• Korean Journal of Fisheries and Aquatic Sciences
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• v.19 no.2
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• pp.109-117
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• 1986

For the purpose of obtaining basic data which can be applied to processing of retort pouched shellfishes, retort pouched seasoned ark shell, Anadara broughtonii, was prepared. The frozen ark shell was thawed and seasoned with a mixed seasoning powder prepared with $10.0\%$ of sorbitol, $2.0\%$ of table salt and $0.5\%$ of monosodium glutamate at $5^{\circ}C$ for 10 hours, and then dried at $45^{\circ}C$ for 4 hours. The dried seasoned ark shell was coated with $1.0\%$ sodium alginate solution, dried with cola air blast for 2 hours and then vacuum-packed in the laminated plastic film bag (polyester/casted polypropylene= $12{\mu}m/70{\mu}m,\;15{\times}16cm$), and finally sterilized up to Fo=6.0 in hot water circulating retort at $121^{\circ}C$ for 10 minutes. The major fatty acids of raw ark shell and retort pouched seasoned ark shell products were 16:0, 20:5, 22:6, 18:0 and 18:3, and predominant free amino acids of those were lysine, arginine, glycine, alanine, glutamic acid and leucine. In nucleotides and its related compounds of raw ark shell and retort pouched seasoned ark shell products, the most abundant one was AMP, and total extract-N of those was chiefly consisted of free amino acids, betaine and nucleotide and its related compounds. During the processing procedure such as drying and sterilization, unsaturated fatty acids slightly decreased while saturated fatty acids increased, and total extract-N content decreased about a half. From the results of chemical and microbial experiments during storage, it was concluded that the products could be preserved in a good condition for 100 days at room temperature, and their duality could be improved by the coating treatment of sodium alginate solution.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.17 no.1
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• pp.24-32
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• 1984

In order to process instant foods which hold appropriate moisture contents and soft texture, four kinds of retort pouched seasoned-oyster products were prepared as control, seasoned products, solid smoked and liquid smoked product after seasoning and their processing conditions and quality stability during 100 days of storage were investigated. The optimum processing conditions of retort pouched seasoned-oyster product were as follows ; namely, raw oyster was seasoned at $105^{\circ}C$ for 10 min with seasoning solution prepared from sugar, sorbitol, salt, monosodium glutamate and 5'-ribonucleotide and then dipped for 30 seconds in Smoke-EZ solution(Alpha Foods Co., Ltd.) after predried for 30 min in hot-air drier. After. smoking, the seasoned and liquid smoked oyster was dried at $40-42^{\circ}C$ for 2.5 hours, vacuum packed in plastic film bag, and sterilized in a hot water circulating retort at $120^{\circ}C$ for 16 min. Comparing their quality before and after sterilization, TBA value of all the products after sterilization slightly decreased and among texture profiles hardness, toughness and chewiness slightly decreased, while elasticity and cohesiveness were rarely changed. Color value (a value) of the product treated with solid smoke or liquid smoke increased after sterilization. During storage pH, VBM and water activity of all products changed little and TBA values of the solid smoked product and liquid smoked one were lower than that of the others. Viable cell count was negative and texture changed little during storage. As for color difference during storage, green meat appeared on the surface of control and seasoned product after 15 days storage, while the masking of green meat could achieved by solid and liquid smoking treatment. And liquid smelling treatment was more effective than solid smoking. As a conclusion, retort pouched seasoned-oyster product treated with liquid smoke kept their good quality during 100 days storage and it seemed to be consumed as one of the instant foods which hold appropriate moisture contents and soft texture.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.