Welcome to the world of the forensic psychologist, where the people you meet are wildly unpredictable and often frightening. The job: to delve into the psyche of convicted men and women to try to understand what lies behind their often brutal actions.

Campbell, Joseph, ed. 1971. The Portable Jung, translated by R. F. C. Hull. New York: Penguin Books. Meyer, D. E., & Schvaneveldt, R. W. (1971). Facilitation in recognizing pairs of words: Evidence of a dependence between retrieval operations. Journal of Experimental Psychology, 90, 227-234. Jung, C. G. 1954. "Psychology of the Transference." In Practice of Psychotherapy, Collected Works 16. London. p. 219. In her acclaimed new book, The Dark Side of the MindKerry reveals what she has learnt in 20 years of working closely with extreme behaviour, how it affected and changed her and taught her the value of new beginnings for us all; victims, criminals and for society as a whole.Jung, C.G. 1938. "Psychology and Religion". In Psychology and Religion: West and East, Collected Works of C.G. Jung 11. p. 131 Second, insofar as the issue above is unsettled, I’d like to urge much more caution in characterizing IAT results in terms of “implicit bias,” especially in cases where those results appear to contradict the subject’s avowed values and attitudes. It cannot be just assumed that the IAT results constitute evidence against the subject’s own reports — in advance of independent evidence, the mismatch could equally well be taken as evidence that the IAT is not tapping into stable or deeply held attitudes. I say this not because I think that we human beings are infallible about our own mental states — demonstrably, there are cases in which our own motivations are opaque to us. But we also know that associations can outlive changes in beliefs and preferences. (Having been an atheist now for nearly forty years, I find I still think “full of grace” to myself whenever I’m introduced to someone named “Mary.”) In cases where a person has devoted a great deal of thought to an issue, or when a person has made a great effort to change her behavior, there is reason to think she knows her own mind, and we should not be casual about contradicting her. The charge of “bias” is incendiary, even if it’s explained that the bias is presumed to be unconscious, and hence not something for which the subject is necessarily responsible. Carl Jung has captured the interest of both academics and spiritual seekers alike. One of his most powerful discoveries was his concept of “The Shadow.”

Inner Work: Using Dreams and Creative Imagination for Personal Growth and Integration. Harper San Francisco, 241 pp. ISBN 0-06-250431-2. Human beings have considerable capacity for self-deception 5 because the architecture and the traffic through the mind allows information to be dissociated: it allows us to both know and not know the same thing, to feel and not feel the same way about the same thing, to be aware and not aware of the motives that guide behavior toward ourselves and others. Psychologists and neuroscientists have found it profitable to think about the mind’s fractures by relying less on the malign motives of bad social actors as the explanation, and more on elucidating the evolutionary presses that created the minds we have and the sociocultural and situational presses that exert influence on us more proximally.And an ongoing experiment at University of Virginia, issued as a challenge to design any five minute intervention that can change the race IAT, is producing some interesting data that will soon become public on the types of interventions that work and do not. Enantiodromia—based on the concept of midlife crisis—is redirected psychic energy (q.v., decathexis). [56]