• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1999.03a
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• pp.201-201
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• 1999

감성(sensitibility)은 반사적이며 직관적으로 발생하고, 인위적인 조정이 불가능하며 명확한 표현이 어렵고 모호하다고 한다. 또 감정(emotion)이 주어진 대상에 따라 동일한 반응을 보이는 공통성을 갖지만, 감성은 동일한 대상에도 개인에 따라 다양한 반응을 보이며, 시간과 환경에 따라 변한다고 본다. 이는 반응 형성의 두 가지 요소인 외부의 자극이나 대상과 반응하는 주체의 양자에서, 감정이 감성에 비해 외부의 자극이나 대상의 영향을 더 받고, 감성은 상대적으로 외부 상황보다는 반응 주체의 다양한 내부 상황에 따라 결정된다는 것을 의미할 수 있다. 이러한 감성의 특징들은 Freud가 말한 무의식의 특징과 비슷한 점이 많다. 따라서 무의식의 작용양상을 살펴보는 것이 감성의 연구에 도움이 될 수 있다고 생각한다. 무의식이란 우리의 마음에 항상 작용하고 있지만, 일상적인 상태에서는 분명하게 알아 볼수가 없고 확실하게 드러나지도 않는 어떤 힘을 말한다. 이는 개인의 다양한 과거 경험이 포함되어 있어서 사람에 따라 각기 다르게 나타나게 된다. 우리가 항상 경험하고 있는 의식은 확실하게 서로 구분되는 대상과 확인율(the principle of identity), 구분논리(bivalent logic), 모순율(the principle of formal contradiction), 상반율(the principle of incompatibility), 가감율(the operation of substraction)을 수용하여 작용한다. 무의식은 의식활동의 이러한 명료함과 정연함을 벗어나 활동한다. 대상간의 구분이 모호해지고 정연한 논리가 흐트러진다. 일상에서는 꿈의 내용과 어린이의 생각, 감정에 치우칠 때 무의식의 특징이 나타난다. Freud는 꿈을 관찰하여 무의식의 작용양상을 다음과 같이 설명하였다. 서로 상반되는 것들이 다음과 같이 설명하였다. 서로 상반되는 것들이 부딛힘이 없이 공존하고 일상의 논리가 무시된다. 부정, 의심이 없고 확실한 것이 없다. 한 대상에 가졌던 생각이 다른 대상에 옮겨간다(displacement). 한 대상이 여러 대상이 갖고 있는 의미를 함축하고 있다(condensation). 시각적인 순서가 무시된다. 마음속의 생각과 외부의 실제적인 일을 구분하지 못한다. 시간 상의 순서가 있다가 없다가 한다. 차례로 일어나야 할 일이 동시에 한꺼번에 일어난다. 대상들이 서로 비슷해지고 동시에 있을 수 없는 대상들이 함께 나타난다. 사고의 정상적인 구조가 와해된다. Matte-Blance는 무의식에서는 여러 독립된 대상들간의 구분을 없애며, 주체와 객체를 하나로 보려는 대칭화(symmetrization)의 경향이 있기 때문에 이런 변화가 생긴다고 하였다. 또 대칭화가 진행되면 무한대의 느낌을 갖게 되어, 전지(moniscience), 전능(omnipotence), 무력감(impotence), 이상화(idealization)가 나타난다. 그러나 무의식에 대칭화만 있는 것은 아니며, 의식의 사고양식인 비대칭도 어느 정도 나타나며, 대칭화의 정도에 따라, 대상들이 잘 구분되어 있는 단계, 의식수준의 감정단계, 집단 내에서의 대칭화 단계, 집단간에서의 대칭화 단계, 구분이 없어지는 단계로 구분하였다.

• Journal of Korean Philosophical Society
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• no.121
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• pp.93-121
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• 2018

Deleuze and Guattari criticise in Anti-Oedipus theory of desire of Freud and Lacan as the idealist conception of desire as lack(fantasy) and try to search for a possibility of materialistic theory of desire. They criticise that Freud and Lacan trap the desire into the model of oedipal model and cut the flux of Libido of desire. This paper looks out for the different reason for the interpretation between psychoanalysis and schizoanalysis about the desire into the difference of interpretation about the 'repression' and 'the unconscious'. From this first of all, it examines the aspect of repression in Freud and Lacan, and it searchs for the meaning of distinction between 'psychic repression' and 'social repression' according to the interpretation in Deleuze and Guattari. Secondly, Freud and Lacan understand the unconscious as the region drived out by the defense mechanism of the mind activity, or the dimension of the unconscious structured like language. On the contrary, Deleuze and Guattari approach entirely differently interpretation about the unconscious. This paper analyzesespecially the unconscious of orphan, the unconscious productive and the unconscious molecular in the midst of manifold and new interpretation about the unconscious. In conclusion, it shows that the problem of desire and inhibition completely differently can be considered according to the new interpretation about the unconscious. It tries to serarch for the practical adaptability of schizoanalysis in Deleuze and Guattari on the real society.

• 전기산업
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• v.8 no.6
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• pp.86-89
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• 1997

• The Journal of the Korea institute of electronic communication sciences
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• v.11 no.5
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• pp.523-530
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• 2016

Human mind can be divided by conscious and nonconscious. The action that can be seen by eyes express of conscious world, but brain researchers tell us that the world of nonconscious more occupied than world of conscious. In this paper, we divide conscious and nonconscious of world in basic love model of Romeo and Juliet, and then we represent complex number for the conscious and nonconscious. We also display as time series and phase plane for their behavior. Finally, we confirms the existence of nonlinear characteristics in their behavior.

• Journal of Korea Multimedia Society
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• v.13 no.11
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• pp.1706-1714
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• 2010

Identity is established by the interaction of consciousness and unconsciousness. The desire of the identity continuously gets generated and changes through this process. However, the conscious identity does not identify the clear substance of the desire. The reason is that the pure desire of unconsciousness has nothing to do with the order of 'The Symbolic', which is the area of language and law, and it only pursues the pure desire. The desire of unconsciousness, which had been examined by the consciousness and superego and subsequently got rejected in 'The Symbolic', can produce endless desire on the stage of fantasy called film, exposing the gap of The Real. This research analyzes the psychoanalytic communication between film and audience by way of the films, in which the desire is conceived by the cause of the desire 'object A', the identities pursuing the desire and the dialectic reproducing process of another desire are symbolically exposed and realized.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Cartoon and Animation Studies
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• s.37
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• pp.287-306
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• 2014

Human mind consists of what he or she knows, namely 'a portion of awareness', as well as of what he or she does not know, namely 'a portion of unawareness'.1) Self refers to both consciousness and unconsciousness, whereas self-growth seems to be an ability with which a human being appropriately faces with the hidden desire and resistance of unconsciousness for himself and maintains its balance and unification with consciousness harmoniously. On this account, examination on character's unconsciousness seems to be an important methodological means to prospect for the original looks of self, based on character's internal psychology, and to grasp the change and growth throughout the course. Study subjects, namely and , are quite similar in internal/external factors around the leading character. Two girl leading characters, who have nested in parental influences and boundaries, confront with unfamiliar circumstances under the abrupt absence of parents. In order to resist contradictory and irrational situations there and to restore all the things to its original places, both carry out a hard adventure. Interestingly, both characters are similar in their unconscious characteristics, but they take different channels for their journey, confronting attitudes and changes of internal self. The purpose of this study was to examine the concrete origin of two characters' unconsciousness and then comparatively analyze the role of leading character's unconsciousness in the drama and its effects on the whole work. Therefore, the author tried to prove such a hypothesis as the probability and persuasiveness of story could be found out through establishing a character of higher completion degree and connecting between situations and events that are most appropriate for character's internal unconscious psychology.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.239-268
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• 2023

Humanity has faced destruction(chaos) due to catastrophes (Covid-19, war, earthquake) and awaits a new restoration. For civilizations and individuals, creation or creativity is essential to psychic development. Creativity is the driving force that renews an individual when a new stance and attitude of consciousness or a new adaptation to reality is desperately needed in the depth of the human mind. This article is the result of an exploration of the nature and characteristics of creativity presented by a series of four dreams. First, the definition and form of creativity were explored in the context of religion, mythology, and history of Eastern and Western. While Western mythology refers to creation or creativity originating from God, ancient China viewed creativity as expressed through the interaction of yin and yang, the movement of Tao. In East and West, the form of creation is divided into creation from nothing, creation from matter, and creation through dissolution from the matrix, which psychologically suggests that creativity or creation originates from the unconscious, the seedbed of infinite potential and creative power. Next, with insights from the second dream, the characteristics of creativity were discussed. Creativity occurs through transcendent function and 'going beyond the frame of reference,' that is, 'transgressivity.' Third, the nature of creativity was explored as the creativity of the unconscious aims for regeneration and drives the renewal of Self archetypal images within the collective and individuals. Ultimately, the creativity of the unconscious is the goal of the whole psyche and aims for individuation to become the whole. Realizing the creativity of the unconscious is the fate of humans as the second creator.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.269-304
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• 2023

The purpose of this paper is to present the psychological meaning of the creation myths by utilizing related myths, analysand's dreams, active imagination, and artwork to reveal the creative function of the unconscious. The creation myth is the phenomenon of projection when a new order is demanded in the chaotic phase of personal and human history. Depending on the attitude of the ego, it can be a sign of a reconstruction/alteration of consciousness or an invasion. Related literature such as Jung, von Franz, Neumann, Harding, and Edinger, domestic papers, and case reports are introduced to identify the background for this research. The psychological meaning of 'darkness' in creation myths is regarded as unconscious that is too dark to see. The Eskimo creation myth and an analysand's dreams of being blind and wandering in darkness are discussed in relation to nigredo in Alchemy. The psychological meaning of 'massa confusa' regards Uroboros, pleroma, early childhood experience, and a psychological womb in which everything is contained in one. With related myths and unconscious materials, a discussion is followed on how this realm can be a precursor of creation but also be trapped in an abyss. The psychological meaning of 'separation of world parent' is related to splitting one into two when unconscious contexts were touched before it became consciousness. Related myths, 'the world created between heaven and earth,' 'celestial being descending to the earth,' and 'the legend of relocation of a mountain,' as well as clinical material, are examined. Then this paper discusses the clinical implications of the separation of heaven and earth occurring on its own, that the creator's emotional aspects, such as loneliness and anxiety, are involved, and that delayed separation leads to the death of creatura and sudden separation leads to the death of the chaos. Then, the meaning of 'separation of world parent' is discussed in relation with separatio, the alchemical process of acquiring light/consciousness from darkness/unconsciousness. The psychological meaning of the creation of 'land/island' refers to the emergence of consciousness, the contents of the unconscious material into the realm of the ego. Related myths, such as the 'body of the monster/dragon becoming land' and analysand's dreams, are introduced, referring to the embodiment of Mercurius. This is followed by discussing related myths in creating the land to coagulatio in alchemy and utilizing creative work such as active imagination, art, music, and dance that can coagulate or concretize unconscious material in clinical approaches. Finally, myths of resurfaced land after the Flood or the complete destruction of the world in relation to the reconstruction of ego are discussed with related clinical material to show the importance of the analyst/therapist/supervisor's mental stability and capacity.