무의식의 창조성과 종교: 그리스도교를 중심으로

김정택 ( Jung Taek Kim ) 한국분석심리학회 2011 心性硏究 Vol.26 No.1

본 논문에서는 무의식의 창조성이 종교와 어떻게 연결되는지를 그리스도교를 중심으로 살펴보려 한다. 융은 인간의 무의식을 과학적으로 연구하려 했던 프로이트의 무의식 관이 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 그리스도교인으로 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. 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 reli gious 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.

이냐시오 “영신수련”에 대한 분석심리학적 고찰

김정택 ( Jung Taek Kim ) 한국분석심리학회 2010 心性硏究 Vol.25 No.1

크리스챤 영성의 관점에서는 ``영성(靈性)``이란 바로 우리가 우리 자신이 되게 하는 영적 씨앗으로써 누구나 그 씨앗을 발아시켜 자기 자신의 온전한 본 모습을 찾아가는 길이다. 자기실현(自己實現) 또는 개성화과정은 융의 중심사상으로, 개인적 성격의 발달을 지향하는 분화의 과정이다. 달리 말해 의식과 무의식의 통합을 이루어 자신이 가지고 있는 모든 기능을 온전히 제대로 사용할 수 있도록 함으로써 전체성(全體性)을 달성해 나가는 과정이다. 그렇다면 이는 인간 누구에게나 주어진 삶의 중심과제일 수밖에 없다. 이런 측면에서 보면, 영성신학적인 견해와 분석심리학적인 견해가 서로 만날 수 있는 길이 보인다. 스위스 취리히(Zurich)의 연방기술연구소에서 1938년부터 1941년까지 열렸던 특강 시리즈에서, 융은 동양과 서양의 전형적인 상징과 변환과정에 대한 고찰을 통해 요가와 이냐시오 성인의 ``영신수련``, 그리고 연금술에 대해 강의하면서, 서양을 대표하는 인간 정신의 변환의 도구로써 이냐시오의 ``영신 수련``을 들고 있다. 따라서 본 논문에서는 이냐시오의 ``영신수련``에 대한 융의 견해를 중심으로 ``영신수련``을 개성화의 과정과 비교해봄으로써 그 분석심리 학적 함의를 조명해보는데 중점을 두었다. The main focus of this article investigates Jung`s analytic implications of the Spiritual Exercises by St. Ignatius of Loyola. The Exercises is referred to not only as the tool for transformation that transformed Ignatius from a soldier of the world into a soldier of God and led him to a completely changed life but also as a tool which galvanizes self-realization, i.e., individuation process, in which a faithful experiences the presence of God in his life and is in search for himself in a new way. The interest in the Exercises regarded as a Western version of Yoga of the East which is a tool for transformation led Jung to give a series of 20 lectures on the Exercises in a seminar held in Zurich from 1939 to 1940. Curiosity about Jung`s understanding on the Exercises provokes my desire to step into this research. The Exercises is a book for spiritual exercises that prepare and dispose one`s soul to rid itself of all disordered attachments and to order one`s life. The Exercises is made up of four Weeks. The First begins with ``Principle and Foundation`` which illustrates what human beings are created for. It leads retreatants to rid themselves of disordered attachments and to have a new perspective on life by the consideration and contemplation of sins as the subversion of the Principle and Foundation. The Second is the period in which retreatants accept Christ as the Master of their lives through the meditation and contemplation of the life of Christ. In the Third, retreatants take part in the salvation history of Christ not only by actively participating in the Passion of Christ but also by incorporating the Passion into their lives. The Fourth aids retreatants to undergo their transformation and experience it deeply in order to participate in the new life of Christ who by His resurrection overcame death. In conclusion, Jung viewed the Exercises as a Western tool which plays the similar role of Yoga of the East which engenders inner transformation. The four-week-long retreat helps retreatants to meditate on God who unifies everything and is Himself/Herself the perfect union or the unity so that imperfect retreatants are given opportunities to undergo complete metamorphosis into the immortal, indivisible, and impeccable God. Jung understood that this metamorphosis leads human beings to the totality, that is, the genuine self as the image of God. The author interprets that it is the transformation that the Exercises tries to attain, which resonates with individuation, the key element of analytic psychology.

가톨릭 미사에서의 "구원"의 상징성

김정택 ( Jung Taek Kim ) 한국분석심리학회 2009 心性硏究 Vol.24 No.2

본 논문에서는 가톨릭의 미사에 나타난 구원의 상징성을 칼 융의 분석심리학적 입장에서 조명해 보고자 한다. 인간의 구원에 대한 동경은 인간 의식이 태어나면서부터 시작된 것이기에 모든 인간의 증언에서 보편적으로 발견되고 있다. 그리스도교는 하느님과 인간의 역사를 구원의 역사로 보면서 구원을 하느님 계시(啓示)의 한 사건으로 보고 있다. 융은 미사의 목적을 일종의 ``신비적 관여``, 혹은 사제와 신자가 그리스도와 하나 되는 것으로 보았다. 미사에서 제물이며 동시에 제물을 바치는 자인 그리스도의 희생은 성체변화에 대한 사제의 말을 통해서 일어나는데, 이는 한편으로는 우리의 심혼이 그리스도와 동화되는 것이고, 다른 한편으로는 그리스도의 형상을 우리의 심혼 속에 내면화하는 것으로 보았다. 융은 그리스도의 희생적 죽음은 구체적 시간 안에서 일어났지만 그 자체는 시간을 초월하는 사건인 것으로 보았다. 고통당하는 구속자(redeemer)가 매달린 십자가는 그리스도인들에게는 참으로 심오한 믿음의 상징이며, 바로 대극의 갈등을 하나로 통합한 구원의 상징이기도 하다. 그것은 바로 대극의 화해와 이를 통한 전체성의 달성을 의미하는 것이다. 그러므로 융은 성찬의 비의를, 부분적이고 유한한 인간의 심혼을 그 리스도로 표현되는 전체성으로 변환시키는 것으로 본 것이다. 이는 가톨릭의 미사가 지닌 분명한 인간구원의 상징이며, 이런 면에서 미사는 바로 개성화 과정의 의식이라 부를 수 있는 것으로 융은 이해하고 있다. Salvation is one of the core concepts of Christianity. As every facet of human history witnesses universal existence of salvation, longing for salvation began as human consciousness came into being. Christianity refers to history of God and humanity as that of salvation, which is one of the revelations of God. The term "revelation of God" deals with how God has made the will of God known to human beings. The will of God is the saving will of God found in humanity and can be understood as the specific act of God`s self-giving in order to save humanity. In the Old Testament, salvation means to help, to support, and to redeem while in the New Testament, it means help, redemption, liberation, intervention of God, healing, a guarantee of life, happiness, peace, and forgiveness of sins. This thesis focuses on symbolism of salvation from a perspective of analytical psychology. Carl Jung remarked that the purpose of mass is a sort of ``mystic participation``, where priest celebrant, participants in mass, and Christ become one body. In the mass, transubstantiation, the transformation by which the bread and wine of the Eucharist becomes in substance the body and blood of Christ, who is both sacrifice itself and the priest who offers the sacrifice, takes place when the priest reads the Eucharistic prayer. It refers to the assimilation of hearts and souls of the participants into Christ and the internalization of the image of Christ into their heart and soul. Therefore, mass repeats, at least allusively, the whole drama of the Incarnation of Christ. Participants at mass become sacrifice itself. However, becoming sacrifice is only possible when they give themselves selflessly as sacrifice as Jesus gave himself as sacrifice with his free will. In the Eucharist, it is when priest celebrant reads the part of the Eu-charistic prayer referring to the transformation of the substances of bread and wine that the substances of bread and wine are turned into the substance of Christ himself. The moment of the change is a moment of the Incarnation of Christ and a moment where Christ`s suffering and death meet. This is a symbol that makes it possible for priest celebrant and participants in mass to be saved. Hence, the transformation of the bread and wine into the body and blood of Christ at mass symbolizes salvation. The author argues that the symbol of transformation and that of salvation at mass are inseparable as if they are the two sides of the same coin. Priest celebrant at mass brings this mystic moment into relief but the person in operation actually at mass is Christ who sacrifices himself always and everywhere. Carl Jung regarded Christ`s death as an event that transcends time frame even though it took place within a chronological dimension of time. For Christians the cross on which the suffering Redeemer was hung is the symbol of profound faith and of salvation that unify extremes of conflicts operating in polarity. This means that reconciliation of the extremes becomes a reality and realization of wholeness is also possible through the reconciliation. Therefore, for Jung the importance of the mystic meaning of the Eucharist lies in the transformation of part and limited hearts of humanity into wholeness manifested in Christ. This indicates an apparent symbol of salvation of human beings embedded in mass and in this light Jung understands mass as a liturgy of individuation process. From a perspective of analytical psychology, Christ who is God but became human being demonstrates that the Self made an approach to the ego and opened the possibility that the ego can recognize the self, a true human aspect. In other words, the fact that the Son of God became human being indicates that the Son of God opened the door to self? realization, i.e. individuation. This is Christ`s salvific enterprise and the symbol of salvation continues to be present at the Roman Catholic mass. For Christians, salvation is a way to recognize wholeness of oneself as the Imago Dei by giving the ego as a sacrificial offering and participating willingly in the life of Christ. This is a way that leads them to the self and is related to Jung`s ``individuation process.``

청소년이 지각하는 부모의 양육태도와 청소년의 심리유형과의 관계

민정식,김정택 한국심리유형학회 1996 심리유형과 인간발달 Vol.3 No.1

본 연구는 성격을 전체적인 심리 역동성의 측면에서 고려한 Jung의 심리유형론을 근거로 한 청소년의 심리유형과 그들이 지각하는 부모 양육태도에 관한 연구이다. 어린이 및 청소년 심리유형검사 MMTIC에서 나타나는 미결정 영역(U-baud)이 미분화과정에서 나타나는 현상이기도 하지만, 부모의 양육태도의 변인으로 인해 생겼을 수도 있다는 가정에서부터 이 연구는 시작되었다. 그리하여 자녀들의 교육과정에서 생길 수 있는 부모와 자녀들간의 보이지 않는 갈등을 이해하고, 서로 지각의 차이로 인해 생기는 오해의 소지를 파악하여 좀더 나은 자녀 교육지도에, 그리고 학생지도, 상담장면에 도움이 되고자 하는 데에 연구목적을 두고 있다. This research is to investigate how the psychology type of Jung and the parental attitude are correlated. Working on this research, I confidently realized that the U-band part of children's personality, on the process of their personality specialization, may possibly already influenced by their parential attitude. Aim of this research is to provide better guidance for parents, teachers and counselors by understanding conflicts and different perception levels with childrens. In conclusion, comparing and contrasting primary school students and middle school students, middle school students have greater tendency level of U-band part through the research. The reason why is that the middle school students, compared to primary school students, have more influences from outside world than from their parents. When primary school students feel the aggressive of parent's it affect to their U-band (E/I). When parents demand to much sumission to primary school it also affect to their U-band(E/I). For the case, when the students feel that their parential attitudes discourage to them, the primary and middle school students had different results. The primary school students influenced by only their mothers. However, the middle school students were influenced by only their father. When primary school students feel their parential attitudes are irrational, their U-band(E/I) had affection by them.

우리나라 상차림의 영양적 평가

김영순,이정희,오순덕,김수현,이정민,남택수,박태식,천유정 高麗大學校 倂設 保健大學 保健科學硏究所 2002 保健科學論集 Vol.28 No.1

This study was carried out to investigate the current nutritional problems owing to the increased consumption of westernized food in Korea and also was conducted to compare the nutritional characteristics of Korean traditional meal with those of the Western diet in similar serving size. The results obtained from nutritional evaluation are as follows: 1. The percentage of calories represented by carbohydrate: lipid: protein was 65:15:20 respectively for Korean traditional meal (Table setting of 3 Chop) therefore these ratios meet the dietary recommended allowances for Koreans. 2. Nutrient values of Korean traditional 3-Chop were shown to be better balanced than those of Western diet when the nutrients of the two types of diet were estimated by similar serving sizes and calories. 3. Compared to the Korean traditional meal, most fast foods were nutritionally imbalanced especially in that most of them showed higher amounts of fats. These results show that Korean traditional meals supply ideal nutrient intakes in contrasts to the westernized diet, therefore much work remains in developing a variety of menus and standard recipes for Korean traditional meals according to the changes in diet trends as well as emphasing the importance of Korean traditional meals as part of an ideal, well-banlanced diet.

소아 대퇴 근위부 골절의 치료결과

정성택,이근배,윤택림,문은선,송은규 全南大醫大 2001 전남의대학술지 Vol.37 No.1

수입각증후군에 의한 급성 복증 1례

정은욱,지삼룡,이영태,박지훈,김동기,제인수,채두근,박성재,박은택,이연재,이상혁,설상영,정정명 白中央醫療院 2005 仁濟醫學 Vol.26 No.1

Afferent loop syndrome is an uncommon complication of a gastrectomy and Billroth Ⅱ reconstruction. It may cause symtoms at any time from the first postoperative day to many years after the gastrectomy. Afferent loop syndrome is characterized by abdominal pain, vomiting and elevation of serum amylase. Thus, it is difficult to differentiate afferent loop syndrome from other cause of acute pancreatitis. However, the history of gastrectomy can be an important clue for diagnosing afferent loop syndrome. We experienced one case of chronic afferent loop syndrome with acute pancreatitis. After appropriate management, the abdominal pain disappeared and serum amylase level decreased. We report this case with a review of relevant literatures.

N-nitrosodiethylamine을 투여한 쥐의 간조직에서 polyamine과 c-AMP의 생성에 관한 연구

鄭夏承,金瑛洙,李美景,朴澤奎 建國大學校基礎科學硏究所 1990 理學論集 Vol.15 No.-

쥐에 N-nitrosodiethyamine을 복강주사하여 간조직에서의 polyamine과 c-AMP의 변화에 대하여 연구하였다. HPLC로 분석한 결과, polyamine과 c-AMP의 농도는 복강주사후 3일에 대조군에 비해 약 1.2배 증가하는 현상을 나타내었으며, 10일에 각각 3.6배와 1.2배 증가하였다. spermidine과 spermine농도의 증가는 c-AMP와 관련이 있는 것으로 보이며, 조직에서 polyamine과 c-AMP측정으로 종양의 임상화학적 진단에 유용하게 활용될 것으로 기대된다. The change of polyamine and c-AMP content in the liver of rat were investigated after a single intra peritoneal injection of N-nitrosodiethylamine. These compounds were analyzed quantitatively by HPLC. Both polyamine and c-AMP concentrations showed a slight increase at 3days after injection and elevated to a level about 1.2 times higher than of control value. Polyamine and c-AMP concentrations increased to 3.6 and 1.2 fold of control at 10 days after the N-nitrosodiethylamine injection. An increase in spermidine and spermine concentration may be related to c-AMP. The data suggested that the determination of polyamine and c-AMP level may have clinical utility for tumor monitoring.

적응관측기를 이용한 SPMSM의 속도 및 위치 센서리스 제어

정택기,이정철,이홍균,정동화 국립7개대학공동논문집간행위원회 2003 공업기술연구 Vol.3 No.-

This paper is proposed to position and speed control of a surface permanent magnet synchronous motor(SPMSM) drive without mechanical sensor. An adaptive state observer is used for the mechanical state estimation of the motor. The observer is developed based on a nonlinear model of the SPMSM, that employs a d-q rotating reference frame attached to the rotor. A adaptive observer is implemented to compute the speed and position feedback signal. The validity of the proposed sensorless scheme is confirmed by various response characteristics.

교육정상화를 위한 고등학교 내신제도 개선방안 연구

정택희 고려대학교 교육문제연구소 1991 敎育問題硏究 Vol.4 No.-