• Sim-seong Yeon-gu
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• v.31 no.2
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• pp.177-214
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• 2016

This thesis is an interpretation of "Golden bird" of Grimm's fairy tale and similar other tales from the perspective of analytical psychology. Golden bird story start loss of golden apple in king's garden. King and three sons are one-sided structure live without female members in family. They need feminine aspect. Adventure and journey of stupid youngest son can be seen as a individuation process in analytic psychology. Ego meets several painful experience during journey. New Kingdom has a new specific collective consciousness. When ego fixed dominated specific collective consciousness he can only be liberated after completing the difficult task of the next phase in crisis of death. This process is initiation, which is a supplement to feminity after recovery of increased consciousness, marriage with the princess, which is possible to unify the sexes (coniunctio oppositorum). The ego who got the apple, bird, horse, and princess which is shown to be a supplement to feminity, does not attain a complete success. Although the youngest comes out after brothers' failure, yet separation and abandonment of persona are difficult challenges and after all he achives a higher consciousness and then he primarily marries the princess, his Anima, after he executed his brothers for his repeated hardships, when the intellectual capacity is sacrificed as offering. Also, the fox restores himself from magic after the youngest son kills him and cut his head and feet, as the fox's wish. To be transformed into a human being. It experiences another consciousness. Finally, unifying the coniunctio oppositerum is fulfilled and a divine bond achieves the wholeness and it is accomplished individuation. In clinical practice, fox is compared to a therapist as a guide of individuation process who lead clients.

• Korea journal of population studies
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• v.20 no.1
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• pp.97-128
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• 1997

This paper was set out to study the structure of the career occupational mobility in the early and rapid phase of industrialization in Korea. By analyzing the individual life histories regarding occupational mobility and achievement, I propose a model of yearly career mobility of Korean men and Women during the period of 30 years between 1954 and 1983. With the occupational classification scheme of 5 groups - Upper Nonmanual, Lower Nonmanual, Self Employed, Manual, Farm - the mobility pattern in the person-year mobility table analyzed can be characterized primarily by the strong influence of immobility. The degree of immobility, however, is different by the occupational groups. The absolute amount of immobility can be summarized as being U-shaped. Overall, the pattern of mobility can be explained best by the concept of occupational distance. I then propose a model of relative career occupational mobility pattern that combines the conceptual and theoretical basis and the methodological rigor. The model is based on the notion of the reproduction of inequality, the labor market context, and the life history perspective. The model encompasses the 6 conceptual explanatory factors such as persistence effect, ceiling effect, traditional sector effect, nonmanual occupation effect, alternative mobility channel effect, and occupational distance effect, as well as the effects of both origin and destination occupations. The relative pattern of career mobiliity in Korea can be characterized by the following six findings. First, the persistence effect on the diagonal cells of the mobility table is dominant. Second, a clear evidence of the negative effect of occupational distance between nonmanual occupations and manual and farm occupations is found. Third, the out-mobility from farming took place regardless of the destination occupations. Fourth, the internal mobility within the nonmanual occupation block is high and bi-directional, and is exclusive against other occupations. Fifth, the 'self employed' occupation is serving a peculiar function in both inflow and outflow pattern. Last, the relative pattern of career occupation mobility is asymmetrical in terms of the upward and downward mobility.

• Korea journal of population studies
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• v.10 no.1
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• pp.28-38
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• 1987

This paper was set out to study the structure of the career occupational mobility in the early and rapid phase of industrialization in Korea. By analyzing the individual life histories regarding occupational mobility and achievement, I propose a model of yearly career mobility of Korean men and Women during the period of 30 years between 1954 and 1983. With the occupational classification scheme of 5 groups - Upper Nonmanual, Lower Nonmanual, Self Employed, Manual, Farm - the mobility pattern in the person-year mobility table analyzed can be characterized primarily by the strong influence of immobility. The degree of immobility, however, is different by the occupational groups. The absolute amount of immobility can be summarized as being U-shaped. Overall, the pattern of mobility can be explained best by the concept of occupational distance. I then propose a model of relative career occupational mobility pattern that combines the conceptual and theoretical basis and the methodological rigor. The model is based on the notion of the reproduction of inequality, the labor market context, and the life history perspective. The model encompasses the 6 conceptual explanatory factors such as persistence effect, ceiling effect, traditional sector effect, nonmanual occupation effect, alternative mobility channel effect, and occupational distance effect, as well as the effects of both origin and destination occupations. The relative pattern of career mobiliity in Korea can be characterized by the following six findings. First, the persistence effect on the diagonal cells of the mobility table is dominant. Second, a clear evidence of the negative effect of occupational distance between nonmanual occupations and manual and farm occupations is found. Third, the out-mobility from farming took place regardless of the destination occupations. Fourth, the internal mobility within the nonmanual occupation block is high and bi-directional, and is exclusive against other occupations. Fifth, the 'self employed' occupation is serving a peculiar function in both inflow and outflow pattern. Last, the relative pattern of career occupation mobility is asymmetrical in terms of the upward and downward mobility.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.