我最开始接触荣格是通过游戏“Psychonauts”，里面脑航员可以通过进入他人的大脑来进行心理治疗。在看游戏推荐视频的时候，视频中提到了荣格和他的集体无意识。之后，我读了一些介绍，当时只觉得和我自己的想法比较契合，却没有及时想明白是什么想法，后来才知道是认识论和目的论。
在2022年的时候购买并且看完了“梦·回忆·思考”和“红书”的前三章，但当时还没有精读这些书的意识，只急于求成，希望通过荣格来解开郁结在心中的问题，然而尝试失败了，那时也是搞笑，看了半天不知道看了什么。2024年，我做了一个梦，梦醒后我想起来荣格，我开始想了解我平时压抑的情感，我重拾荣格，看了一本“分析心理学的理论与实践”（也就是塔维托克讲座）和“The Handbook of Jungian Psychology”，我意识到我认可的是“循环”或“系统性”认识论，即荣格的理论可以很好的形容一些心理现象，而不是简单的形而上学。
就在一切顺利进行的时候，意外发生了，如图所示，我很厌恶这种打上人格类型的标签，好像是这个人是某种人格类型就注定要成功了？虽然我知道荣格八维和mbti不是一个东西，但网络上这两个东西逐渐被宣传者杂糅了一个东西，我对荣格八维产生了怀疑，它们是否已经过时了？
除了人格类型，我现在也对原型，情结表示怀疑，这些可以很好的形容一个人的内心，分析影视作品的时候也是好用的工具，但是我对它是否能够指导我，帮助我塑造一个世界观产生了怀疑，虽然这背离了我的初心（我一开始只想了解我平时压抑的情感是什么）。特别是网络视频的夹带私货，输出观点，我发现我在识别他们的时候表现得有点迟钝，仅依靠荣格的理论有时效率低下，存在盲点。我开始探索是否有其他心理学理论能更准确地描述社会动态，而不是简单地归结为人性或阶级问题

这里是认识论和目的论的参考文献和图式。

This means that, in addition to a reductive process of identifying the various contributing elements in a knowing process—i.e., relating to personal history, interpersonal transactions, and societal influences (as outlined above)—the Jungian approach includes a constructive process that would take into account the archetypal organizing influence. Diagrammatically, this could be represented by the dotted-lined arrows that affect not only the individuals (persons A and B in Figure 1.1) but also their interpersonal exchanges and unconscious mutual projections (IE and UP), as well as each person's interaction with their own personal history (PHA and PHB), and the socio-cultural influences (S-CI).

According to this epistemology, the three positions (A, B, and C in Figure 1.2) are related not only in a linear, causal-reductive fashion but also in a way that one affects the other in a constant interaction (as in Figure 1.3), in a circular manner. After all, it should not be forgotten that the pattern of mutual influence is the essence of Jung's alchemical model, where the circle (mandala) was the symbol par excellence of wholeness. More concretely, the three positions (A, B, and C) are in constant interaction among themselves in so far as the symptom has a further 'final', i.e., purposive function that affects the personality which then affects the way we approach our past.

Another important implication of this new epistemology is that all three positions (A, B, and C) do not exist in isolation but are also affected by the activation of archetypal constellations (again, as always with the archetypes, in a teleological rather than causal-reductive way). This means that the interaction among the three positions is patterned by the wider archetypal networks that affect it. The therapeutic approach in circular epistemologies is not based on the attempt to trace 'the cause' or 'causes' but to connect meaningfully with the contextual patterns within which they are located. Jung referred to the 'sense of purpose' rather than clear explanation when he was addressing these relations and clarified that one cannot analyse, translate, or interpret the archetype or its influence on the person (in a reductive way) but one has to relate and connect with it (in a constructive, purposive, and teleological way):
Hence the 'explanation' should always be such that the functional significance of the archetype remains unimpaired, so that an adequate and meaningful connection between the conscious mind and the archetype is assured.
(Jung 1940: par. 271)

那你知不知道，荣格八维也不是荣格写的，荣格提出的只有《心理类型》中的论述。
想弄明白，多看原著