• Asian-Australasian Journal of Animal Sciences
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• 제22권9호
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• pp.1334-1340
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• 2009

Sufficient food supply for all humans was, is, and will remain one of the main priorities for mankind. The choice between food from crops or animals is related to philosophical, religious and ethical, but also cultural and economical, values. However, the concept of sustainable agriculture takes into account the organization of food supply through future generations. Not only quantity, but also quality is important, especially in relation to food safety and the method of production. Specifically, the aspect of animal welfare is becoming increasingly important with the focus on stewardship and stockmanship, i.e. responsibility of humans for their animals. In the future, implications for sustainability in animal production may be of more concern to stewardship paired by stockmanship, responsibility, consciousness and morality. The moral as a basic concept of sustainable agriculture is to maintain continuous development in harmony with nature to meet requirements in the world for living creatures including human beings to live in and steward. The objective of this paper is to discuss the above issues from different viewpoints on sustainable food supply, increasing food consumption and environmental protection.

• 한국의상디자인학회지
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• 제5권3호
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• pp.37-48
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• 2003

'Pattern' is of very unique nature in each and every country around the world, and its aesthetic feeling of 'pattern' has been handed down according to its nationality and cultural development process. That is, 'pattern' is ornament to symbolize each country's aesthetic standard or choice through some shape, reflecting social consciousness or religion philosophy. Mostly based upon literature survey and case study, this survey paper analytically compares oriental botanical pattern with occidental botanical figure, which has been influenced by Buddhism-Confucianism and Christian religion respectively. The results show that some patterns are commonly used in both area, while meaning differently in some cases: lotus (life), pomegranate (wealth and prosperity in orient, resurrection in occident), grape (fecundity in orient, wealth in occident), dangcho (fecundity in orient, victory in occident). And the other patterns look uniquely used either just in orient or only in occident. For instance, oriental area had its own patterns such as peony (meaning wealth and honour), peach (longevity), ume flower (happiness), orchid (fecundity); while occidental area used lily (purity), olive (peace), palm (victory), and so on. Interestingly, the botanical patterns were used as main patterns in orient whereas as minor in occident.

• 의학교육논단
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• 제19권1호
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• pp.36-46
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• 2017

This study surveyed 506 medical students on their perception of life concept using an open-ended questionnaire. A constant comparative analysis of participants' written responses was conducted. The results revealed 3 main types and several sub-types of life concept. The main types included: humanities & sociology type, scientific type, and humanities sociology & science mixed type. The humanities & sociology type had 6 sub-types: religious values, ethical values, limited time, social characteristics, consciousness spirit soul, and mixed type. The scientific type had 4 sub-types as follows: respiration & metabolism, genetic & reproduction, homeostasis & emergent property, and mixed type. The most prevalent type was the perception that life concept, ethical values in humanities & sociology type. The understanding of the concept of life is essential to medical students' learning and improvement of professional competence. These results may suggest a meaningful direction for medical education regarding the concept of life.

• 영어영문학
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• 제55권6호
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• pp.1221-1244
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• 2009

The death scenes are the culmination of both Doris Lessing's "To Room Nineteen" and Toni Morrison's Sula. Lessing's Susan, an intelligent white English woman, gradually loses the meaning of life as awealthy housewife in the patriarchal society and commits suicide as her solution in Room Nineteen of Fred's Hotel. Morrison's Sula, an African-American woman, grows up without having the normal ego under Eva's matriarchy in a black community named the Bottom. Sula, after Nel's marriage, becomes a symbol of evil to her community and drifts down to death in Eva's bed. Reading these two death stories from the perspective of Jung's archetypal psychology, Susan is not able to continue to live a meaningful life because her life energy is cut off from its source which is in the unconscious. According to Jung, the symbol is the medium of the psychic energy from the unconscious to consciousness. In modern society which is represented by intelligence, the religious and mythical symbols are removed by rationalism, which means disconnection of the flow of life energy from the unconscious. Susan's death can be read as a kind of creating symbol to connect the modern people to the source of life energy. Sula's case is the opposite of Susan's. She remains in the unconscious world without having the proper ego in the absurd reality of racial and sexual problems. Sula finally rises again in Nel's awareness, becoming a symbol of the feminine goddess like goddess Inanna.

• 심성연구
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• 제26권1호
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• pp.36-66
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• 2011

본 논문에서는 무의식의 창조성이 종교와 어떻게 연결되는지를 그리스도교를 중심으로 살펴보려 한다. 융은 인간의 무의식을 과학적으로 연구하려 했던 프로이트의 무의식관이 오직 자아에 의해 무의식적으로 억압되어 있는 부문만을 포함하고 있음을 비판하면서, 무의식의 범위에는 억압된 내용뿐만 아니라 의식의 문턱값에 이르지 못한 모든 심리적 소재가 광범위하게 포함되어 있는 것으로 파악했다. 또한 인간 정신 역시 전적으로 개별적인 현상일 뿐 아니라 집단적 현상이기도 한 것이기에, 이러한 집단정신이 정신기능의 하부를 포괄하고 있고, 의식과 개인적 무의식은 정신기능의 상부를 포괄하는 것으로 보았다. 무의식은 자기조절의 기능을 지니고 있음을 융은 다양한 임상경험과 스스로의 체험을 통해서 알게 되었다. 그러므로 무의식은 '요구'할 수 있을 뿐만 아니라 자신의 요구를 다시 거두어들일 수도 있는 것이다. 이러한 기능을 융은 무의식이 지닌 자율성으로 보았으며, 이처럼 자율적으로 움직이는 무의식이 창조적으로 만들어내는 꿈이나 환상을 통한 상(像)들은 풍성한 관념뿐 아니라 감정을 포함하는 모든 것이다. 무의식의 이러한 창조적인 상들이 인간이 본래의 자기(Self)를 찾아나가는 '개성화의 과정'을 도와주고 이끌어나가는 것이다. 이처럼 자아의식을 보상하는 무의식의 과정은 전체 정신의 자가조절에 필요한 모든 요소를 지니고 있어 창조적인 방법으로 자율적으로 작용하는 것이다. 융이 체험했던 종교란 바로 무의식의 창조성과 자율성에 의해 움직여지는 집단의식의 상들이 의식을 사로잡아 형성된 '누미노줌'에 대한 숙고의 자세이며, 종파란 바로 이러한 상(像)들이 제의(ritual)나 의식으로 굳어져 신앙 공동체로 형성된 것이다. 융은 종교를 최고, 혹은 가장 강력한 가치와의 관계로 파악하고, 이러한 관계는 양면적, 즉 자유의지에 의한 것이기도 하고 불수의적인 것이기도 한 것으로 보았다. 따라서 사람들은 하나의 가치, 즉 어떤 에너지가 부하된 정신적 요소에 의해 무의식적으로 사로잡힐 수도 있고, 혹은 그것을 의식적으로 수용할 수도 있게 된다. 융은 인간 속에서 최대의 세력을 갖고 있는 압도하는 정신적 요소, 또는 그러한 심리학적 사실이 신(神)으로서 작용하는 것으로 보았다. 융은 어린 시절부터 스위스 개혁교회의 전통적인 분위기에서 자랐지만 자신을 헌신적인 그리스도교인 으로 생각하지는 않았던 것 같다. 그에게 다가온 기독교는 지적(知的) 정직성도 부족했고 영적인 활력도 부족한 생명력이 사라진 습관적이고 관례적인 한 기관일 뿐이었다. 융은 12살 때 자신의 환상을 통해 만났던 극적인 종교적인 체험을 통해서 자신의 무의식 안에 살아있는 신의 존재를 인식했기에, 일생을 통해 끊임없는 신학적인 질문과 삶 안에 얽혀있는 종교적 문제들과 대면했다. 이는 분명히 제도화된 그리스도교의 소생을 위한 융 자신의 개인적인 관심이고 사랑이었음을 이 논문에서 밝혀보려 한다.

• 영어어문교육
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• 제4호
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• pp.249-267
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• 1998

"The Waste Land" is Eliot's best known poem. It was first published in 1922 and became a famous poem in modem poetry by the 1940's. The poem is a statement of his personal experience with spiritual crisis, this simple outline is complicated and universalized by being set within the structure of 'the Fisher King legend'. The fisher King legend was studied by Miss Weston in From Ritual to Romance and Sir James Frazer in The Goldon Bough which traced the vegetation myths. It explained the cycle of the seasons in relation to the death and rebirth of a god. The god died in the winter with the death of the vegetation and was reborn in the spring with the rebirth of the vegetation. Sir James Frazer reaced these ancient rituals within the Christian world. He indicated that the death and rebirth of Christ falls within the pattern of this ancient ritual. Also Miss Weston transformed that ancient ritual into Christian terms, and connected it with the Quest for the Holy Grail. Eliot used not only the title, but the plan and a good of the important symbolism of the poem from these two books. "The Waste Land" is a difficult one because of the numerous interruptions in the narrative. On the superficial level, the story covers a 12-hour period in a day. It is also in "the stream of consciousness." It might be called the internal monologue; that is, "the free association of ideas in the mind of the narrator," Eliot experiments with both the idea of time and with the stream of consciousness, He employs a number of quotations and allusion from the Classic literature. So, his technique in "The Waste Land" consists of the juxtaposition of the present with mythcism and religious symbolism derived from the past. The structure of the poem is built out of the contrasts in time. The poem illustrates his conception of the past as an active part of the present. "The Waste Land" has "a symphonic structure" composed of five parts, which are linked by the repeated themes. The theme is the death and salvation of the Waste Land. It is drawn from the Fisher King myths. Moreover, he has absorbed into the structure of this poem the language, phrases, and associations of other writers. It gave the poem the universality both of theme and of pattern. Also, his intricate and fine techniques added the universality to the poet's personal material. At last, the verse pattern of the poem follow the same basic structure as the thematic patterns. Again in symphonic style, the verse varies from section to section. The interruption of real time is associated with the flow of consciousness. Though the poem is a complex structure, there are the interweavings of a great deal of ideas into a simple, brief statement. By these poetic techniques the poem manages to have good harmony and unity between the thematic pattern and narrative structure. "The Waste Land" therefore, became the greatest poem in the 20th century modern world.

• 가정과삶의질연구
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• 제1권2호
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• pp.89-106
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• 1983

After accepting the modernized western culture, we, the Koreans, had traditionally patriarchal valuation on the family life, which has been changed into modernize on in these days. Under these circumstances, we examined into family consciousness of workmen, office workers and student of universities in Pusan with questioning papers by inquiring their general views of family, marriage, family planning , and inheritance. The results obtained can be summarized as follows. 1. General views of family 1)Most of them prefer nuclear family to gross one in structure of family. In decision of family's affairs, the lower educated persons want an unilateral relationship, which means unconditional obdience to their parent's opinion. they are more concerned about the profit of the family than that of individual. on the other hand, they want 2-generations nuclear family system. 2) Concerning children's future affairs, they want compromising method. 2. Views of Marriage 1) Date with the other sex motivated their desire to improve social adaptation and social association. 17-19 year old students regard date as a preparatory stage of marriage. They consider it most desirable date to enjoy free conversation each other. They hope their date partners are high educated. 2) The conditions of mate selection are in order character, health, vitality in living, appearance and education. The less educated placed an emphasis on vitality in living. 3) They are not much interested in marital harmony. If parents are against their marriage an account of bad marital harmony, they will take into consideration about it. 4) They wish to keep purity before marriage, as possible. They want engagement period of 6 months. Any agreeable reasons shall compel them to break off their appointment. 5) they consider it ideal for mate's age to be 26-30 years old, and also think it affirmative to follow their parent's agreement in marriage. It is considerable that they put off their marriage only because they have lots of work to do before marriage. 6)Marriage declaration is to be made on the wedding day. It still exists that they don't want to marry when they are inth same surname and family tree. But it is clear that they don't regard it as the reason of breaking off the betrothal. 3. Family Planning 1) They are willing to agree to the campaign "just two is enough". They want a son and a daughter. Even though they have two daughters, they won's bear child to get son. 2) the lower educated persons are ignorant of the method of birth control. 4. Inheritance 1)Most of them say householder inheritance is to be kept up continuously. It is reasonable that anyone who can afford to perform religious service should bear it responsibility. 2)They don't want the difference in inheritance as the conscious to the conscious of the equality of the sexes spread widely into our society, but it is worthy of notice that some of them still don't mind unequal treatment. 3) When they have no child, the property inheritances are in order his wife and his parents. According to above mentions, we conclude like this: Their consciousness of marital harmony, marriage, family planning and inheritance shows definitely passive rationism in the transitional stage which is mixed with western individualism and traditional feudalism. On account of being lack of steady fast self-conscience, they can not make their positive reaction on anything. Finally, we should make every possible efforts to have our firm self-conscience through the re-education.

• 심성연구
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• 제28권2호
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• pp.107-138
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• 2013

현대 임상정신의학이 그동안 잊어버렸거나 소홀히 해온 문화와 심성의 관계를 다음과 같은 내용으로 살펴보았다. 1. 문화 :01) 문화정신의학의 공적과 한계 및 그 해결책 ; 2) C.G. 융의 비 서구문화의 경험 ; 3) 융의 분석심리학적 입장에서 본 문화 ; 4) 문화스펙트럼 모델 2. 심성 :01) 원시시대 및 고대의 심(心) 신(身)관 ; 2) 동양적 심성론 ; 3) 자기Self와 동양사상 문화정신의학은 정신건강문제의 문화적 요인을 규명함으로써 정신의학에 큰 기여를 해왔으나 문화적 차이에만 관심을 집중한 나머지 인류보편의 공통된 심성을 도외시하는 경향이 있었고, 인간의 건강한 심성을 등한시하고 문화의 역사적 측면을 간과하였으며 문화 상호간의 역동적 상호관계의 무의식적 심층적 측면을 보지 못했다. C.G. 융의 여행을 통한 이異 문화 체험 양식과 C.G. 융의 분석심리학설은 이 점에서 문화정신의학의 한계를 넘을 수 있는 가능성을 제시했다. 이에 따르면 인류학자들의 문화에 대한 다양한 개념 속에는 집단적 의식collective consciousness뿐 아니라 집단적 무의식에 뿌리박은 내용이 발견된다. 저자는 이를 효孝를 예로 설명했다. 저자는 또한 문화 스펙트럼cultural spectrum이라는 설명모형을 제창하였는데 한국인의 경우 샤머니즘, 불교, 도교, 유고, 기독교 문화가 한 개체의 인격을 여러 가지 스펙트럼으로 구성됨을 제시하였다. 주로 네 가지 유형을 분류하였는데 그것은 1) 주로 불교문화가 우세한 사람, 2) 주로 유교문화가 우세한 사람, 3) 주로 샤머니즘문화가 우세한 사람, 4) 주로 기독교문화가 우세한 사람이다. 비록 의식표면은 하나의 종교문화가 우세하지만 내면에는 다른 종교문화가 섞이게 되며 가장 심층에 샤머니즘 문화를 공유하고 있다고 보았다. 문화와 정신건강의 관계를 이해하고 치유의 접근을 할 때 이러한 스펙트럼 시각이 필요하다. 저자는 인간심성에 대한 고대중국의 개념과 동양종교의 관념, 그리고 C.G. 융의 자기개념에 대한 이해를 소개하고 이에 비길 수 있는 전체정신의 중심에 관한 한국의 선사, 원효의 생각, 대승기승론의 일심(一心), 노자의 도(道), 이퇴계의 천명도(天命圖), 이기설(理氣說)을 융의 분석심리학적 입장에서 해석하였다. 궁극적으로 정신요법의 목적은 분석심리학적 입장에서는 '하나가 되는 것' 이며 '하나'가 됨은 문화에 제약된 인간으로서가 아니라 문화를 포함하나 이를 넘어선 인간 심성 전체가 되도록 하는 것이다.

• 대순사상논총
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• 제35집
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• pp.147-180
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• 2020

이른바 '존재의 대둥지(The Great Nest of Being)'는 영원철학의 존재론으로서 영원철학의 핵심 개념이다. '존재의 대둥지'는 역사적으로 존재해 왔던 세계 종교들의 심층, 즉 존재와 의식의 홀라키(holarchy)를 단적으로 보여준다. 본고에서는 세계 주류 종교들의 심층을 파악하기 위해 다양한 존재의 대둥지를 고찰해 보고, 대순사상에 나타난 존재의 대둥지는 역사적으로 출현했던 이들 대둥지를 종합하는 성격을 지니고 있음을 밝힌다. 영원의 철학에 따르면, 궁극적 실재에 대한 여러 종교들의 차이가 실제(實際)의 차이가 아니라 단지 용어상(用語上)의 차이에 불과하다. 즉 '동일(同一)한 궁극적 실재에 대한 상이(相異)한 표현(表現)'에 불과하다는 것이다. 따라서-언어학적으로-존재의 대둥지에 나타난 궁극적 실재관은 '동일한 기의(記意, signifié)', '상이한 기표(記標, signifiant)'로 요약된다. 그런데 선행연구에서 밝힌 바와 같이 대순사상에서의 궁극적 실재는 초월적·인격적 존재인 동시에 내재적·비인격적이다. 이러한 사실은 특히 대순의 종지(宗旨)에 구체적으로 명시되어 있다. 즉 대순의 종지는 기존 종교사상의 존재의 대둥지에서 나타나는 실재에 대한 개념들과 그 지향점을 함축적으로 내포하고 있을 뿐만 아니라, 기존 종교사상들이 내세웠던 이념들을 두루 아우를 수 있는-온 우주(The Kosmos)의 네 코너로서 사상한(four quardrants, AQAL)으로 고찰해 보면-범(凡) 우주적 이념을 두루 포괄한다. 따라서 대순사상의 종지(宗旨)는 궁극적 실재에 관한 세계 주요 종교사상의 동일한 기의(記意)를 아우르고, 상이한 기표(記標)를 해소할 수 있는 단초(端初)를 제공한다.

• 복식
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• 제13권
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• pp.51-72
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• 1989

In this thesis, I examined the mental, philosophical aspects and the aesthetic sense of our ancestors through the study of the patterns pictured in the mural paintings of Koguryo dynasty's old tomb. To view the mode of construction in Koguryo dynasty from present angle, the detailed analysis of the patterns was done. As a result, I could fully understand the formative consciousness of our nation. 1. I defined the process of transition of the mural paintings by putting some 70 mural aintings into the form of a diagram. 2. The cultural aspects of the mural paintings in Koguryo dynasty were characterized by the fusion of our primitive religion and Buddhism, Confucianism and Taoism which were introduced from China. From this fact, I could inferred that Koguryo people were giving off the strong desire for the faith by means of the mural paintings. Further more I found that configuration of the patterns such as religious elements. 3. The types of the patterns were classified into four types, this is, geometric type, natural type, cultural type and abstract type, Among these types, geometric type and natural type were nonsymbolic in nature but became cultured and abstracted in course of time. cultural pattern and abstract pattern got the symbolic meaning in the long run. Of all the constitution of the patterns represented in the mural paintings such as repeat constitution, left and right symmetric constitution, top and bottom symmetric constitution and rotary symmetric constitution, the left and right symmetric constitution was mainly used and some monotony of left and right symmetric constitution. The analysis of motif which was got from the mode of the patterns showed that the mixing of symbolic and nonsymbolic patterns made it possible to regard the separate symbol as compound in nonsymbolic patterns and the combination between nonsymbolic patterns ensured the understanding of other patterns in certain cases. Our ancestors made great efforts to transmit certain meaning symbolically. Also to heighten the symbolism, they drew the meangless patterns firstly and then appended meaning to those patterns secondly. Furthermore, they offered the background to the patterns comblined with symbolism, so that meaning transmission was clarified at last. As mentioned above, the patterns shown in the mural paintings of Koguryo dynasty's old tomb were characterized by natural beauty. And natural beauty was found out clearly in the form and constitution of the patterns. Therefore I concluded that our nation's religious, philosophical tradition was acted on the patterns strongly.