MHGCJ – 2020
Mental Health: Global Challenges Journal
https://mhgcj.org ISSN 2612-2138
The Modern-Day Feminine Beauty Ideal, Mental
Health, and Jungian Archetypes
Tetiana Danylova
National University of Life and Environmental Sciences of Ukraine
Abstract
Introduction: It can be argued that beauty is not only an aesthetic value, but it is also a social
capital which is supported by the global beauty industry. Advertising kindly offers all kinds of ways
to acquire and maintain beauty and youth that require large investments. Recent studies
demonstrate that physical attractiveness guided by modern sociocultural standards is
associated with a higher level of psychological well-being, social ease, assertiveness, and
confidence. What is behind this pursuit of ideal beauty and eternal youth: the life-long struggle
for survival, selfless love for beauty, or something else that lurks in the depths of the human
unconscious?
Purpose: The aim of the paper is to analyze the modern-day feminine beauty ideal through the
lens of Jungian archetypes.
Methodology: An extensive literary review of relevant articles for the period 2000-2020 was
performed using PubMed and Google databases, with the following key words: “Feminine
beauty ideal, body image, beauty and youth, mental health problems, C.G. Jung, archetypes
of collective unconsciousness”. Along with it, the author used Jung’s theory of archetypes,
integrative anthropological approach, and hermeneutical methodology.
Results and Discussion: Advertising and the beauty industry have a huge impact on women
and their self-image. Exposure to visual media depicting idealized faces and bodies causes a
negative or distorted self-image. The new globalized and homogenized beauty ideal
emphasizes youth and slimness. Over the past few decades, the emphasis on this ideal has
been accompanied by an increase in the level of dissatisfaction with their bodies among both
women and men. Though face and body image concerns are not a mental health condition in
themselves, they have a negative impact on women’s mental health being associated with
body dysmorphic disorder, social anxiety disorder, obsessive-compulsive disorder, panic
disorder, depression, eating disorders, psychological distress, low self-esteem, self-harm, suicidal
feelings. These trends are of real concern.
The interiorization of the modern standards of female beauty as the image of a young girl
impedes the psychological development of women and causes disintegration disabling the
interconnection of all elements of the psyche and giving rise to deep contradictions. This
unattainable ideal is embodied in the Jungian archetype of the Kore. Without maturity
transformations, the image of the Kore, which is so attractive to the modern world, indicates an
undeveloped part of the personality. Her inability to grow up and become mature has
dangerous consequences. Women “restrain their forward movement” becoming an ideal
object of manipulation. Thus, they easily internalize someone’s ideas about what the world
should be and about their “right” place in it losing the ability to think critically and giving away
power over their lives.
Conclusion: Overcoming the psychological threshold of growing up, achieving deep
experience and inner growth, a woman discovers another aspect of the Kore, ceases to be an
object of manipulation and accepts reality as it is, while her beauty becomes multifaceted and
reflects all aspects of her true personality.
Keywords
Beauty, youth, feminine beauty ideal, body image, mental health, C.G. Jung, the Kore
archetype.
MHGCJ – 2020
Mental Health: Global Challenges Journal
https://mhgcj.org ISSN 2612-2138
Address for correspondence:
Tetiana Danylova, Associate Professor, National University of Life and Environmental Sciences
of Ukraine. e-mail: danilova_tv@ukr.net
This work is licensed under a Creative Commons Attribution-
NonCommercial 4.0 International License (CC BY-NC 4.0).
©Copyright: Danylova, 2020
Licensee NDSAN (MFC- Coordinator of the NDSAN), Italy
DOI: http://doi.org/10.32437/mhgcj.v3i1.99
Submitted for publication: 07
May 2020
Received: 07 May 2020
Accepted for publication: 06
November 2020
Introduction
An American writer, journalist and social
activist N. Wolf in her book “The Beauty Myth”
debunks age-old notions of beauty as an
objective and universal value. She claims that
beauty is nothing more than a myth created as a
means of keeping women in subjection and
denies the evolutionary meaning of beauty.
Nowadays, the beauty myth is associated with
the institutions of power that represent the male
world and is used in a counteroffensive against
females: “Beauty is a currency system like the
gold standard. Like any economy, it is
determined by politics, and in the modern age in
the West it is the last, best belief system that
keeps male dominance intact. In assigning value
to women in a vertical hierarchy according to a
culturally imposed physical standard, it is an
expression of power relations in which women
must unnaturally compete for resources that men
have appropriated for themselves” (Wolf, 2002, p.
12). Beauty is seen as a mere commodity.
According to N. Wolf, beauty is a fiction used by
multibillion-dollar industries that create images of
beauty and trade them like opium for women.
Beauty takes women out of the structures of
power returning them to where men prefer to see
them.
The other voices are also heard in the beauty
discourse. For example, a Harvard psychologist
and researcher N. Etkoff in her book “Survival of
the Prettiest: The Science of Beauty” (2000) argues
that beauty is neither a myth, not a social
construct as the representatives of the feminist
movement believe, but beauty is a complex
phenomenon that deeply rooted in human
nature. In her opinion, this phenomenon was
biologically beneficial for the preservation of
homo sapiens and has eventually become an
aesthetic preference. Thus, the desire for a young
beauty is due to our genetic heritage.
Recent studies demonstrate that physical
attractiveness guided by modern sociocultural
standards is associated with a higher level of
psychological well-being, social ease,
assertiveness, and confidence (Datta Gupta,
Etkoff & Jaeger, 2016; Feingold, 1992; Mobius &
Rosenblat, 2006).
It can be argued that beauty is not only an
aesthetic value, but it is also a social capital
which is supported by the global beauty industry.
Advertising kindly offers all kinds of ways to
acquire and maintain beauty and youth that
require large investments. What is behind this
pursuit of ideal beauty and eternal youth: the life-
long struggle for survival, selfless love for beauty,
or something else that lurks in the depths of the
human unconscious?
Purpose
The aim of the paper is to analyze the
modern-day feminine beauty ideal through the
lens of Jungian archetypes.
Methodology
An extensive literary review of relevant articles
for the period 2000-2020 was performed using
PubMed and Google databases, with the
following key words: “Feminine beauty ideal,
body image, beauty and youth, mental health
problems, C.G. Jung, archetypes of collective
unconsciousness”. Along with it, the author used
Jung’s theory of archetypes, integrative
anthropological approach, and hermeneutical
methodology.
Results and Discussion
In pursuit of beauty and youth, women are
ready to expose themselves to the most painful
and risky procedures and purchase a thousand
jars that promise to return or maintain these
beauty and youth. In the contemporary world,
more and more people do not want to grow old.
And there is nothing new under the sun: for
millennia, sages have tried to create the elixir of
life or the pill of immortality. However, the
combination of social, medical, cultural, and
economic factors led to a surge of interest in the
fight against aging in the 20th century.
Maintaining the health and vitality of men, as well
as the fertility and attractiveness of women
became a priority after the First World War (Stark,
2020) and is especially evident today.
According to a 2017 survey, 31% of American
consumers spend between $ 26 and $ 50 per
month on cosmetics and personal care
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Mental Health: Global Challenges Journal
https://mhgcj.org ISSN 2612-2138
products, while 18% of respondents spend more
than $ 100 per month. The United States is home
to the world’s largest cosmetics and personal
care market. In 2019, its value was estimated at
approximately $ 93.35 billion up from $ 80.7
billion in 2015. Most of this market value is in the
hair and skin care segments (Average amount
consumers spend, 2019). Other studies show that
the average woman in the US spends about $
313 a month on her looks. This is up to $ 3,756
per year or $ 225,360 over a lifetime (McLintock,
2020). One of the reasons women spend huge
amounts of money on personal care (along with
skin needs and an obsession with cosmetics) is
due to social pressure.
The situation is just as serious in the beauty
market of the Far East. For example, in South
Korea physical beauty is associated with
superiority, as far as South Korea is a country of
hyper-competition for limited resources. Beautiful
appearance creates a competitive advantage
that helps in finding a job, choosing a partner,
achieving a higher social and financial status
(Luxen & Van De Vijver, 2006). Male dominance
in the East Asia region amplifies this
phenomenon. Gender discrimination in South
Korea has led to the objectification of women’s
bodies and desire to maximize social
competitive advantage through risky
appearance management such as cosmetic
surgery (Lim, 2004). A person who has a “culturally
appropriate” face and body is more likely to
access social resources. This leads to the fact
that women who do not meet these standards
consider themselves inferior, suffer from stress,
prejudice, and inequality (Kim & Lee, 2018;
Strahan et al., 2006).
Thus, unrealistic beauty standards have a
huge impact on women and their self-image.
Exposure to visual media depicting idealized
faces and bodies causes a negative or distorted
self-image (Grabe, Ward & Hyde, 2011). The new
globalized and homogenized beauty ideal
emphasizes youth and slimness. Over the past
few decades, the emphasis on this ideal has
been accompanied by an increase in the level
of dissatisfaction with their bodies among both
women and men (Tiggemann, 2004).
Though face and body image concerns are
not a mental health condition in themselves
(Mair, 2019), they have a negative impact on
women’s mental health being associated with
body dysmorphic disorder, social anxiety
disorder, obsessive-compulsive disorder, panic
disorder (Aderka et al., 2014), depression, eating
disorders, psychological distress, low self-esteem,
self-harm (Black, 2019; Octan, 2017), suicidal
feelings. For instance, “one in eight adults in the
UK have experienced suicidal thoughts or feelings
because of concerns about their body image”
(Mental Health Foundation, 2019). This situation is
becoming even more dangerous today, when
the COVID-19 pandemic has affected those
struggling with BDD (The Covid-19 Pandemic,
2020).
A philosopher and essayist S. Neiman in her
book “Why Grow Up?: Subversive Thoughts for an
Infantile Age” (2015) argues that the orientation of
the modern society on youth as the main value is
a disturbing symptom, since normal growing up is
perceived as a decline. By focusing on
consumption rather than satisfaction with work,
relationships, life in general, the world creates a
society of eternal adolescents. This is convenient
for the establishment, which, by satisfying the
material needs of people, distracts them from
something else, something deeper and more
important for the development of a human and
humankind. The cult of youth promotes control
over people who choose youth and beauty as a
main life goal mainly because of the need
imposed by society to meet established
standards for successful social functioning.
Although evolutionary biologists argue that
there are evolutionary reasons for using the
images of women of the most reproductive age
and men at the peak of their physical activity in
advertising, S. Neiman states that the goal of
humanity is not to maximize reproduction, no
matter what they talk about genes. Evolutionary
arguments fail to explain the enormous social
emphasis on youth. Debunking the
misconceptions about childhood as a state of
bliss and adulthood as an evidence of painful
experience, S. Neiman emphasizes that the state
of maturity is an ideal that is difficult to achieve,
but one must strive for it (2015).
These ideas resonate so closely with C.G.
Jung’s theory of the archetypes of the collective
unconscious and the individuation process. Within
the frame of Jungian terms, individuation means
the process of achieving self-realization by
bringing the individual and collective
unconscious into conscious – this is the
coherence of all components of the personality
that unites them into the one unified integral
system. C.G. Jung considered the reintegration of
the personality to be a necessary condition for
solving spiritual, social, ethical, and political
problems of humanity. Social health depends on
the health of individuals. As a psychiatrist and
psychoanalyst, C.G. Jung found that his patients
over the age of thirty-five were faced with the
problem of reintegration with a wider spiritual
reality (2017). According to the psychoanalyst,
MHGCJ – 2020
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such a situation indicates that reintegration is the
basis for the integrity of the psyche.
The interiorization of the modern standards of
female beauty as the image of a young girl (who
will never reach the age of 35) impedes the
psychological development of women and leads
to disintegration disabling the interconnection of
all elements of the psyche and giving rise to
deep contradictions. In the Jungian pantheon of
archetypes, the young girl is personified by the
Kore (1980). This is one of the most mysterious
archetypal figures. C.G. Jung describes the Kore
as an image of female innocence. The Kore
belongs to the structure of the unconscious and is
a part of the “impersonal psyche” common to all
people. The Kore archetype has its psychological
counterpart in the archetypes of the Anima and
the Self: “When observed in the products of a
woman’s unconscious, it is an image of the
supraordinate personality or self. In a man, the
Kore is an aspect of the anima and partakes in
all the symbolism attached to his inner
personality” (Sharp, 1991). Like all psychic figures,
this archetype is capable of doubling; its
inseparable opposite is the archetypal Mother,
with whom the Kore is equal in significance, but
different in function.
Being inseparably linked with the figure of
Demeter, her mother, Kore/Persephone draws
socially accepted gender roles for the young
women, especially in traditional cultures. “In the
normal development of girls one can see the
imagery of the daughter archetype unfolding in
the plays, dreams and heroines which small girls
may indulge in – from the early pink princess
fantasy, playing with Barbie dolls, or listening to
the story of the Swedish Pippi Longstocking. In the
analysis of adults, images of the daughter
archetype will often mediate aspects of the Self
which should be made conscious and integrated
in the female personality to serve the female
individuation process. In so far they would tend to
support the differentiation from both traditional
gender roles and from identification with the
anima projections from men, they support the
development of ego consciousness and its
growing autonomy. The differentiation between
the Mother archetype and the Daughter
archetype is very important for women, just like
the differentiation of the anima from the mother
archetype is for men” (Skogemann, undated).
Given his practical observations, C.G. Jung
concludes that the Kore often appears in women
in the form of an unknown young girl or nymph,
maenad. The types of supraordinate personality
that C.G. Jung defines as a total person are
personified by Demeter and Hecate. The
chthonic and nocturnal character of Hecate,
which correlates with Demeter, and the fate of
the Kore (Persephone) are closely related and
correspond to the Triple Goddess of neo-
paganism, in particular Wicca (Graves, 2013).
Goddess-Maiden (Cora/Persephone) is the new
waxing moon, Goddess-Mother (Demeter) is the
full moon, and Goddess-Crone (Hecate) is the
waning moon. In the lunar cycle, these three
hypostases are inextricably linked and are
constantly transforming one into another
(Danylova, 2020; Graves, 2013). Outside the
context of eternal change, the image of the Kore
is perceived differently. Youth and beauty must
be preserved at any cost – such is the demand
of society. This suggests that Kore will never want
to transform into Demeter, and a woman, who
should already be led by Demeter, will in every
possible way resist the transition to the image of
Hecate and cling to the image of Kore with all
her might.
The tremendous striving to follow the standards
of beauty imposed by society impedes the
psychological development of women and leads
to disintegration, which disrupts the
interconnection of all elements of the
psychological system and creates deep
contradictions. Without maturity transformations,
the image of the Kore, which is so attractive to
the modern world, indicates an undeveloped
part of the personality. In this regard, C.G. Jung
notes: “…maidens are always doomed to die,
because their exclusive domination of the
feminine psyche hinders the individuation
process, that is, the maturation of personality”
(1980, p.190). An inability to grow up and
become mature leads to dangerous
consequences: “The maiden’s helplessness
exposes her to all sorts of dangers, for instance of
being devoured by reptiles or ritually slaughtered
like a beast of sacrifice. Often they are bloody,
cruel, and even obscene orgies to which the
innocent child falls victim” (Jung, 1980, p. 178).
Being psychologically fixated at the level of a
young girl, a woman slows down her inner growth
and cannot live a full life being limited to the only
one role. As long as a woman is young and
attractive, she may be satisfied with this role,
especially if she is ready to obey the men’s world
because of the seeming benefits it can bring, as
well as the respite from responsibility it promises
(Beauvoir, 2011).
This fixation does not allow a woman to
develop her potential and enjoy life as it is. She
feels the consequences of this fixation on the
Kore archetype in the second half of her life,
when the charm of youth evaporates and cannot
be maintained by any means. This is where a
deep psychological crisis comes in: “…as long as
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a woman is content to be a femme à homme,
she has no feminine individuality. She is empty
and merely glitters – a welcome vessel for
masculine projections. Woman as a personality,
however, is a very different thing: here illusion no
longer works. So that when the question of
personality arises, which is as a rule the painful
fact of the second half of life, the childish form of
the self disappears too” (Jung, 1980, p. 191).
In the myth, Kore/Persephone is a part of the
Demeter-Kore dyad, which can symbolize
wisdom and naivety respectively. By focusing on
the only one side of this complex figure of the
psyche, women “restrain their forward
movement” becoming an ideal object of
manipulation. Thus, they easily internalize
someone’s ideas about what the world should be
and about their “right” place in it losing the ability
to think critically. Being “squeezed” into the tight
stereotypes of gender representations covered
with an aesthetic veil and grounded by
evolutionary expediency, they unconsciously give
away power over their lives.
This state of the eternal girl is also supported by
the men’s unconscious. For him, the female
figure of the Anima is not a supraordinate
personality. In the products of a man’s
unconscious activity, Anima is manifested as the
Maiden and the Mother; therefore, a man’s
individual interpretation always reduces this figure
to his own mother or another real woman. Anima
is bipolar and can appear both positive and
negative. According to C.G. Jung, to the young
boy, the image of the Anima manifests itself in his
mother, and the same is true for infantile men:
“An infantile man generally has a maternal
anima; an adult man, the figure of a younger
woman. The senile man finds compensation in a
very young girl, or even a child” (1980, p. 192).
Due to the ambivalence of the Anima
archetype, its projection can be both positive
and negative, but anyhow this image is numinous
that causes fear and awe associated with
females (Danylova, 2015). Therefore, the
projection of the Anima as a young, less
experienced girl seems to a man to be safer than
the image of a loving but at the same time all-
consuming Mother. Evolutionary biologists
associate such psychological reactions with the
level of hormones and fertility of a woman without
taking into account the mechanisms that
dominate in the depths of our psyche. “We see
the images of the Kore everywhere. Advertising
loves “feminine innocence”. Males and females
alike get stuck on the image of the beautiful and
fair girl. In Jung’s terms this would reflect a
regressive movement backward toward youth,
rather than participation in psychic growth and
transformation that leads to maturity and wisdom”
(Jenna Lilla, 2013).
Limitations of the study\Strengths of the
study:
This study has limitations as well as strengths.
Lack of extensive research does not allow us to
draw unambiguous conclusions. However, this
theoretical study may provide an avenue for
more complex, interdisciplinary research in
mental health issues and ways to overcome
them.
Conclusion
Overcoming the psychological threshold of
growing up, achieving deep experience and
inner growth, a woman can discover another
aspect of Persephone/ Kore described by the
psychiatrist and Jungian analyst J.S. Bolen. This is
the Mistress of the Underworld with a great spiritual
experience, who has lost her fear of ageing and
death (Bolen, 2014). Realizing her indissoluble
connection with Demeter and Hecate, this
woman ceases to be an object of manipulation,
accepts reality as it is, feels comfortable and
confident in her own skin, while her beauty
becomes multifaceted and reflects all aspects of
her true personality.
Conflict of interest
The author declares no conflict of interests with
regard to this study.
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