• Journal of Korean Academy of Nursing
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• v.20 no.2
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• pp.131-141
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• 1990

Recently, the rate of cesarean section in Korea has been increasing. The results of several previous studies in foreign countries on the emotional responses of cesarean section mothers showed that they might experience difficulties in the mother- infant interaction due to fatigue, lack of early mother - infant interaction, disappointments, anger, feelings of loss of control, and other factors. Human behavior is said to be determined by one's self concept, and self concept is influenced by both internal and external environmental factors. A scale to measure the self concept of cesarean section mothers was needed in order to identify those who might have difficulties in the mother- infant interactions in future. The purposes of this study were to develop a measuring scale, and to test its reliability and validity. The process of this study was as follows. A structured interview was done with 50 cesarean section and vaginal delivery mothers to find their state of emotional reaction after giving birth to their babies. Based on the results of the interviews, a 50 items Likert scale was developed. The self concept of 268 cesarean section and vaginal delivery mothers who were hospitalized at six hospital in seoul were measured, during the period between Feb. 1 and April 30. Reviewing the discriminating power of each item by means of crosstabulation, ten items were selected for the final scale. The reliability and validity of this ten item scale were tested by Cronbach's alpha and t-test, using spss pc＋package. The results of this study and recommendation are as follows. 1. The ten selected items were as follows. I feel pains in my breast. (－) I have a good appetite now. (＋) I feel pains in my flank. (－) I feel fine now. (＋) My body seems to have returned to its prepregnant state. (＋) Thinking of the delivery process, I feel sorry. (－) I want to hold my baby in my arms. (＋) I want to keep my own life, even if I became a mother. (－) I want to delegate the care of the baby to my mother / mother in law. (－) I think baby is my alter ego. (＋) 2. The reliability of this scale was tested by Cronbach's alpha, and the coefficient of this scale was .8066. 3. The construct validity of this scale was tested by means of known group methods. The value of self concept for cesarean section mother was significantly lower than for vaginal delivery mothers(t＝-5.51, df＝266, p＝0.007). 4. The criterion validity of this scale was tested indirectly. Though this scale could discriminate the differences in the self concept between cesarean section and vaginal delivery mothers, the five items on the personal self concept scale didn's show any differences between cesarean section and vaginal delivery mothers. Therefore, the study indicates that those who shows lower values in the personal self concept measurement, that is, lower than 12.03 points, could be regaled as “risk mothers” 5. Further studies using this scale to clarify the influencing factors on negative self concept are strongly recommended.

• Sleep Medicine and Psychophysiology
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• v.10 no.1
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• pp.32-38
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• 2003

Objectives: The purpose of this study is to investigate the effects of stress and personality on sleep patterns, and further, to identify potential correlations between stress and personality characteristics. Methods: A total of 174 healthy college students were subjects for this study. Participants filled out the Daily Stress Inventory before sleep and the Modified Pittsburgh Sleep Quality Index after sleep on three consecutive days. They also filled out the 16 Personality Factor Questionnaire (16-PF), BDI (Beck Depression Inventory) and STAI (State-Trait Anxiety Inventory). Results: Minor stresses highly correlated with subjective sleep quality and symptoms of non-restorative sleep. However, total sleep time, sleep latency, awakening frequency, and frequency of dreams were not explained by stress scores. The O (guilty feeling), C (low ego strength) and Q4 (high anxiety) factors of the 16-PF also highly correlated with symptoms of non-restorative sleep and significantly affected sleep patterns. BDI and STAI scores also correlated with the above personality factors and minor stresses. Conclusion: This study showed that minor stresses impaired the restorative effects of sleep. Personality characteristics such as low ego strength, high levels of anxiety, and feelings of guilt were vulnerable to minor stresses. Minor stress, various personality characteristics, different coping patterns, and emotional response are highly correlated with each other and affect sleep patterns.

• Sim-seong Yeon-gu
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• v.31 no.2
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• pp.113-150
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• 2016

Chobun refers to a temporary grave covered with straw thatch that contains a corpse until its flesh is gone. When all the flesh has rotted away, the straw grave is disassembled and only the bones are retrieved. Therefore, Chobun is an example of a secondary burial custom (German : Doppel Bestattung) that is composed of a first temporary funeral for processing the corpse's flesh, and a second permanent burial of the final remains (bones or ashes). The duration of the temporary burial is determined by the time needed for decomposing the flesh of the deceased. Building a Chobun progresses putrefaction and reduction to bone. In the literature of alchemy, putrefaction and new life occur simultaneously. The purpose of rotting is to make the flesh disappear, leaving only its essence. It is making the physical body enter a spiritual state, so that the dead can enter into a different world. One must endure the unstable rotting process until the smell of flesh has faded. The rotting process is the attitude of accepting the terrible, polluted aspect of the corpse, while maintaining a helpless, passive posture, in order to allow new possibilities. When we try to approach an archetypal aspect of the unconscious, it is often experienced in threatening, aggressive ways. In the individuation process, the unconscious offers us the blessing of a new spiritual awakening and renewed sense of life, only when we have the courage to see this terrifying and contaminated side of our psyche. This is exactly what putrefaction means. Bone and skeleton symbolize the indestructible, imperishable, and essential elements of life. Bone is the minimum unit and foundation for regeneration, where new life can grow. Reduction to bone is moving back to the origin of life, to the womb. Psychologically, it means discarding one's ego-centeredness and allowing the Self to lead the entire process of individuation. Going through the painful process of reduction to a skeleton for the purpose of further development is a declaration of the death of the ego, aiming at the liberation from perishable flesh and acquisition of the spiritual, regenerative, and immortal elements of life. Chobun also denotes the yearly decay and revival of life, especially of vegetal life. In Chobun, this symbolic meaning of the vegetal cycle of life is emphasized to represent the part of life that survives even after death. Vegetation related to Chobun deals with the continuity of life and psychologically with the Self. Images of vegetation are closely related to the existence of life beyond death, which is the existence of the Self, the source of energy that constantly renews and rejuvenates the consciousness.

• Sim-seong Yeon-gu
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• v.33 no.2
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• pp.141-194
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• 2018

The article is about Yong-Ho-Bi-Gyeol(龍虎秘訣), which is one of the most important Taoist text in Korea written by Jeong-Ryum, a Taoist and alchemist in the Chosun Dynasty. The article deals with the alchemical and psychological meanings of Yong-Ho (龍虎, Dragon-Tiger), the way of nurturing cinnabar (修丹之道), the closing of the qi (閉氣), the method of alchemical breathing, the Dantian (丹田, cinnabar-field), and the Mysterious Female's One Opening (玄牝一竅), in addition to the brief introduction of the life of Jeong-Ryum and the bibliography of the book. The Yong-Ho (龍虎) meaning the dragon and tiger is the archetype of transformation in the form of their opposites, rooted in the psychoid system of the human psyche. The unified Yong-Ho makes Dan and the Dan, literally indicating cinnabar, has many alchemical connotations such as Mercurius, the rubedo state of the alchemical process, and the philosopher's stone. In the book, Jeong-Ryum emphasized the slow and subtle way of breathing in and out of Dantian to develop neidan (内丹, inner cinnabar or inner alchemy). The refining of neidan begins by the closing of the qi, which symbolizes the radical introversion and withdrawal of all the projections on the outer objects. The Dantian located at the lower part of the abdomen has been known to preserve jing (精), the vital essence of life, which can be refined into qi and spirit (神). In Jungian perspective, the Dantian is a mandala where an individual's mind can stay and focus at the center of psyche detached from ego and related to the Self. The long-nurtured introverted energy makes the Mysterious Female's One Opening (玄牝一竅), a pit or cavity in the transcendental space, through which the meditator can have a relationship with the great female principle of the universe. The current article has introduced the contents of the Yong-Ho-Bi-Gyeol in the perspective of analytical psychology. However, it has not dealth with the remaining topics including Taesik (胎息, embryonic breathing) and Juchenhwahu (周天火候, the great Celestial circuit firing), due to the lack of author's sufficient knowledge and experience. The unexplored areas of Yong-Ho-Bi-Gyeol will be studied in the future.

• Journal of Science and Technology Studies
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• v.14 no.2
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• pp.281-318
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• 2014

This paper aims to examine women's understanding of technoscience by analyzing girls' comics(少女漫畵, Sonyeo Manhwa). The idea that women were not interested in science was a socially accepted. But this paper reveals that women are interested in science in a different way by analyzing Korean SF girls' comics. By examining an image of science in SF girls' comics in comparison to SF boys' comics(少年漫畵, Sonyeon Manhwa), this paper shows that women look technoscience through 'reflexivity' focused on 'human' and that this special character is derived from the feature of women's culture. SF girls comics have two features. First, girls comics reflect on power made by technoscience rather than describe it elaborately. And the reflexivity is expressed through a mental state, an emotion, and relations between human beings focused on a human nature, an ego, and an identity. It is different from boys comics that give weight to the mechanics and that show simple plot such as utopia or distopia, or a battle of good versus evil. Second, girls comics express technoscience as daily practices. In girls comics, some technosciences are linked to our daily lives and cartoonists and readers consider an 'essence of knowledge' together. It is different from men's view that regards knowledge as power or means.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.223-257
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• 2017

For a long time, it has been claimed that there is no tradition of tragedy in Asian Literature. This is because researchers have regarded Ancient Greek tragedy, which is an imitation of an action and has dramatic structure, as the only parameter of tragedy. The purpose of this paper is to examine the features of Korean tragedy in order to revise the parameters of tragedy. In chapter 2, by examining the generic features of 'drama' and 'lyric poetry', we obtained following hypothesis consisting of two elements: First, we can classify as lyric poetry that which has the dramatic device of the separation between the suffering character and the observer as a tragedy. Second, since in lyric poetry the character observed by the poetic self is eventually the alter ego of the poetic self, the observer in lyric poetry can only have pity towards the character. In Chapter 3, we examine lyric songs created from the third to fourth century B.C. to more modern lyric poetry to analyze the features of Korean lyric tragedy. They all depict a state of deadlock where the poetic self cannot move forward, and they are all structured in a similar way. In this common structure, the poetic self plays two roles: a character who is deadlocked and an observer who feels pity toward the character. By examining these features of Korean lyric tragedy, we suggest a new parameter of tragedy. Korean lyric tragedy can also provide a new perspective on modern tragedy that conflicts with traditional theories of tragedy.

• The Journal of Korean Philosophical History
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• no.28
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• pp.363-386
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• 2010

The purpose of this study is to examine the relationship between theory of Confucian moral cultivation and meditation. Recently our community is more interested in 'a disease of mind'. A view of world, life, values which derived from the distorted perception of 'a disease of mind' can not be treated by psychiatric methods. In this sense, 'a disease of mind' is different from psychiatric illness. In this reason, alternative therapies applying philosophy, literature, arts, and humanities are attracting attention. Meditation is also one of them. In general, Meditation has been developed in Buddhism, but its method is closely related with Confucianism. Buddhist meditation has a pessimistic view of the reality in human life, but that of Confucian philosophy has laid stress on the reality and ego in human life. At this point, the Confucian meditation could provide a clue of solution for us in treatment of a disease of human mind. So Confucian moral cultivation and meditation have a great significance for the treatment of this disease as a methodology. In general, mental healing or psychotherapy has been proceeded by way of dialogue. 'Talking Cure' was conceived to let clients themselves recognize their current situation and find out the problem: "what happened and what's wrong" in their minds. But it does not have a high possibility of successful cure for subjects who are in the state of frustration, confusion, and lost of value. And also it is very difficult to apply to special institutions such as correctional institutions and military soldier who are targeted by current application of Humanities therapy. On this sense, it seems to be valuable to apply Confucian cultivation of mind and meditation which have emphasized the importance of mind-control for this. This study tries to examine theoretically how to relate the Confucian cultivation of mind with meditation, and to suggest a model of Humanities therapy that could be applied by Toe-gye's 『The Method on Preservation of Human mind(活人心方)』. Although Confucian cultivation of mind could present a meaningful theory for curing the disease of mind, it is very difficult to put the theory into practice. It is because Confucian cultivation of mind in itself is a kind of instruction that you need to do in all of your life, and essentially it is difficult to expect a temporary effect by performance or practice. So a cure model of Confucian cultivation of mind will be suggested on this assumption and limitations. This model is attempted on the main purpose of Humanities therapy in accordance with the development of a Korean model.

• 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.