• Korean Journal of Culture and Social Issue
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• v.10 no.1
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• pp.107-145
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• 2004

This study examines factors that influence delinquency among adolescents under probation using indigenous psychological analysis, focusing specifically on parent-child relationship. A total 268 adolescents under probation and their parents and 251 high school students and their parents participated in the two studies. In the first study, qualitative results indicate that both groups of adolescents were most likely to trust their parents than any other person and reason for their trust is reported to be based on blood relationship. Similarly, majority of parents of both groups reported trusting their children because of the blood relationship. Parents hope that their children will be sincere a person and will be able to maintain harmonious social relationship. Parents of adolescents under probation were more likely to report disobedience as being most problematic, whereas parents of high school students were more likely report providing social and financial support for their children's education as being the most difficult. In the second study, structured questionnaires were administered to the four groups and the following set of results were obtained. First, in terms of family background, the socio-economic status of adolescents under probation was lower, they are less likely to live with both parents or natural parents, and more likely to have ran away from home than high school students. Second, adolescents under probation are less likely to trust their parents and more likely to view their parents as being hostile. Third, parents of adolescents under probation were less likely to trust their children, more likely to view their relationship as being conflictual and hostile, and feel that they had to sacrifice for their children when compared with parents of high school students. Implications of these results for parent-child relationship and delinquency are discussed.

• Korean Journal of Culture and Social Issue
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• v.11 no.1
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• pp.109-142
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• 2005

This paper examines the changes in family values in Korea by examining values of children, socialization values, and social support of elderly parents with young and olders mothers. A total of 314 mothers of infants (young mothers) and 395 mothers of adolescents (older mothers) completed a questionnaire compiled by Schwarz, Chakkarath, Trommsdorff, Schwenk and Nauck(2001) comprising of values of children, cultural values, socialization values, interpersonal relationship, social support, stress, and life-satisfaction. In terms of values of children, the older mothers are more likely to emphasize social values, such as continuing the family line. Young mothers are more likely to emphasize psychological values, such as the pleasure of seeing a child grow. As for reasons for net wanting to have children, young mothers are more likely to point out personal constraints than older mothers, such as restriction of freedom. Second, older mothers are more likely than young mothers to express willingness to provide support for their children and even when their children become adults. Older mothers had a more lenient expectation of their children in terms developmental timetable and to expect support from their children when compared with young mothers. Young mothers are more likely to socialize their children with greater warmth and at the same time have higher child-rearing stress when compared to older mothers. Third, when compared with older mothers, young mothers are more likely to receive practical and emotional support from their parents. On the other hand, older mothers are more likely to provide greater practical and emotional support to their parents than the young mothers. Overall, compared to young mothers, older mothers are more likely to hold traditional and conservative values of children and socialization values. These contrasting values reflect the changes in family structure and social change that have been progressing rapidly in recent years.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.31-66
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• 2015

A study on a Russian fairy tale entitled "Seven Stars" was conducted from the perspective of analytical psychology. The plot goes as follows. Once upon a time, a village in Russia was suffering from severe drought. Villagers were dying of thirst, and crops were withering day by day. One night, a little girl left their house carrying a wooden dipper to find water for her sick mother by herself. However, water was nowhere to be found. She felt tired and fell asleep. When she woke up, the moon was already over her head, and the dipper had been filled with water. On her way home to give the water to her mother, she found a dog lying on the ground. The dog was also dying of excessive thirst, so she gave the dog a handful of water. Then the wooden dipper suddenly turned into a silver dipper. When she had finally arrived home and her mother has drunk the water, the silver dipper changed into a golden dipper. At that moment, an old man showed up and asked for water. The little girl gave him water. When the old man stared at the water, she realized that there were seven diamonds twinkling like stars in the dipper. The water never ran out. Surprisingly enough, the seven diamonds suddenly soared up into the sky and eventually formed a constellation of the Big Dipper. The water was shared with the other villagers who, then, recovered their strength. The severe drought came to an end, and the villagers danced together with joy. In this fairy tale, the severe drought symbolizes devastation caused by a unidirectional stream of consciousness while the little girl represents a new function, which shows the value of women who can heal and restore from that devastation. Symbolized in a fairy tale character such as 'a daughter' or 'a little girl', the new function eventually reaches up to the value which leads and affects the group as well as individuals. To conclude, this new function represents the unconscious process whose role is to revitalize the maternity and resolve the problems posed to a group as well as individuals.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.41-155
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• 2024

Among the records that attest to the period from July to August of 1863, when Suwun was believed to have transmitted the orthodox lineage to Haewol, the oldest documents are The Collection of Suwun's Literary Works (水雲文集), The Collection of Great Master Lord's Literary Works (大先生主文集), and The Records of Dao Origin of Master Choe's Literary Collection (崔先生文集道源記書, hereafter referred to as The Records of Dao Origin). The records regarding Suwun in these three documents are considered to have originated from the same context. The variances embedded in the three documents have led to arguments about which documents accurately reflect the fact of orthodox lineage transmission. Additionally, these variances highlight the necessity of a review regarding the characteristics of early Eastern Learning, such as its faith and organizational systems. Accordingly, by thoroughly examining these three documents, it is possible to elucidate the chronological order, establishment-date, accuracy, descriptive direction, and characteristics of the faith system of early Eastern Learning as these are reflected in each document. If successful, this examination would provide a clearer description of the developmental process of Eastern Learning from 1860 to 1880, facilitating a more in-depth analysis of the significance embedded in various forms of discourse on the movement's orthodox lineage transmission. In comparing the three documents and contrasting them with related sources, the results of the textual examination assert that the documents within the lineage of The Collection of Suwun's Literary Works, given they lack a clear record of the event regarding Haewol's orthodox lineage succession, may be the first draft of The Collection of Great Master Lord's Literary Works and The Records of Dao Origin, as these texts distinctly include that record. This reflects that Haewol's succession was not precisely recognized within and outside of the Eastern Learning order until the time when The Collection of Great Master Lord's Literary Works and The Records of Dao Origin were published. This is further attested to by the fact that during the late 1870s, when various Yeonwon (fountainhead) factions of Eastern Learning began to converge around Haewol, and his Yeonwon became the largest organization within Eastern Learning. At that point, the order's doctrine was reinterpreted, and its organization was reestablished. In this regard, it is necessary to view Eastern Learning after Suwun-especially the orthodox lineage transmission to Haewol-from a perspective that considers it more as competing forms of discourse than as a historical fact. This view enables a new perspective on Haewol's Eastern Learning, which forms a distinct layer from Suwun's, shedding light on the relationship between Haewol and the new religious movements in modern-day Korea.

• Sim-seong Yeon-gu
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• v.36 no.2
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• pp.105-159
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• 2021

The Red Book is a personal record that contains Jung's psychological self-experiment and describes his own experiences of the individuation process. Throughout The Red Book, Jung describes how he got caught by the spirit of the depths and dethroned the spirit of this time, how he regained his lost soul by getting to the bottom of inner processes, how he differentiated the soul upon encountering the various aspects of his soul, and finally how he confronted God approaching Jung in the form of the divine opposites. The spirit of the depths as a personification of the collective unconscious caught up with Jung and launched him into the individuation process. The spirit of the depths was "the God yet to come". Jung realized that he had been driven by the collective spirit of his time and then set off on a journey into a new territory of life under the guidance of the spirit of the depths. Jung first encountered his lost soul, afterwards experiencing various aspects of the soul-spirit duo such as Salome-Elijah, Helena-Simon, and Baucis-Philemon. In the process of individuation, the initial experience of the soul can appear to the ego as a Satanic force which darkens the consciousness. The Red Book describes how Jung consciously integrated the Satanic force and came to realize the meaning of it. Jung's experience of emotionally gripping aspects of the soul led him to the awareness of the dark side of God, Satan, while the insights he gained from that Satanic emotionality led him to the awareness of the bright side of God, Christ. Through this process, he finally encountered the opposites in God. Jung also referred to the Self as an image of God which manifests itself in the psyche. Jung later discovered God as a phenomenal psychic reality which incarnates itself from the unconscious into the conscious. He did it in terms of strict empirical science. Although the incarnation process of the deity is the main cause of psychological conflict and distress of a human being, if accepted consciously, we come to realize that the incarnation process of the deity in the psyche is the ultimate teleology and meaning of our life as well.

• Sim-seong Yeon-gu
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• v.35 no.2
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• pp.85-112
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• 2020

How does analytical psychology help understand patients at general psychiatric clinics? It's necessary to think about how knowledge of analytical psychology can help young psychiatrists who are in training. Patients who come to us bring symptoms(problems). Symptoms can be compared to tickets to a movie theater. Symptoms accompanied by complaints of pain are not only pathological phenomena to be eliminated, but an important pathway to access the patients' inner problems. In terms of seeing the whole, the point of view in analytical psychology is to see the unconscious as well as the consciousness, even the elements the patients do not speak or know of. When determining indications and contra-indications during the initial process of treating a patient, it is more important to acknowledge the therapist's capabilities and limitations than the patient's condition or limitations The approach to complaints of the same symptoms may differ depending on whether the patient is in the first half or the second half of one's life. Analytical psychology is empirical psychology that experiences and it adheres to a phenomenological position that recognizes the phenomenon as true in itself, not logically right or wrong. The analytical psychological view of understanding mental phenomena asks the causal perspective of why the symptoms occurred. At the same time, the therapist, along with the patient, must seek answers to the question of why now and for what purpose. A therapist is a person who experiences the patient's personal development process together. In analytical psychotherapy, the therapist's attitude is more emphasized than the treatment method or technique; it is regarded as of the utmost importance. In this regard, analytical psychology is a practical and useful therapeutic tool, and is a field of study that can be widely used in actual psychiatric clinics. In addition to understanding the patient, it is also the most important discipline for the therapists, especially for the education and growth of those who want to become a treatment tool themselves.

• Sim-seong Yeon-gu
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• v.36 no.1
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• pp.55-86
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• 2021

The initial situation in our tale shows that the earth-mother-feminine principle disappeared from the center of the collective consciousness into the collective unconscious. Therefore the heaven-father-masculine principle is dominant, which is represented by the king. And in the king's daughter, who is living without mother, the positive father complex is working. She stays in the heaven-spirit world playing with the golden ball, which can be seen as the state of inflation. She is disconnected from the earth-mother-feminine principle, which is important for a woman to find her genuine feminine identity. This demanded principle approaches her through the frog, a bewitched prince. Psychologically it means that a man is under the power of the negative mother complex. The disgusting, ugly frog is a symbol for the shadow, the earthly animal instincts of the princess. Only with his help she can find her golden ball again, which has fallen into the deep well. Their talk about the rewards to him for his help shows us very well the opposites. The frog wants the feminine value such as relation, earthly eros, but the princess offers the masculine value such as heavenly logos. After the frog brought her the lost ball, i.e. she regained her libido, she completely forgot her promise. Like this the content, which is becoming conscious, here the shadow, is easy to fall back into the unconscious and to be repressed. The frog cannot be with the princess without the help of the king, a father figure, a firm protector of the collective oder. At first unwillingly the princess obeys Logos of her father. But her authentic instinctual urge grows stronger and it causes that her ego is released from the power of her father complex. At just this moment the frog turns into a prince, i.e. he is liberated from the mother complex. The marriage of princess and frog-prince symbolize the unification of the opposites: heaven becomes earthly and earth becomes heavenly. Three iron bands, wrapped around the heart of Heinrich, a young king's servant, are snapped, while he brings the prince and princess back to his kingdom. The heart, the place of earth-mother-feminine consciousness, is now liberated. This principle, which disappeared into the unconscious, emerged into the collective consciousness and the wholeness is recovered. The Self is now leading the collective consciousness, which includes not only the principle of Logos but also Eros.

• The Korean Society of Law and Medicine
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• v.24 no.3
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• pp.59-104
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• 2023

This essay attempts to analyze the public health welfare conception within the text of the Beveridge Report and its realization via the NHS in Great Britain. Once referring to the influence of the Report to create the foundations of the 20th-century welfare system, the quest to scrutinize the original intentions of the Report and its succession to the NHS is certainly intriguing. Furthermore, when regarding the significance of public health policy for a modern state, the effort to engage in Beveridge's conception and its realization is more than timely. In light of such a premise, this paper indulges in its study by the following methods. First, the historical background of the Report - namely, the role of the spirit of the age and the experience of the Emergency Medical Service are to be analyzed to identify the origins of the welfare policies proposed by Beveridge. Furthermore, the public health welfare conception of the Report conceived from its time is reflected upon by engaging on the goal towards social welfare and public health scheme. Lastly, the aims of the NHS and its management, treatment classification, and rehabilitation program are reviewed for comparative analysis with the Report to survey the realization of Beveridge's design. In this process, this paper not only takes into account the original text of the Report - but also other essential works of law and public policy, including the NHS Constitution for England and the National Health Service Act of 1946. The intentions of this study are not bound by merely coinciding with the Report, but resonate significance via reflecting upon the Beveridgian legacy on the modern welfare state from the current perspective. The structured analysis to research the aims and policies of the Report and to compare them to the reality of the NHS may provide an opportunity to confirm the realization of Beveridge's scheme in British society. In addition, this essay is part of an academic endeavor to critically assess the past and the present of the welfare institution in the public health sector. As such, it is hopeful that the essay sheds light on further studies concerning the constructive remedies of the Korean welfare system as well.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.224-264
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• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

• Journal of Korean Home Economics Education Association
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• v.35 no.3
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• pp.21-45
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• 2023

The purpose of this study was to analyze the curriculum competencies of relationship-forming ability and practical problem-solving ability reflected in the activity tasks corresponding to the content elements of 'Love and marriage', 'Preparation for parenthood', 'Pregnancy and childbirth', 'Child care', and 'Family culture and intergenerational relationship' in the 2015 revised high school technology & home economics textbooks. The data are 330 activity tasks from 12 kinds of high school technology & home economics textbooks. The sub-factors of the relationship-forming ability were selected as Respect for Diversity, Consideration and Care, Family Relationship and Community Spirit, Empathy Ability, Conflict Management, and Communication, and the sub-factors of practical problem-solving ability were selected as Practical Reasoning, Decision Making, Value Judgment, Critical Thinking, and Executive Power. Based on the analysis criteria, the results of the two analyses and the expert review are as follows. First, regarding both the core concepts 'Development' and 'Relationship', the share of relationship-forming ability was relatively higher than practical problem-solving ability, and conflict management and executive power were the least reflected. For the core concept 'Development', Family Relationship and Community Spirit and Critical Thinking were the most reflected sub-factors, and for the core concept 'Relationship', Consideration and Care and critical thinking were the most reflected sub-factors. Second, in the case of the relationship-forming ability, the examples of activity tasks across sub-factors of each subject competency were devised to understand diverse opinions and sentiments and to develop competencies to care for each other and maintain healthy family relationships. In the case of practical problem-solving ability, the tasks allowed students to objectively analyze the socio-cultural background underlying the real-life problem, explore alternatives, and apply in their own lives.