• Journal of the Korean Society of Costume
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• v.61 no.6
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• pp.86-100
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• 2011

The traditional feminity has gradually been diversified in the 21th century due to a change in the society. This diversification of women's images and styles is derived from the addition of masculinity to feminity. C. G. Jung insist that human being is bisexual in nature. Animus is the male aspect in the women's collective unconscious and it is the archetype through which we generally communicate with the collective unconscious. It is also important to get into touch with the collective unconscious for self-realization. This study analyzes subconscious desires based on the Animus archetype in the collective unconscious of women through the diversity of the gender identity shown in cosmetic advertisements. Therefore this study aims to suggest a marketing strategy for the women's beauty industry in the future. For this purpose, this study conducts an empirical analysis of women's make-up and hair style in cosmetic advertisements through the Jungian Animus theory. The conclusion of this study is as follows: First, gender identity represented in cosmetic advertisements was classified into Mother/Wife, Hetaira, Mediale and Amazon. Second, the Animus archetype stimulates masculinity in women's make-up and hair style. Third, range of utilization of cosmetic products is articulated with the diverse gender identity. This masculinization of women's beauty style is the external expression of collective unconscious and affords human being to reach self-realization.

• Korean Journal of Community Nutrition
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• v.22 no.2
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• pp.103-114
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• 2017

Objectives: This study aims to investigate the married female immigrants' experience on Korean dietary life adaptation, especially identifying the symbolic meaning and nature of experiences. Methods: This study was conducted with six married female immigrants through an analysis of the qualitative materials which consisted of in-depth interviews, field notes and materials. Data was analyzed using Giorgi's phenomenological research methods. Results: The results were deduced as 116 significant statements, 17 formulated meanings (sub-theme), and 6 theme clusters. Six theme clusters comprised of lack of preliminary knowledge and information, conflict and support in relationships, Korean food culture which is different from homeland, adaptation attitudes of Korean food culture according to situation, sharing of homeland food culture, and practical difficulty and expectative service. The participants started Korean life in the dark about Korea and Korean food culture, so they were subjected to trial and error. The conflict between Korean mother-in-law and foreign daughter-in-law came from lack of consideration of daughter-in-law's cultural background. Some participants were hurt because of misunderstanding and nitpicking. They were learning about cooking method, ingredient, seasoning, table setting and manner. Some participants integrated Korean food culture and their homeland food culture. Some of them assimilated with Korean food culture. One of them maintained homeland food culture. The participants who adapted Korean food culture well could share homeland food amicably. They sometimes didn't apply the services which were offered by the government, because the services did not fit their needs. Some of them didn't know the usage route of the services or information. They had resistance about home teaching and it showed that outreach service was not always effective. Conclusions: This study suggested that it is necessary to develop a practical support plan which covers married female immigrants' real needs and system improvement measures.

• Human Ecology Research
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• v.51 no.3
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• pp.355-370
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• 2013

The purpose of this study is to investigate the nature of work-family compatibility in the everyday experiences of dual-earner families. By comprehensively describing how dual-earner families manage daily life, this study shows their current situations. In particular, this study overcomes the limitations of previous studies using the phenomenological research methods. Previous studies partially dealt with the problems of dual-earner couples, such as the role conflict of wives and husbands. However, this study broadly demonstrates how wives and husbands as independent individuals manage their lives by working together for a living. Participants were 6 males and 6 females, who lived in Gwangju metropolitan city. Data were collected through in-depth interviews and analyzed using the method of Stevick-Colaizzi-Keen in Moustakas (1994). The results of this study display that dual-earner couples work for a living, but work is the driving force in their life. Family provides dual-earner couples with a stable life, but their stable life is possible by social support like the assistance of a mother-in-law. Dual-earner couples consider work and family as the essential axis of life, thus they give the same value on work and family. Even though dual-earner couples have a difficult time educating their children because of long working hours and coming home late, they positively combine work and family meeting the needs of self-improvement. Therefore, it is necessary to create a working environment that provides enough time for housework and childcare.

• 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".

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.

• Journal of Korean Medical classics
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• v.11 no.1
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• pp.416-512
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• 1998

The following conclusions are obtained from the studies on the chapters concerning phisiology, pathology, daily conduct, materia medica, pulse, and urinalysis from , of the "Four Tantras". 1. The theoretical basis forming the Tibetan Medicine is the substance of phlegm, bile, and wind each of which is divided into five kinds. These phisiological substances can be transformed into pathological factors when certain environment is formed. 2. In embryology, the semen of the father and menstral blood of mother is considered the most important condition in conception, and the Five factors are regarded as important. There is a detailed explanation of development of the fetus while it stays in the womb of mother during 38weeks, such as the formation of the viscera, channels, sense organs, etc. 3. There is metaphor which compares the human body with the king's palace. With the development of human anatomy, there is the detailed anatomical picture of anterior and posterior aspects of human body. And also there is the measurement of physiological constitution and the three fluids. 4. In division of the channels, they concerned the now of the blood and distribution of the nerve fibers, and each channel is connected with one another. The division of the cannel is namely embryonic channel, channel of existence, channel of connection, and the course of life principle. 5. The seven bodily constituents and three factors of phlegm, bile, and wind are important in sustaining the life of human body as well as growth and maturization, and when their equilibrium is broken, the human body is degnerated, and finally death comes. 6. The signs of death is divided into distant sign, remote sign, certain sign. and uncertain sign, and is used as a clue in diagnosis of the disease. Especially there is a mention about the mechanism of the dreams, and different dreams according to the condition of the patient. 7. In pathology, there is the cause of the disease, the environmental factors which can induce disease, the path by which disease come into the human body, the characteristics of the disease, and the kinds of disease. 8. There is a mention about the conduct, and it is divided into the daily conduct, the mental attitude, and the side-effects which can occur when one puts up with the physiological actions of the body. 9. The daily diet is divided into food and beverage. The food is divided again into grain, meat, fat, boiled food, and spiced food, and the beverage into milk, water, and wine. 10. The pulsation should be taken in lift hand to diagnose heart, small intestine, stomach, spleen, kidney, reproductive organ, and in right hand jungs, large intestine, liver, gall bladder, kidney, and bladder. In the healthy person, the pulse moves 5times in one perspiration, and the type of pulse is constant while the pulse moves 100times. But unhealthy person's pulse is different from this. The urinalysis is the unique part of Tibetan Medicine, and is important in examination of the disease. One should decide which of the three factors are dominant by the obervation of the color, amount of the steam and how long it lasts, odour, foam, and the shape of the swirl in three different states when the urine is hot, warm, and cold. One can determine the life of the patient and which viscera is the cause of the disease by the pulse, and whether the nature of the disease is hot or cold by the urinalysis. 11. The materia medica contains gemstones, minerals, plateau medication, and meat products.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.194-223
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• 2010

I tried here to interpret german fairy tale "Three Dogs" from the aspect of analytical psychology. A poor young shepherd will be 'hero'accidently while wandering the world to find good luck. When he was exhausted and frustrated in wandering life, a stranger appeared before him. A stranger offered barter. So he exchanged three sheep with three black dogs which a stranger had. One dog can bring the food. Another dog can tear everything. The last one can break even steel and iron. After that, shepherd led a satisfactory wandering life. On the way, he met a sad princess who should sacrifice herself for the piece of the country to the dragon which swallows a young girl yearly. But the strong black dog which tears everything, killed the dragon and saved the princess from the sacrifice. After that, a young shepherd promised princess to come back to her after three years of wandering life. In the meanwhile a horse driver played hero false. But the princess couldn't reveal the truth because of the threat of horse driver. Three years later, the young shepherd appeared in the castle. But the true hero was caught in the prison and finally cried out the strongest dog and succeeded in escaping from the prison. And with help of another dog which bring food to him, he could meet the princess and finally married her. So they lived happy life for a long time. But he remembered the poor younger sister. So he wanted to live together with her. After that, three dogs left him with saying, they stayed to see whether he shares his good fortune with his younger sister. Then they turned into birds and disappeared in the air. In this fairy tale can we find many important symbols. With the amplification of symbols and the interpretation of this fairy tale in terms of Jung's analytical psychology, I tried to find the meaning of individuation process in this fairy tale. Hero kills the dragon which could symbolize negative mother archetype. After overcoming the negative mother complex, he could get princess which could be expressive of Anima. This marriage could symbolize coniunctio oppositorum, an important process in individuation. Each fairy tale tells us the individuation process in a different way. And the fairy tale works always in our mind with plain, simple, pure, crystal like nature. Through it can we take precious treasure like wisdom for life.

• Journal of Korean Academy of Nursing
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• v.26 no.4
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• pp.917-929
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• 1996

The purpose of this study is to explore types of postpartum depression and to understand the nature and structure of the postpartum depression by using Q-methodological approach. As a way of research, 55 statements concerning postpartum depression were selected through individual interviews with postpartum mothers and literature review. 30 women were chosen as a subject group for the study, with opinions shown in 55 statements divided into 9 scales by forced distribution. PC QUANL Program was used for analysis and Q-factors were analyzed by using principal component analysis. As a result, postpartum depression experience was classified into 5 types. There are "Role-Strain Type", "Unattributional Depression Type", "Psychosomatic Symptoms Type", "Self-Compassion Type", and "Role-Crisis Type". Type I was named "Role-Strain Type", referring to the strain generally experienced by mothers with regard to the new role as a mother and as a social member. Type II was named "Unattributional Depression Type", referring to the symptom experienced by people who were in a state of vanity and a sense of loss. They often break into tears for no specific reasons. In case of Type III, people in a state of "Psychosomatic Symptoms Type" develop physical symptoms after suffering from inherent emotional conflict. Type IV was named "Self-Compassion Type" refers to the symptom shown by those who feel pity for their children and for themselves. And they show inability to cope with the reality properly. Type V was named "Role -Crisis Type", which is experienced by people who have a burden and a severe fear of their own job and their children in their mind, also showing serious conflict with maternal role. Futhermore, it was carried out to examine structure of postpartum depression in terms of degree of depression and adjustment ability. Type I showed mild degree of depression and relatively good adjustment ability. Type II showed broad range of degree in depression and moderate adjustment ability. Type III showed moderate depression and relatively low adjustment ability. Type IV revealed relatively serious degree of depression and the lowest adjustment ability. Type V revealed very serious degree of depression and the lowest adjustment ability. As a result, considering the structure of postpartum depression. Type I is considered to be a normal depression sympton which most mothers generally experience, followed by Type II, Type III, Type IV and Type V, each of which show increasingly worse degree of depression and lower adjustment ability. In conclusion, it seems to be it is necessary to understand distinct symptoms of postpartum depression and to examine the characteristics and structure of those types, so that it could lead to more individual nursing approach.cteristics and structure of those types, so that it could lead to more individual nursing approach.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.13 no.2
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• pp.79-90
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• 2018

A wide range of challenges and obstacles still exist for "mumpreneurs" in creating or developing their business ventures. It is important to investigate the factors regarding why many mothers choose to become self-employed and partially abandon the benefits offered by traditional employment. This study focus on the individual, but an implied positive relationship also exits between motivational factors and mumpreneurs in Korea. Thus, four factors in this study - push, pull, environmental, and financial factor - raise the practical implications regarding the motivational factors of women entrepreneurial challenges in Korea. This study's findings also consider the nature and changes of Korean mumpreneurs' motivational factors, their challenges, and attitudes as business owners in Korean labor markets. This study's findings suggest that a combination of push and pull factors could similarly trigger new business ownership. The empirical contrast in such variables as motivations or barriers to mumpreneurship, in realities provide a superior understanding of women's tendency or willingness toward business creation, as they struggle to survive in the Korean labor market. They tend to start their own businesses to gain more responsibilities in both work and their families, and want to manage their own lives to contribute as capable members of society. Therefore, any Korean mother, regardless of any industry-specific experience, wants to use entrepreneurship as a shortcut to satisfy her need for self-fulfillment. The general motivational factors for becoming a mumpreneur exist among both external and internal situations. The circumstances beyond their control, such as job termination or unemployment, compel these mothers into the workforce due to their responsibility toward their families, but they simultaneously dream of self-achievement and development. Most mumpreneurs in Korea also want to demonstrate their potential and achieve societal recognition as well as increase in property.

• Korean Parent-Child Health Journal
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• v.7 no.2
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• pp.182-200
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• 2004

Purpose: This study is to explore the essence of those lives who have been living with their mothers- in- law for more than 10years since their marriage by applying Van Manen's hermeneutic phenomenological methodology. It consists of four steps such as concentration on the nature of lived experience, existential research, hermeneutic phenomenological reflection and hermeneutic phenomenological writing. Method: Six middle aged participants who have been living with mothers- in- law in middle size of cities were interviewed and observed with their written consent for one month from 20, April. 2000 to 20 May 2000. To expand insight by analyzing sayings, folks stories, writings, etymology of sigipsalee relevant to it were collected and reviewed. Result: Five essential themes were derived by repeated reviewing the transcription of those interview such as difficulty living with endless heart distress, feeling oppressed, feeling deeply lonely, having a stronger backing as time passes, in turn harmonizing with each other. On the basis of the five essential theme hermeneutic phenomenological writing was done as follow. Participants lived lives filled with uneasy feeling from the newly formed relationship among in laws but especially with mothers- in- law. Participants did their best to be acknowledged found that at a significant moment during family event they would be treated as strangers so that they felt isolated and alone. Mothers in laws played a dominant role in most of family decision even buying their children's clothes. Mother in laws rarely complemented them so that they felt inferior as a person. As time passes. Mothers-in-law and daughters-in-law become adjusted to this lifestyle with each other and assumed a more mature relationship which includes a mutual respect thus better harmony. Participants become to have stronger backing so that they express their opinion to mothers-inlaw. With time both of them are getting old, participants show form of pity to their mothers-in- law. Sometimes participant surprise themselves by noticing a change in their behavior to the same pattern Mothers-in-law have showed them. Conclusion: Although generalizations have limitations, findings resulting from the study will enrich family nursing knowledge and understanding the problems when living with mothers-in- law in the same house. It will give a cleared view of problems faced by middle aged korean women in the Korean patriarchal culture. Researchers have recommended to study experiences of married young adult korean women's generation and the findings compared with this study to show trends and changes.