• Ocean and Polar Research
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• v.26 no.1
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• pp.87-101
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• 2004

This paper delineated the ecology including movement (departure from the rookery and returning to the rookery), egg-laying, and hatch of the penguins occurred in the cold years and a less cold year in the vicinity of King Sejong Station, King George Island off the Antarctic Peninsula. The years of 1988, 1991, 1992, and 1995 were selected as cold years and the year of 2001 was selected as a less cold year based on the mean annual temperature of the years. Gentoo Penguin (Pygoscelis papua) left their rookery in May, meanwhile some remained around the station. They returned in middle-September in the less cold .year, and returned in late-September to early-October in the cold years. Chinstrap Penguin (Pygoscelis antarctica) left their rookery in early-April in the cold years as well as in the less cold year without exception. They returned to the rookery in late-October to early-November in cold years, meanwhile in early-October in the less cold year. This difference in the returning of this bird seems to be related with the exposed sea water, i.e., sea ice condition to feed in the sea. The global warming will lead to the appearance of birds which breed in the Sub-Antarctic. For example, one pair of King Penguin (Aptenodytes patagonicus) was observed in the Maxwell Bay in austral summer. And a pair of snide-like bird was recently observed for the first time in November 2001 at the penguin rookery located in the Barton Peninsula, King George Island. And it will also lead to the disappearance of an Emperor Penguin (Aptenodytes forsteri) which appeared in the full winter when Maxwell Bay and Marian Cove were frozen. It seems that the behaviour of the penguins observed around the station shows the complex effects of the ecology of the birds in combination with the natural environments, which include feeding strategy and areas, animal Instincts, exposed terrain related to weather conditions, and globa1 warming. It is necessary to take further observation and carry out systematic researches on the birds including penguins around the station which show the ecology of the birds as well as the environmental changes.

• Journal of Animal Environmental Science
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• v.16 no.2
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• pp.129-134
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• 2010

This survey was carried out to investigate the dimensions of farrowing accommodation and farrowing crate by types. Farrowing crates are used to prevent the crushing death in the swine industry generally but farrowing crates include many problems in the animal welfare viewpoint: e.g. restriction of movements and maternal instincts. Therefore, the studies of alternative systems have been discussed for a while in U.K., U.S.A. and Canada. We surveyed eight farms for about eight months. To accurately compare the farrowing housing, small scale swine farms (3,000hd or less) were excluded from all data in this survey. Lactating accommodations were divided into vertical lactating accommodation type and diagonal accommodation type, and farrowing crates were divided into vertical bar type and horizontal bar type. In this survey, nipple waterer, partial slotted floor and total slotted floor were 80%, 40% and 60% respectively, and the lactating accommodations' dimensions ranged from 3.90 to $4.92\;m^2$. We believe that these data of the survey contribute to develop alternative systems and then contribute to improve the animal welfare in Korea.

• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.1-27
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• 2012

It aims to deal with a topic of coniunctio oppositorum, hieros gamos in a Korean fairytale <Gurungdungdung Sin Seonbi>, in which a human heroine was marrying an animal husband. This Korean fairytale may be compared with Greek mythology <Eros and Psyche> introduced by Apuleius and <Dassingende springende Löweneckerchen> collected by Grimm Brothers. All these fairytales commonly tell that animal husband figures have divine nature. Because animals live their lives totally obeying instincts, the collective unconscious principles of species are completely accomplished. The animal nature excludes ecocentric attitude so that it has transpersonal divinity. The hero is transformed into an animal in the fairytales, which will provide an opportunity to change a one-sided exaggerated attitude of the ego consciousness and acquire universal humanity. During being an animal, the hero would have experienceds to recognize true meaning and value of other living creatures in nature and have attained wisdom of nature. The animal is a symbolic being who will realize value of collective and universal life so as to act therapeutically and contribute to the total personality, individuation processes. Animals in the fairytales correspond to the compensatory contents of the unconscious. Animal figure itself is opposite to the ego consciousness itself because the ego understands the unconscious contents like animal figures have instinctual impulse that the ego will not accept at all. Coniunctio oppositorum in the fairytales is going to show the ego's rendezvous processes to meet the unconscious. The fact that the hero turns into an animal or marries animal partner is a psychic event which greatly lowers under the level of ego consciousness. To overcome the state, it is essential for the hero to regain humanity or to transform animal partner into a human being. By the recovery of humanity or reaching the human level, compensation of the unconscious can be realized in the conscious life. In a Korean fairytale <Gurungdungdung Sin Seonbi>, male partner is a serpent but the heroine marries the serpent and make it cast off skin. Over sufferings and complishment of several tasks, heroine truly meets her husband. In this processes, the heroine obtains divinity. As result, her marriage to animal husband means hieros gamos. In this fairytale, we will be able to look through the ways how female ego-consciousness to make relations to the unconscious and to fulfill individuation.

• Journal of English Language & Literature
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• v.54 no.4
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• pp.483-509
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• 2008

For the last decades, criticism on Frankenstein has tried to make a link between Victor's Creature and Rousseaurean "man in a state of nature." Like the Rousseaurean savage in a state of animal, the monster has only basic instincts least needed for his survival, i.e. self-preservation, but turns into a civilized man after learning language. Most critics argue that, despite the monster's acquisition of language, his failure in entry into a cultural and linguistic community is the outcome of a lack of sympathy for him by others, which displays the stark existence of epistemological barriers between them. That is to say, the monster imagines his being the same as others in the pre-linguistic stage but, in the linguistic stage, he realizes that he is different from others. Interpreting the Rousseaurean idea of language, which appears in his writings, as much more focused on emotion than many critics think, I read the dispute between Victor and his Creature as a variation of parent-offspring conflict. Shelley criticizes Rousseau's parental negligence in putting his children into a foundling hospital and leaving them dying there. The monster's revenge on uncaring Victor parallels the likely retaliation Rousseau's displaced children would perform against Rousseau, which Shelley imaginatively reproduces in her novel. The conflict between the monster and Victor is due to a disrupted attachment between parent and child in terms of Darwinian developmental psychology. Affective asynchrony between parent and child, which refers to a state of lack of mutual favorable feelings, accounts for numerous dysfunctional families. This paper shifts a focus from a semiotics-oriented perspective on the monster's social isolation to a Darwinian perspective, drawing attention to emotional problems transpiring in familial interactions. In doing so, it finds that language is a means of communicating one's internal emotions to others along with other means such as facial expressions and body movements. It also demonstrates that how to promote emotional well-being in either familial or social relationships entirely depends on the way in which one employs language that can entail either pleasure or anger on hearers' part.

• 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.