• 문화기술의 융합
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• 제8권2호
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• pp.243-249
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• 2022

민담에 뿌리를 두고 있는 동화는 인류의 무의식과 보편적 정서를 담아낸다. 또한 다양한 서사 변용 작품에서 원형 콘텐츠로서의 역할을 담당하고 있다. 안데르센의 <빨간 구두>는 빨간 구두와 춤, 그리고 발목의 절단이라는 상징적인 기표를 통해 다양하게 해석될 여지를 갖는 수많은 기의를 끌어온다. 빅터 터너의 사회적 드라마 이론은 단지 이 작품을 탐욕과 허영심으로 가득한 소녀의 징벌이라는 틀로만 읽어왔던 그간의 시각을 넓혀주어 당대 사회가 개인에게 요구하는 사회공동체의 조건이 무엇인가를 환기하도록 만든다. 원형 콘텐츠로서 안데르센의 <빨간 구두>는 여성으로서의 성장과 사회공동체로의 편입이라는 이중 진입 장벽 앞에서 어린 소녀가 공동체의 일원이 되기 위해서 수용되고 거부되는 사회적 조건이 무엇인지를 상징적으로 보여주는 고통의 서사이다. 안데르센의 서사를 변용한 구병모의 소설 <빨간 구두>는 흰색으로 대변되는 천국의 영광과 빨간색으로 집약되는 지상의 색채 대비를 통해, 무질서해 보이지만 생명력이 넘치는 그 세계가 바로 지상의 세계이며 인간이 존재하는 방식과 의미임을 확인시켜준다. 윤미경의 동화 <빨간 구두 춘맹 씨>는 가비라는 소녀의 여성으로의 성장 서사와 함께 낯선 문화적 배경을 가진 외부인 여성 춘맹의 사회 진입 서사를 동시에 보여줌으로써 다문화 가정과 이방인에 대한 선입견과 편견을 고발한다.

• 지역사회간호학회지
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• 제9권1호
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• pp.143-162
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• 1998

This is a study for the construction of nursing care based upon the Korean attitude toward medicine. Factors which were investigated include the source of nursing care, the reason for choosing care, the type of heath care chosen, the accessability of caregivers, and the desired location of death. The population examined in this study consisted of 517 adults distributed in six large cities and 191 adults from five rural communities. Data was analyzed using frequency, percent, Cronbach alpha, $X^2$ - test, t - test, F - test and scheffe post hoc contrast with an SAS program. The results of this study are summarized as follows: 1. Among sources of nursing care used, first rank rated-pharmacy(54.4), private hospital(18.2), general hospital(8.4), folk remedies in house (5.0), chinese hospital(2.8), prayer(2.8) and others(8.4), and the reasons for choosing nursing care rated 'the easiest method' (63.6), 'the best method'(15.7), 'reliable'(10.8) and 'lower cost burden'(4.6) in order of preference. 2. The type of nursing care chosen rated western medicine(6.80), chinese medicine(6.15), folk remedies(5.46), faith remedies(3.51) and divination remedies (1.41). There were significant differences in the effect recognition degree to various kinds of medicine. 3. The difference of the type of nursing care chosen according to general characteristics showed that urban residents were higher than rural community residents(t=2.15, p=0.0320) in western medicine, and urban residents, women, and singles were higher than rural community residents(t=2.04, p=0.0414), men (t= -2.89, p=0.0039), and married(t=2.50, p= 0.0126) on folk remedies. With repect to age and education those 21-30, under 20 and 31-40, graduated from college and graduate school were higher than above 51, above 61 (F = 7.76, p = 0.0001), graduated from elementary school(F=4.39, p=0.0006) on folk remedies. In other categories, rural community residents, women, younger people. Christians were higher than urban residents ( t = -2.73, p=0.0305), men(t= -4.15, p=0.0001), older people (F=2.48, p=0.0307), Catholic, Buddhist, or atheist (F= 70.18, p=0.0001) on faith remedies. Those graduated from high school and Buddhist were higher than unschooled, graduated from middle school(F=3.18, p= 0.0075), atheist, Catholic or Christian(F=18.32, p=0.0001) on divination redemies. There were significant differences concerning age and education level. 4. The accessibility of caregivers rated 'caregivers should be nearby if the patients need them' (50.0), 'caregivers must be there all day (24 hours)' (39.6), 'caregivers must be there at night only'(5.0), 'caregivers must be there during the day only'(2.6), 'caregivers always should visit during visiting hours' 0.4), 'caregivers don't need to be there at all' (1.2). The frist rank of suitable caregivers were rated as spouse(66.6), mother(24.2), daughter (3.6), daughter-in-law(1.9), and the reasons of thinking thus were rated as 'the most comfortable' (81.5), 'people should correctly with regards to family they'(7.1), 'the easiest' (5.4), 'take good care of the patient' (5.1) and 'lower cost burden' (0.4). 5. The desired location of death rated as the following: his/her house (91. 6) to the hospital(8. 4). A person going to encounter death in the hospital wanted his house(78.5) over the hospital(21.5), and a person dieing in the hospital prefered his house(52.9) over the hospital(47.1) as a funeral ceremony place. The following suggestions are made based on the above results. 1. A sampling method that enhances the re presentativeness should be used in regional and/or national related research and replicated to confirm the result of this study. 2. This study should be used to understand the Korean view of medical centers and to meet the expectations of patients in Korean nursing. 3. Research on the Korean traditional view of humans and expectations of the sick, health and illness, and health behavior, the perception of dying, the decision to heal, and the view of general medicine should continue to be conducted continuosly so that Korean nursing theory can be advanced on these concepts.

• 생물정신의학
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• 제22권4호
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• pp.187-194
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• 2015

Objectives To examine direct causes of attempted suicides, methods adopted to commit suicide, and psychiatric diagnoses among suicide attempters in South Korea. Methods A total of 1359 suicide attempters who had visited emergency department of 17 medical centers due to suicide attempt from May 2013 to Nov 2013 were interviewed using semi-structured questionnaires. Results Psychiatric symptoms were the most common cause of suicide attempts (62.2%), followed by interpersonal relationships (24.4%). Women attempted suicide more often for interpersonal reasons, whereas men were more likely to do so for financial and job-related reasons. Half of participants (55.8%) attempted suicide by drug intoxication, which was more prevalent among females and those who had previous history of psychiatric disease or previous suicide attempt. Men were more likely to use more lethal methods such as pesticide poisoning and gas inhalation than women. Pesticide poisoning was also prevalent among the elderly group and the rural population. Near ninety-five percent (94.5%) of participants received a psychiatric diagnosis : the most frequent diagnosis was depressive disorder. Conclusions This is the first nationwide study of cases of attempted suicide. When stratified by age groups, gender, urbanicity, living alone or not, presence of physical illness, previous psychiatric history, and previous suicide attempt, there were significant differences with respect to causes, methods of attempted suicides and psychiatric diagnoses of suicide attempters.

• 대한방사선기술학회지:방사선기술과학
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• 제40권1호
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• pp.109-120
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• 2017

한의사 의료영상장비 사용에 대하여 방사선사의 인식도를 알아보고자 대한방사선사협회 영상의학기술학회의 회원을 대상으로 자체적으로 개발한 설문지를 통하여 설문조사를 하였으며 총 응답 515명, 부적격 응답 34명을 제외한 481명의 설문을 바탕으로 연구하였으며 분석한 결과는 다음과 같다. 거주지, 근무기관, 학력에 따른 인식도 차이에서 통계적 유의성을 보이지 않았으나 고학력일수록 포괄적인 의료영상장비의 사용에는 동의하는 경향이 있었다. 그러나 특수의료영상장비의 사용에는 반대하는 경향이 보였다. 성별에 따른 인식도 차이에서는 남성보다 여성에서 한의사 의료영상장비 사용에 대하여 부정적 인식이 큰 것으로 나타났다. 특히 MRI나 CT, 초음파와 같은 특수의료영상장비를 이용하는 것에 대하여 남성보다 부정적인 경향이 나타났으며 이는 통계적으로 유의하였다. 연령에 따른 인식도 차이에서는 한의사의 의료영상장비 사용에 대하여 20~30대는 부정적, 40~50대는 중립적, 60대에서 긍정적으로 나타났으며 모든 문항에서 통계적으로 유의하였다. 근무경력에 따른 인식도 차이에서는 한의사의 의료기기 사용에 근무경력이 오래될수록 긍정적으로 나타났다. 특히 30년 이상의 근무경력에서 가장 긍정적 경향이 나타났으며 이는 통계적으로 유의하였다. 이번 연구를 통해 방사선사의 한의사 의료영상장비 사용의 인식을 알 수 있었으며, 이러한 연구 결과들은 앞으로의 국민 건강증진을 위한 방향성 제시에 기여할 것으로 생각된다.

• Journal of Nutrition and Health
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• 제10권4호
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• pp.43-58
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• 1977

Kojedo is the second largest island in Korea and a total population of 115,500 is living on the island of 394.69 sq. km. Under the direction of three nutrition professors, nutrition surveys in two villages in Kojedo, namely Siljun Ri in Hachung Myon and Soowol Ri in Shinhyun Myon, were carried by 30 college senior students majoring in nutrition from August to 20 August 1977. From a total of 176 households of the two villages, 67 households were randomly selected and 390 family members of the households were subjcets of the nutrition surveys. The precise weighing method was used in evaluating the kinds of foods and nutrient intakes of the subjects for three consecutive days. Thirty-seven pre-school children aged between 3 to 6 years and 27 fertile women were examined for biochemical findings and physical status. The main purposes of the surveys are to provide baseline data on nutrition in Kojedo Island for the Kojedo Community Development Project and to compare the nutritional status of the villages of Siljun Ri and Soowol Ri. Siljun Ri is located in the pilot project area of the Koiedo Community Health Project sponsored since December 1970 by the Christian Medical Commission of the World Council of Churches. While Soowol Ri is a control village for comparison. The results obtained are summarized as follows: Food Intake The average food intake per person per day in Siljun Ri, 1064 grams (91.7% in vegetable foods and 7.6% in animal foods) was 90 grams more than that of Soowol Ri, 974 grams (92.8% in vegetable foods and 5.9% in animal foods). However, the food intake per pre-school child in Siljun Ri, 485 grams (92.6% from vegetable foods and 6.4% from animal foods) was 21 grams lower than that of the Soowol Ri, 506 grams (88.5% from vegetable foods and 6.5% from animal foods). The average intake of beans was 16 grams(1.5% out of the total food intake) in Siljun Ri and 21 grams(2.2% of the total food intake)in Soowol Ri. The villagers should be guided for more consumption of soybeans to improve the quality of protein intake from vegetable foods. Nutrient Intake The adult intake in Siljun Ri and Soowol Ri were 2,529 kcal and 2,511 kcal respectively. The average energy intake of pre-school childen in Siljun Ri was 948 kcal and that for adult and 1,500 kcal for childen aged between 4 to 6 years-given by the Korea FAO Association, the diets in both villages were not adequate. Average daily protein intake of the subjected adult in Siljun Ri was 78.4 grams and that of Soowol Ri was 76.2 grams, while pre-school children took 30.7 grams in the former village and 31.7 grams in the latter village per child per day. The protein intake in both villages were lower than the recommended allowances, 80 grams for adult and 45 grams for $4{\sim}6$ years childen, and animal protein intake of the all subjects was very much lower than the RDA. The main charecter of the diet has been found low in quality of protein and high in carbohydrate. The calcium intakes of the pre-school children in both villages, 251.9 milligrams in Siljun Ri and 218.8 milligrams in Soowol Ri, were very much lower than the recommended allowance of 500 milligrams per day. It is apparent that the diet for children should be supplemented with calcium. Among the vitamin group, the daily average intakes of vitamin A and $B_{2}$(thiamine), $B_{2}$(riboflavin), C(ascorbic acid), and niacin were not adequate for the children in both villages. Especially the intake of riboflavin, 0.4 milligrams in both village children, was much lower than the RDA, 0.9 milligrams per day. Physical Characteristics Average height, weight, chest and head circumference of the pre-school children in both villages were similar to those of the Korean standard given by the Korean Paediatrics Association except that the average height of pre-school boys in Siljun Ri was 8 cm higher than the Korean standard of 105 cm. The mean values of upper arm circumference and skinfold thickness of pre-school boys in both villages were the same, 15.4 cm for upper arm circumference and 6.8 mm for skinfold thickness, but the mean values of those of the girls in Siljun Ri were higher than those of pre-school grils in Soowol Ri. Biochemical Findings Avera ge hemogobin value of boys and girls in both villages was the same, 11.1 grams per 100 ml of blood. The incidence of anemia (Hb value below 11g/100ml) was similar in both viltagesr 36.4% for boys and 50% for girls in Siljun Ri and 37.5% for boys and 50% for girls in Soowol Ri. Average hemoglobin values of fertile women were 10.7g% in Siljun Ri and 10.8% in Soowor Ri. The incidences of anemia(Hb valre brlow 12g/100ml) were 100% in Siljun Ri and 86.7% in Soowol Ri. The anemia of these subjects may be caused mainty low intake of good quality protein and iron intake from vegetable food. Recommendation In general, the nutritional status of a community health pilot village is not higher than that of control village due to the lack of nutrition improvement guldance services. Nutrition education should be delivered to the villagers as a main part of the health education artivities. The emphasis should be on building better health through bttter food habits and better food production as well as on preventing malnutrition and diseasrs. It can be an invaluable part of community developnent. Since nutrition is considered to be at least one-half of MCH care, no village or home visits should be made without careful provision for teaching and demoastrating something simple and practical on nutrition. The nurse, midwife, and village health worker should be the chief promoters of nutrition.

• Asian Pacific Journal of Cancer Prevention
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• 제17권8호
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• pp.3769-3776
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• 2016

Background: Breast cancer is the leading cause of cancer deaths among women worldwide. High breast cancer mortality has been attributed to lack of public awareness of the disease. Little is known about the level of knowledge of breast cancer in Central African Republic. This study aimed to investigate the knowledge of health professionals on breast cancer. Materials and Methods: This cross-sectional study was conducted among 158 health professionals (27 medical; 131 paramedical) in 17 hospitals in Bangui using a self-administered questionnaire. Descriptive statistical analysis, Person's ${\chi}^2$ test and ANOVA were applied to examine associations between variables with p < 0.05 being considered significant. Results: Data analyzed using SPSS version 20 indicates that average knowledge about breast cancer perception of the entire population was 47.6%, diagnosis method 45.5%, treatment 34.3% and risk factors 23.8%. Most respondents (65.8%) agreed that breast cancer is important in Central African Republic and that family history is a risk factor (44.3%). Clinical assessments and mammography were considered most suitable diagnostic methods, and surgery as the best treatment. The knowledge level was significantly higher among medical than paramedical staff with regard to risk factors, diagnosis and treatment. However the trainee group had very high significant differences of knowledge compared with all other groups. Conclusions: There is a very urgent need to update the various training programs for these professionals, with recommendations of retraining. Health authorities must create suitable structures for the overall management of cancer observed as a serious public health problem.

• 한국치위생학회지
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• 제4권1호
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• pp.105-117
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• 2004

The purpose of this study was to examine the effect of aroma therapy on anxiety and pain before and after tooth extraction. The subjects in this study were 60 patients who felt severe anxiety and pain due to tooth extraction. The experiment was conducted from January through March, 2004, by organizing an experimental group and a control group with 30 patients each. The experimental group was asked to keep wearing lavender-containing necklaces from two days before tooth extraction to inhale lavender, and no such an action was taken to the control group. The collected data were analyzed with SPSS 10.0 program to obtain statistical data. and ${\times}2$ test and t-test were implemented. The findings of this study were as follows: 1. Regarding whether or not the experimental and control groups were homogeneous, men outnumbered women, and the largest number of the patients were in their 30s. Those who were married were more than the others who were unmarried in number, and those who lived with their spouses under the same roof together outnumbered the others who didn't, as the rate of the former stood at 65 percent in the experimental group and 86.4 percent in the control group. They expressed high satisfaction at their spouses, since 45 percent of the experimental group and 31 percent of the control group did it, but the difference between them and those who were unsatisfied was insignificant (pE0.347). By occupation, the largest number of people in the experimental group, which numbered 16.7 percent, were self-employed, and lots of patients in the control group were government workers. As for blood type, type A was most prevailing, which recorded 43.3 percent. By religion, 43 percent of the experimental group had no religion, whereas 36.7 percent of the control group were Christian. The most common monthly income ranged from 2 million to 2.5 million won. 2. There was little disparity in past pain experience between the two groups before aroma therapy was applied. The experimental group underwent more pain (6.15) than the control group (5.78), but the difference wasn't significant. The experimental group (90%) experienced more anxiety and fear than the control group(83%), but the difference was insignificant. This fact showed that there was little gap between the two groups in anxiety and fear caused by tooth extraction. Contrary to earlier expectation that pre-anxiety might not be the same. little significant difference was found. 3. After aroma therapy was applied, 50 percent of the experimental group and 23.3 percent of the control group suffered significantly less anxiety and fear about tooth extraction(${\times}2$=4.59, pE.05). And the experimental group exposed to aroma therapy was less nervous(3.0) than the control group(4.39), and the gap between the two was significant (t=13.37, pE.001). Therefore, aroma therapy had a good effect on alleviating their anxiety. During tooth extraction. 73.3 percent of the experimental group and 93.3 percent of the control group felt pain. The former group suffered Significantly less pain(${\times}2$=4.32, PE.05). Concerning the extent of pain, the experimental group(2.53) found it less painful to have their teeth extracted than the control group(5.50), and the gap between the two was significant(t=5.89, PE.05). 4. As to the effect of aroma therapy on alleviating anxiety or fear, the experimental group(33.3%) felt that aroma therapy let them more relieved. Every member of that group was willing to use aroma therapy again in the future, and 86.7 percent of that group perceived that aroma therapy made a difference to dental treatment. The experimental group responded to aroma therapy favorably, as every member of it had an intention to advise others to use that therapy.

• 근관절건강학회지
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• 제2권1호
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• pp.17-40
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• 1995

Rheumatoid arthritis is the one of the chronic diseases, one of its major symptoms is a chronic pain. Despite developing medical treatment and surgical techniques, it is suggested that to control the pain is the goal of the treatment. But pain is an inner experience and even those closest to the patient cannot truly observe its progress or share in its suffering. The National Academy of Sciences Institute of Medicine's report on Pain and Disability concluded that there is no objective measure of pain-(exactly) no pain thermometer-nor can there ever be one, because the experience of pain is inseparable from personal perception and social influence such as culture. To explore chronic pain experience is to understand the process and property of the patient's perception of pain through the response to pain, the coping with pain, and the adaptation to pain. Therefore a qualitative study was conducted in order to gain an understanding of pain experience of patients with RA in korea. I used naturalistic inquiry as a research methodology, which had 5 axioms, the first is that realities are multiple, constructed, and holistic, the second is that knower and known are interactive, inseparable, the third is only time and context bound working hypotheses(idiographic statements) are possible, the forth is all entities are in a state of mutual simultaneous shaping, so that it is impossible to distinguish causes from effects and the last is that inquiry is value-bound. Purposive sampling was conducted as a sampling. 20 subjects who experienced pain over 10 years, lived in middle-sized city and big city in Korea, and 17 women and 3 men. The subject's age was from 32 to 62 (average 48.8), all were married, living with their spouse and children, except two-one divorced and the other widow before they became ill. I collected data using In depth structured interview. I had interviews two or three times with each subject, and the interviews were conducted at each subject's home. Each interview lasted about two hours an average. A recording was taken with the consent of the subject. I used inductive data analysis-such as unitizing and categorizing. unitizing is a process of coding, whereby raw data are systematically transformed and aggregated into units. Categorizing is a process wherby previously unitized data are organized into categories that provide descriptive or inferential information about the context or setting from which the units were derived. This process is used constant comparative method. The pain controlling process is composed of behavior of pain control. The behaviors of pain control are rearranging of ADL, hiddening role conflict, balancing treatment, and changing social relation. Rearranging of ADL includes diet management, sleep management, and the adjustment of daily life activities. The subjects try to rearrange their daily activities by modified style of motions, rearranging time span & range of activities, using auxillary facilities, and getting help in order to keep on the pace of daily life. Hiddening role conflict means to reduce conflicts between sick role and their role as a family member. In this process, the subjects use two modes, one is to control the pain complaints, and the other is to internalize the value which is to stay home is good for caring her children and being a good mother. To control pain complaints is done by 'enduring', 'understanding' the other family members, or making them undersood in order to reduce pain. Balancing treatment is composed of two aspects. One is to keep the pain within the endurable level, the other is to keep in touch with medical personnel in order to get the information of treatment and emotional support. Changing social relation is made by information seeking and sharing, formation of mutual support relation, and finally simplification of social relationships. The subjects simplify their social relationships by refraining from relations with someone who makes them physically and psychologically strained. In particular the subjects are apt to avoid contact with in-laws, and the change of relation to in-laws results in lessening the family boundary. In the course of this process, they confront the crisis of family confict result in family dissolution. This crisis is related to the threat of self-existence. Findings from this study contribute to understanding the chronic pain experience. To advance this study, we should compare this result with other cases in different cultural contexts. I think to interpret these results, korean cultural background should be considered. Especially the different family concept, more broader family members and kinship network, and the traditional medical knowledge influences patients' behavior.

• 한국아프리카학회지
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• 제29권
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• pp.27-53
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• 2009

At the start of the new century, South Africa probably had the largest number of HIV-infected people of any country in the world. The only nation that comes close is India with a population of one billion people compared to South Africa's figure of 57 million. The tragedy is that this did not have to happen. South Africa was aware of the dangers posed by AIDS as early as 1985. In 1991, the national survey of women attending antenatal clinics found that only 0.8percent were infected. In 1994, when the new government took power, the figure was still comparatively low at 7.6 %. The 2004 figure which has been published is 26.5%. This article tracks the epidemic globally, in the region and in South Africa. I explain some of the basic concepts around the disease and look at what may happen with respect to numbers. The situation is bad, and the number of people falling ill, dying and leaving families will rise over next few years. This will impact on South Africa in a number of important ways. This article assesses the demographic, economic and social consequences of the epidemic. It disposes of a number of myths and present the real facts. The AIDS in South Africa is not related to individuals only. It warns that AIDS in Africa is becoming a community and systemic problem. The acuteness of the problem does not stem merely from the fact that communities are affected, or could even be wipe out by the end of this decade, but from the fact that AIDS will place incredible burdens and obligations upon medical services, health care and religious communities such as churches. The facts confront churches' mission with the important question: who is going to take care of all the patients and where? The reality is that people dying of AIDS will have to be cared for at home by relatives and friends. A further question that arises is whether our people are prepared for this. AIDS was considered to be a homo-plague and the hunt was on for a scapegoat in the light of the fatal implication of the disease. At present we are in the strategic phase where we all realize that it will be of no avail to scare people with the ominous threat of AIDS AIDS destroys the optimism of our achievement ethics. This exposure of the culture of optimism is also an exposure of the so-called 'human basic fear which accuses Christianity that their concept of sin is a damper on man's search for liberation and basic need to be freed from all Imitation. AIDS is also a test for our ecclesiastical genuineness and the sincerity of our mission sensibility. It poses the question: How unconditional is Christian love? Is there room for the AIDS sufferer in the community of believers, despite the fact he is an acknowledged homosexual? The question to put to the church is whether the community of believers is an exclusive to put to the koinonia which excludes homosexuals. They may be welcome on principle, but in actual fact are not acceptable to the church community. As South Africa enters the new century, it is clear that the epidemic is not having a measurable impact. However, the impact of AIDS is gradual, subtle and incremental. The author's proposal of what is currently most needed in South Africa is that the little things will make a difference. It's about doing lots of little things better at grassroots level, with the emphasis on doing. There are so many community, churches and NGOs initiatives worth building on and intensifying. One must not underestimate the therapeutic value of working together in small groups to overcome a problem

• 심성연구
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• 제29권1호
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• pp.1-45
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• 2014

환상을 보는 것과 같은 종교적 신비체험은 종교에 있어서는 근원적 신비인 신과의 만남을 통해서 불가사의하고 포착하기 어려운 비범한 현존을 경험할 수 있게 되고, 분석심리학과 같은 무의식을 바탕으로 하는 심층심리학의 경우 건강의 발견과 회복을 통해 삶의 의미와 목적을 주는 그 무엇이 될 수 있다. 심층심리학과 기독교에서 환상에 대한 접근방식은 다르나 이 둘 모두 우리가 원초적 경험이라고 가장 적절하게 말할 수 있는 특별한 종류의 경험에 대해 공동의 관심을 가지고 있는 것이다. 성서에는 환상들이 여러 곳에 매우 풍부하게 등장한다. 많은 환상 중에 구약성경의 12 소 예언서의 하나인 스가랴서(Zechariah, Zachariah)에는 그 내용 중 1장에서 8장에 걸쳐 모두 여덟 개의 매우 풍부하고 다양한 환상들이 등장하나 구체적인 역사성이 결여되어 있고 묵시라는 장르로 인하여 모호성과 상징성이 주류를 이루다 그 해석이 몹시 난해하여 의미 파악 자체도 쉽지 않다. 이에 저자는 성서 안에 있지만 이제까지 기독교 신자들에게나 일반에게 큰 주목을 받지 못한 구약의 작은 예언서 스가랴서에 지금까지 숨겨져 온 듯 잘 알려지지 않은 신비한 환상들 여덟 가지 중에서 그 배열에 있어서 앞뒤가 서로 교차대구적 구조로 특별한 배치를 갖추고 전개되고 있는 것 등에 주목하여 첫 째와 둘째, 그리고 일곱째와 여덟 째 환상에 대한 분석심리학적인 해석을 시도를 하고자 한다. 첫 번째 환상에서는 천사들이 말에 직접타고 온 땅을 두루 다니면서 땅을 살펴보고 돌아와 온 땅이 조용하고 평안하다고 보고한다. 저녁이 시작 될 무렵 처음에 순찰을 나간 말들이 상황을 파악한 후 온 세상이 평안하다고 한 것은 당시의 정치적 상태에 비추어 해석할 때 아직 새로운 세계로 변화하려는 준비가 안된, 절망과 체념의 상태를 의미하는 것으로 심리학적으로는 변화를 향한 역동성이 없는 준비가 되지 않은 상태를 말하는 것으로 이제 그런 상태를 벗어나야 한다는 메시지를 주고 있고, 미르투스 나무가 있는 골짜기에 붉은 말, 밤색 말, 흰 말을 타고 나타난 네 천사들은 이제 야훼 신, 즉 자기가 개입하여 개성화가 시작될 시간이 되었고 또한 잘 이루어 질수 있는 충분한 상태가 되었음을 알려 주고 있다. 두 번째 환상에서 출현하는 네 뿔과 네 대장장이는 그동안 이스라엘 민족이 이방나라, 즉 그림자에 사로잡힌 긴 세월이 있었고, 특히 네 뿔의 힘에 눌려 지낸 세월, 즉 부성에 압도당해 왔던 상태에서, 야훼 신, 즉 자기가 개입하여 자아가 다시 힘을 회복하고 자기와 합일이 되는 과정을 보여 주는 것을 볼 수 있을 것이다. 일곱 번째 환상에서 뒤주에 갇힌 하늘여신을 두 여인이 원래 있던 바빌론의 성전에 갖다 놓는 것은, 모성에 과도하게 붙잡혀 있는 자아를 분리하고 원래의 자리에 놓아두어 자기실현의 길로 이끌어 가는 자기의 개입을 볼 수 있는 내용으로 생각할 수 있을 것이다. 여덟 번째 환상에서는 말들이 끄는 병거들이 사방에 흩어져 땅을 두루 돌아 다니고 나서 특히 북쪽 땅으로 나간 말들이 북쪽 땅에서 마음을 시원하게(쉬게) 하였다고 한다. 이후 두 놋쇠 산 사이에서 나온 말과 병거는 개성화 과정에 등장하였던 야훼 신, 즉 자기와 심혼의 다양하고 중첩되어 있는 모습을 한 장면으로 보여주면서 그 동안 진행되어 온 변환의 과정이 다 마무리되고 신과 인간, 자기와 자아가 합일이 되어 시원하게 쉴 수 있게 된 상태가 되었음을 전달하고 선포하는 의미로 볼 수 있을 것이다. 환상을 보고 그 뜻을 알아가는 스가랴의 여덟 가지 환상 이야기 구조 모두 스가랴와 신의 사자인 천사와의 대화로 이루어진다. 스가랴는 이스라엘 민족이 포로에서 귀환하여 나라를 다시 세우고 성전을 재건해야하는 역사적 상황에서 그것을 하루 빨리 이루고자 하는 염원 속에서 환상에 나타난 천사에게 적극적으로 환상의 의미를 묻고 있다. 의문이 있는 것에 대하여 남김없이 끝까지 묻고 대답을 구하는 스가랴와 묻는 대로 답하여 주는 천사, 그리고 주님과의 대화는 의식의 자아와 무의식의 집단적 원형인 심혼과의 대화이고 결국 무의식의 핵심, 자기실현을 이루고자 하는 자기 원형과의 대화라고 볼 수 있다.