. For example, the names of our friends in memory, the knowledge we have learned before, happy or painful experiences and so on. They are invisible when we are not using them. But once you use them, they will magically appear But where are they hidden? We don't know, but they do exist, so we set this position for them. In the individual unconscious, we should pay special attention to complex concepts. It is a psychological cluster constructed by the psychological content precipitated in our unknown inner world. Complex affects our likes and dislikes. It is an obstacle to internal adjustment, and it is also the basis of stimulation and encouragement. The most representative is the Oedipus complex. (2) The concept of collective unconsciousness is similar to a seed bank, which contains psychological archetypes. Psychological prototype is a key concept in Jung's analytical psychology. In the general definition, prototype represents the genetic image formed by early human ancestors or animal ancestors in their existence. Jung assumed that some images in the human mind are natural tendencies or potential possibilities. Because of genetic relationship, they make our present people's grasp and reaction to the world the same as or similar to those of our ancestors. For example, watching the sun rise in the morning, almost everyone will have a more sacred feeling when they see the sun rise like that. That feeling is an innate image. He is the emotional foundation that almost all human beings may have from the beginning. This is the prototype. Soul self is the prototype of human beings' pursuit of a perfect internal integration, which develops internal strength to perfection and reaches the extreme of human nature. As a general discussion, I think it can be understood as maturity of life. It can develop the harmonious connection between human unconsciousness and consciousness. A certain potential goal of a person's psychology, or the basis for the formation of a specific life goal. Generally speaking, this is very difficult, and not many people have achieved the good development of this prototype in their life goals. This should be achieved by your own talent and hard work. At the same time, we can understand that this is a dynamic concept, just as maturity is a dynamic concept. I am convinced that the maturity of one stage is the maturity of all stages of life, which can only be said to be childish here. The real maturity lies in acquiring dynamic wisdom. In addition to these four, there are many prototypes such as wise old people, fairies, demons and gods. They sometimes cross each other. In this respect, Jungian scholars generally have a good understanding of cultural anthropology in order to get symbols and their significance from ancient myths and rituals of various nationalities. In order to deepen the understanding of the prototype. If we discuss this concept in the dynamics of Jungian psychological school, it is better to explain it with the law of conservation of energy. Everyone is familiar with the general law of conservation of matter, and the law of conservation of psychological energy is similar to the law of conservation of matter. Jung explained that compared with a person's spirit, it is a relatively closed model, and general psychological energy runs in various psychological structures in this container, causing various psychological reactions. If the development of a certain aspect of a structure is inhibited or hindered, energy does not develop and show well in this structure, but secretly flows to the opposite side of this structure or other psychological structures to play a role. But this situation is sometimes dangerous. For example, a person who takes an absolute repressive attitude towards sex may become the opposite of excessive sexual openness at some point. A person who has a teacher prototype in mind and may need to develop into a teacher career may still behave as a teacher in his later life if he does not become a teacher. This is because the problem cannot be solved simply by suppressing and adapting to social development. There are many interesting examples in this respect, you can go and see for yourself. Generally speaking, when a person's heart successfully adapts to the external environment, we can call it psychological advancement. For example, a person can adapt to a new working environment well. This is usually the work of the conscious system. In regression mode, the situation is just the opposite. When a person's heart can't adapt well because of the change of environment, or the values are broken because of external setbacks, then this person's psychology will take a retrogressive way, and at this time he will enter his own unconscious to absorb energy or make a new preparation. This process is usually very painful, but if we can calmly face the events and arouse thinking and learning with a constructive attitude, the problems will be solved and the personal personality will be further matured. For example, a person who has successfully survived a lovelorn or divorced relationship is a person born again when the relationship is out of harmony. People who are often lovelorn tend to become more mature. But I think it is dangerous for some people's personality to return. It is also the cause of hidden dangers of mental illness. For example, people who have not successfully passed the problem of lovelorn may directly lead to the problem of life values and cause potential problems in their hearts. This situation, from the actual situation, is more caused by the fact that the parties can't face the reality well. When thinking is going to bring about new changes, life avoids or hypocritically agrees with its inner requirements because of stinging. This is where the problem arises. In a classic definition, we can understand that when the prototype development is not fully expressed but seriously hindered, it may also show retrogressive adjustment. Jung therefore defined neurosis as the adjustment mechanism of the self-psychological system and understood neurosis as the internal call for the development of a certain prototype of the self. Jung's famous viewpoint on typology of analytical psychology is his typology, that is, introverted thinking, introverted feeling, introverted emotion, introverted intuition, extroverted feeling, extroverted emotion, extroverted intuition and extroverted thinking. This fully shows the diversity of human individuals. He summed up eight different types of people. One is extroverted thinking. This kind of person lives by fixed rules, is objective and calm, and is good at thinking but opinionated. They usually suppress the sexy side of their nature, so they seem to lack distinctive personality and even indifference. If you suppress too much, you will become autocratic, conceited, superstitious and refuse to accept any criticism. One is introverted thinking. Such people like to live alone, because of poor judgment and unsociable. They are extremely clever, but they don't care about reality. Excessive development will lead to stubbornness, stubbornness, inconsideration, arrogance and exclusion. One is outgoing to emotional type. There are more women in this type of people. Their reason is subordinate to their emotions. They are often capricious, fickle, sentimental, ostentatious, overly attentive, and have a strong attachment to others but are not emotionally persistent. One is introverted emotional type. This kind of person is quiet and thoughtful, sensitive and melancholy, taciturn and unpredictable. However, sometimes he is quiet and complacent, giving people an unfathomable feeling. One is the extroverted feeling type. Such people are happy-seeking, sociable and constantly seeking new excitement. They are clear-headed, but they have a little taste in things. They are shallow-minded, often addicted to various hobbies, including love behavior and compulsive behavior. One is introverted feeling type. This kind of person loves art and is immersed in his own subjective feelings. Compared with their inner world, they find the outer world boring. Most people of this type are quiet, easy-going and have a certain degree of self-control, but their thoughts and emotions are mostly not deep enough. One is extroverted intuition. This kind of person is whimsical, moody, fickle and ambitious. If one problem is not solved, he is busy solving another problem and cannot persevere. It is difficult for him to find a bosom friend because his feelings transfer quickly. The last one is introverted intuition. Such people are often dreamers who can produce some novel ideas. Others think they are incredible, but they think highly of themselves and think they are incomprehensible geniuses. However, the above classification explanation simply describes simplicity and negativity, and each type also has good advantages. At present, typology scale has been well designed and widely used in some psychotherapy of Jungian school and other schools, which can help to understand the possibility of patient prototype development. Jung's psychotherapy wanted to say at the beginning: "It is not easy to understand this therapy. Even if you think you have read it, it may be just a conceptual understanding rather than a practical grasp. " Jungian psychology generally attributed the formation of psychological problems to the fact that a prototype was not well developed and was hindered (of course, it may also be a complex at the individual level), so the psychological system showed neurosis or other problems as a kind of self-regulation. Therefore, Jung's goal of psychotherapy is to make the frustrated prototype or complex develop properly, and the most important thing is the mature development of personality-self-realization or personalization, and to gain a sense of life fulfillment. Therefore, Jungian psychotherapy is suitable for people who are close to middle age or have a strong sense of introspection, and the middle class with higher education accounts for a large proportion of the patients. However, there are some limitations in treating children, teenagers and the poor, although Jungian psychotherapy and some therapeutic techniques are also very effective in the field of children in some aspects, such as sand table technique and painting technique. Self-fulfilling therapeutic goals are more suitable for people below middle age, while fully developed personalized goals are more suitable for people above middle age. At the same time, Jungian psychotherapy is generally a medium-and long-term treatment, which requires patients to have economic security. However, the human touch in Jung's psychotherapy is very colorful. Therapists may use a variety of treatments to adapt to the individual development of patients. They regard patients more as individuals seeking development, not just patients under unified diagnostic criteria. Jung psychotherapy can be divided into four stages: consciousness, analysis, education and personalization. Similar to the treatment time of classical Freudian psychoanalysis, the development time of these stages may require more than one year of treatment, and some even longer. Every stage of development is not hasty. There are many specific skills around the four stages of Jung psychotherapy, including crisis intervention, dream interpretation, empathy, positive association, sand table skills, painting skills, literature and poetry reading, art production skills, dance skills, empty chair skills, symbol amplification skills and so on. Jung psychotherapy has four stages: Jung psychotherapy interviews are face-to-face, and they think that the analysis chair used in classical Freudian psychoanalysis makes the therapist hide behind the patient, but refuses the process of interaction between the patient and the therapist. Therefore, Jung's psychotherapists prefer to conduct interviews in an open way, and realize the synchronous development of patients and therapists through the interaction in interviews. General treatment is entered after scale test (especially type scale) and interview evaluation. In particular, the type scale can help to understand the development orientation of patients. However, if the client is suicidal before entering the treatment, the therapist may take crisis intervention to help. After this period, it will enter the treatment stage. 1. conscious treatment stage: some Chinese works also translate it as "catharsis" and "purification". This is the same as many psychotherapy schools. This is the first time for seekers to express themselves. It can be expressed in various ways in oral conversation, or through dream recording, positive association, sand table technology, painting technology, literature and poetry reading, art production technology, dance technology and so on. Especially the analysis of dreams is a very important technology of Jungian school, but they basically do not use the unconscious voice that guides the patient's heart from the rationality and sensibility of the helper, so that it can completely enter the field of consciousness and channel the psychological energy flow. This is an extremely important link. If the counselor can express his unconscious needs well, then some potential aspects of the helper's heart will be superficial and conscious. Patients with minor problems will naturally understand the crux of their problems and be cured after full expression. What I want to explain here is that Jung's consciousness of psychotherapy is very comprehensive and in-depth. You can't imagine this process as several times (for example, one or two encounters can reach consciousness), which is not correct. Unless those who have mild symptoms of problems or just need to talk to the helpers, this awareness will be thorough and it will take quite a lot of meeting time. Because Jungian psychotherapy is generally a treatment that goes deep into the transformation and development of patients' psychological structure, but superficial talk is not enough to discover their inner world. In the classic Freudian psychoanalysis school and the classic Rogers visitor-centered school, there are similar views, but the consciousness of Rong format therapy may go further. It involves individual unconscious complex, but it also involves the "prototype" background of the whole national culture or human culture to realize the unconscious product of patients. For example, the "hero" prototype, a person's "hero" prototype has not been properly and fully developed, it may show cowardice or conduct problems. In this man's dream, there may often be stories like winning the battle. There are many such cases to describe. Positive association, sand table technology, painting technology, literary poetry reading, art production technology and dance technology can also show various "prototype" symbols. Using the above-mentioned "symbol amplification technology", help seekers and therapists can understand more and more comprehensive unconscious content of patients and promote the consciousness of this undeveloped unconscious content. However, the difficulty of this technique lies in that therapists who practice Jungian psychology should be fully familiar with ancient and modern literature, myths, religions, ethnography and other materials. Only with this foundation can it be possible to use this technology. Therefore, therapists trained in Jung Psychological Association Training College need to study anthropology, literature reading and other courses, and are required to be familiar with psychological symbols in various cultures. 2. Analysis and treatment stage: Although it is a very important beginning to guide patients to realize consciousness, it may only be a good beginning for a considerable number of patients, so we are facing a further analysis stage. The important technical empathy used in Freud's psychoanalysis is also one of the important techniques used by Jungian psychotherapists, especially in the analysis stage. When patients project their important relationships or some important contents to the therapist, we call it "empathy". This requires therapists to be sensitive enough to reflect on their findings, rather than identify with the feelings of the general society. At the same time, Jung also pointed out that the content or relationship generated by the therapist due to personal experience will also be naturally projected to the patient through conversation. This is called "anti-empathy". Moreover, Jung believes that this situation can not only be avoided by therapists who want to be calm and objective, because it will inevitably happen in the interaction of talks. The most representative case is erotic empathy, that is, after the psychological contact of the talks, a subtle feeling may occur between male patients and female therapists or between female patients and male therapists, which is actually the arrival of empathy or anti-empathy. This is often a test for young unmarried therapists, because their physical and psychological needs will test him or her. Especially for inexperienced novices. In any case, if we accept this feeling at this time, the therapist and the patient will completely confuse the whole treatment process and cause "cruel killing" to both sides. No matter what kind of experience, this kind of love or the marriage formed by this kind of love is almost certain to fail. The story of the protagonist from therapy to marriage and divorce in the American novel Tender is the Night is also a typical case. This relationship is actually a progressive stage within the treatment, which has nothing to do with secular feelings. If we continue to understand this and have enough practical experience, we will have a better understanding of it and improve the level of feeding treatment. The therapists of Jungian psychology are different from Freud's psychoanalysis school in understanding the content of empathy: they not only know the empathy relationship from the individual unconscious content accumulated by various experiences in the past life, but also know the significance of this empathy relationship from the "prototype" symbols of various national cultures or human cultures. For another example, after a period of conversation, a patient shows great hope for the approval of the therapist. If it appears repeatedly and continues, it can be understood by magnifying techniques (such as dream interpretation and painting techniques). ). In this case, the characteristics of paternalism may be repeated in patients' dreams or works, and it will be extremely consistent with almost all ancient myths and works of art. This relationship of hope for identity is directly related to the patient's hope for identity from his father. Combining the background of literature and ethnography, we can understand this relationship from the symbol of father prototype in human culture, and we can consciously understand how to choose a positive method to mature this internal relationship and factual relationship. At the same time, if the therapist has some relationship problems with his father, it may also be projected to the patient from here. Around the goal of this prototype, therapists can also be aware of their influence on patients, where they need to develop and the direction of treatment. If you don't have this experience, but you know this technology, it may be a suffocating problem for a while. Therefore, experience is necessary to fully understand and practice this technology. Otherwise, that's really too bad. Here, the concept of "prototype" and its symbols can help people solve problems more clearly. The ancient wisdom experience (such as characters, events, problems and endings in myths or folklore) involved in "prototype" symbols may express, imply or even predict the development and solution of patients' problems. Using prototypes and their symbols to understand enough empathy can help us understand the unconscious content and requirements. Jung therapists may adopt the method of explaining, discussing, pointing out or indirectly guiding patients to understand these problems or feelings at an appropriate time, so that patients' own consciousness can accept their own unconscious parts as the content of consciousness, and they can gain new life development. Here, sand table technology, painting technology, literature and poetry reading, art production technology, dance technology and so on can make psychological development and therapeutic progress. Third, the stage of social significance education and treatment: this is similar to Adler's individual psychotherapy. This stage emphasizes the socialization needs of patients as human individuals and their efforts for self-realization. At the same time, this stage of treatment will also involve moral issues. Jung therapist fully realized the role of social moral identity in patient treatment. The treatment of this stage has educational significance, including the enlightenment of individual adapting to the correct development of society, the study of ideas, the direction of life pursuit, the development or feasibility of individual living in society, moral significance and so on. , and help to re-establish the goal and direction of life. However, the composition of this treatment stage can not be made simply by understanding. In that case, it's just general psychological counseling. Although the education described here may also include the shallowest education, it mainly refers to the social education that needs to be developed after the process of consciousness and analysis, such as the reconstruction of life goals and the establishment of life direction. Therefore, this educational process cannot be simplified. In many cases of Jung's treatment, he once educated the patients' life development or moral problems in a social way to help them realize the dangerous situation that their "prototype" development direction is divorced from the actual society. This kind of pointing out is not rash in the treatment of Jungian psychology, but a response based on full understanding. We can't simply think that this is ideological education or imposing concepts on others. This is an appropriate education for the unconscious, or an education for the development of behavior. Of course, this also includes the therapist's suggestion and discussion education on current problems. 4. Individualized treatment stage: this is a profound treatment, and its starting point is the internal development of individuals after meeting their own social needs. This stage is unnecessary for young people struggling in social life, or at most it is a potential force. Because of the insufficient realization of social needs, it is impossible for a person to develop what he really wants. Here, self-realization is only the success of one's studies, career, marriage and interpersonal relationship in social life, and it is also the goal of one's happiness in social life. However, it is different from the development of the inner self required by personality. Individualization-that is, living according to one's inner wishes while meeting social needs. For example, a person wanted to be a children's writer in childhood and adolescence, but after graduating from college, social life or pressure from parents made him engage in mechanical manufacturing. But the inner impulse to be a children's writer has not been solved, but has been suppressed. At some stages of life, we may not even realize its existence in the field of consciousness, or even if we do, it will only be diluted for a period of time. However, when a person's social life, that is, the relationship with others and the life of individual survival, is satisfied and stable, the inner consciousness will reappear in his dreams and behaviors. When this impulse is suppressed and ignored, it will show dissatisfaction with pathology-this is neurosis. Through the treatment of consciousness, analysis and other treatment stages, we can find its appearance. In the case of personalized problems, some symptoms can be very dramatic. Symptoms sometimes even make the patient's "stupid behavior" and "morbid" humorously. In this kind of case, the dream in the early stage of the case may not be recognized, but after this treatment, the "personalized prototype" will be clearly displayed, such as the famous "Datura prototype", and sometimes there will be wise prototypes-old people, fairies and other image symbols. These symbols are widely consistent in ethnography. This discovery can help patients and therapists understand what the ultimate pursuit of individuals is and promote the maturity of reality. It combines the foundation and experience of individual self-realization in social life, and realizes individual independence and individuality-a realization of "personalized prototype" symbolized by similar images of golden autumn harvest. Four-stage treatment is generally gradual, and some cases do not necessarily need all. Sometimes one of them is proposed. Jung's psychotherapy uses specific techniques around four stages of treatment: crisis intervention, dream interpretation, empathy, positive association, sand table technique, painting technique, literature and poetry reading, art production technique, dance technique, empty chair technique, symbol amplification technique and so on. Achieve the goal of self-realization and personalized treatment. In the post-Jungian view, Jungian school has three developments, which are related to the different values and styles of Jungian students. As a traditional Jungian schools of psychology, we call it "classic Jungian schools of psychology", which maintains Jungian's previous views and emphasizes self-realization in the pre-life stage and individualized development in the post-life stage. Jung's archetypal school of psychology is a school that enriches Jung's archetypal theory of collective unconsciousness by using cultural anthropology and other aspects. They enrich and expand the prototype types of Jungian psychology. It has been welcomed by many therapists in the United States, and successfully integrated into psychotherapeutic techniques such as psychodynamic school in the prototype. The English school of Jungian psychology is a theory based on Britain, which combines the thoughts of Jungian psychology with the psychology of object relations of the new psychoanalysis school. This theory has influenced many therapists of the new psychoanalysis school. Generally speaking, these three ideas have their own characteristics, but sometimes they overlap with each other. Understanding the treatment of Jungian analytical psychology is of great guiding significance to the development of psychological counseling and treatment, because it is a treatment theory involving many aspects of life. In addition to psychoanalysis and individual psychology, there are some therapies such as humanism and feminism, which originated from some thoughts of Jung's analytical psychology to some extent. At the same time, Jung's clinical experience as a doctor is very valuable. Reading his thoughts sometimes requires a lot of clinical experience, reading of humanities and arts, and accumulation of life experience. Generally speaking, the therapists of Jung's analytical psychology have a good and extensive foundation in humanities, and most of them are around 30 years old or over, and most of them have good jobs. As a therapist of Jung's analytical psychology, it is generally necessary to have at least three years of study in various courses (including cultural anthropology, myths, folk stories, etc.). In addition to psychology courses) and participate in personal analysis and interaction with supervisors and analysts for more than 300 hours. Training enables therapists who become Jungian analytical psychology to have their own real experience and get personalized development, so as to help patients or seekers achieve their treatment goals well during the treatment process-and finally achieve personalized completion. Although general psychotherapy does not necessarily require such deep spiritual development, it only needs the relief of symptoms.