• Journal of Oriental Neuropsychiatry
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• v.20 no.3
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• pp.149-168
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• 2009

Objectives : This study aimed for attain to ideal aspects in medical ethics-clinical medicine, through researching doctor's ethics based on Confucian ideas, Methods : Research materials are datum of Confucian ideas included eastern medical books and the Confucian old books, Stand on above-mentioned, I investigate indispensable ethical condition clinical doctor must have in diagnose and treat. Results and Conclusions : 1. Combination of people-oriented ideas-Confucian and applicative learning-Eastern Medicine, doctor's principle mind is initiated and Confucian physician is the center of that. 2. For practice morality and ethics using the Confucianist's good character, Eastern medical doctor read and acquire the Confucian books. 3. Eastern medical doctor make an effort for application a kind love ideas(perfect religious scholarship ideas of Confucian), serve parents and country as for practice and sublimate into a kind love ideas through practice of integrity and the self-sacrifice. 4. Occasion to examine the female patient, emphasize good manners by Confucian ideas's sexual distinction 5. According to the doctor-doctor ethics, partnership is important due to Confucian faith and good manners 6. Confucian physician often effected by the people around patient and the protector of patient and criticize positive influence by these kind of peoples(傍人) when diagnose and treat. 7. Owing to Confucian's a notion of preferring a son to a daughter(男兒選好思想), come out the methods of convert a son into a daughter(轉女爲男法)-manipulation of sex distinction. this method is criticized aspect of medical ethics.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.191-219
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• 2020

This paper aims to identify the key features of the novel writing of Korean American immigrants and their meaning as one aspect of movement and contact occuring in the early modern period. The late return of the novels written by Nakcheong THUN in the 1930s is significant in that it restored ideas on the diversity of early modern mobility and confronted the history and culture of immigrants who were excluded from records and memories. Not only are these novels a product of the phenomenon of immigration, but they have also created a crack in the dichotomous perceptions of domination and subordination, center and periphery by envisioning it as a space that creates new history, culture, institutions and values. These novels treat the free love of intellectual, emotional, and ethical figures as a central event, demystifying Western free love, and at the same time, a society divided by various identities including class, race, and gender. The novels by Nakchung THUN visualize the active exchange between the immigrant and the indigenous community through the character of Jack, and imagines the heterotopia as a place where not for the immigrants' utopia, but for everyone's coexists. These novels have declared a kind of memory war on the subordinate and marginalized contact zones. The contact zones of the immigration area had been a place for experiencing extreme conflicts and discords, and at the same time, it has served as a place where various groups and communities are connected. The contact zones were common areas of solidarity and creation before being subject to division and occupation. The contact zones are far from the border or borderlands, so it is not a fixed and immutable deadlock. As a world free from central domination the contact zones have been a space that preoccupied history and culture through various encounters, and have been a community.

• Industry Promotion Research
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• v.7 no.4
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• pp.45-52
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• 2022

Based on the Kohut's theory, this study carries out an investigation into the counselor's self object role in pathological narcissism. The theological understandings deal with narcissism, pathology, and self object. Narcissism and pathology can be seen as the failure of the formation of cohesive self. Early infant self, by feeling proper sympathy and love, usually forms integrated cohesive self. In other words, narcissistic personalities, when failing to receive sympathy and accommodation, can result in forming helpless and vulnerable self, which is filled with resentment. In addition, narcissistic characters are afraid of the world and maintain the grandiose image of self to protect themselves from feeling helplessness and emptiness. On the other hand, when they experience accommodation and admiration provided by self object, they can strengthen the image of grandiose self and demonstrate creative abilities as well. An infant remains as a fragmented self, when his or her relationship experience with self object is to be damaged. This study suggests the following conclusions: The counselor's self object role for pathological narcissism should be sympathetic self object so that the counselee will be able to form his or her own healthy cohesive self. Additionally, self object should play a kind role to guide infant desires for ideal models, which eventually help infants to pursue healthy ideas and maintain early states of narcissistic balances.

• 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.