현존재 분석

이죽내 한국미술치료학회 2002 한국미술치료학회 학술발표대회 Vol.40 No.-

禪佛敎와 分析心理學에 있어서 精神의 全體性

李竹內 大韓神經精神醫學會 1983 신경정신의학 Vol.22 No.2

神불교와 分析心理學에 있어서 精神의 全體性에 관한 관념을 그 理解方法, 精神現象 및 精神本質面에서 比較考察한 結果, 첫째, 理解方法에 있어서 분석심리학에서는 像을 통한 이해로서 다소간 所有의 성격을 띄우는 경향이 있는데 神불교의 이해는 集中(Concentration)과 존재의 성격을 갖는 이해였다. 둘째, 精神現象에 있어서 분석심리학의 정신현상은 意味를 갖고 있는 像이기 때문에 본질적인 것으로 사료되는데 反해 神불교에서는 像으로 나타나는 정신현상은 妄心의 산물로서 비본질적인 것으로 간주하는 경향이 있다. 셋째 精神本質에 있어서 분석심리학의 정신의 본질은「自己」로서 이는 정신의 全體像으로 自我性(Ichhabtigkeit)를 버림으로써 실현된다고 본다. 神불교는 無心을 정신의 본질로 보았고, 無心상태에서 세계는 세계의 심리적 像이 아닌 「世界 그 自體」의 모습으로 나타나기 때문에 神불교의 정신의 본질은 「世界 그 自體」로서의 全體性이라고 할 수 있다고 보았다. 分析心理學의 自己實現과 神의 解脫 이 兩者는 비록 그 궁극적인 目標와 志向하는 方向은 같으나 그 方法과 觀點과 說明方法이 다르므로 앞으로 더욱 면밀히 연구하여 서로 補完할 수 있는 可能性을 모색하고자 한다. Die psychische Ganzheit bezieht sich auf die Wirkilchkeit des Menschen als eine Grundfrage der Psychologie. Das Ganzheitsdenken der Psyche wird in der europaischen Psychologie, vor allem in der analytischen Psychologie, und in der asiatischen, besonders im Zen-Buddhismus, hervorgehoben. In der vorliegenden Arbeit wurde der Versuch unternommen, die psychische Ganzeit in beiden, unter besonderer Berucksichtigung der Unterschiedlichkeit, von der Verstehensmethode, dem pscyhischen Phanomen und dem psychischen Wesen her zu untersuchen. Dese Untersuchung brachte folgendes Ergebnis: Erstens: Von der Verstehensmethode her betrachtot ist das Verstehen in der analytischen Psychologie vom phanomenologischen Standpunkt aus auf dem Bewusstmachen mittels gegrundet. Im Zen-Buddhismus geht das Verstehen dagegen vom taoistischen Standpunkt aus und beruht auf Erleuchtung mittels Konzentration und bezieht sich somit auf das ganzheitliche Verstehen,das als "Verstehen im Nicht-Verstehen" bezeichnet wird. Zweitens:Vom psychischen phanomen her betrachtet, entsteht das Phanomen der Psyche in der analytischen Psychologie auf Grund psychischer Energetik aus der menschlichen Natur inharenten Gegensatzlichkeit der Psyche durch Kompensation und Projektion und bildet das Symbol als Vereiniger der Gegensatzlichkeit. Dieses Symbol als psychische Wirklichkeit wird als wesenhaft bzw. wirkliche Wirklichkeit betrachtet. Im Zen-Buddhismus ergibt sich dagegen das Phanomen der Psyche aus der Unwissenheit, dass der Mensch eigentlich ein Ganzsein ist, d.h., aus der Unentborgenheit des ganzheitlichen Menschseins, und wird deshalb als unwesenhaft bzw. unwirkliche Wirklichkeit angesehen. Drittens: Vom psychischen Wesen her betrachtet, besteht das Wesen der analytischen Psychologie im Selbst. Das Selbst wird aber als Ganzheitsbild vom Ich vergegenstandlicht, d.h., das Ich und das Selbst werden nicht "Eins" als psychische Ganzheit. Im Zen-Buddhismus besteht hingegen das Wesen in der Nicht-Psyche bzw. in der Welt als solcher, wo Subjekt und Objekt, Allgemeines und Einzelnes, Negation und Affirmation, Zeit und Raum, einheitlich sind es geht demnach um die wirkliche Ganzheit der Psyche. Noch kurzer zusammengefasst: Die psychesche Ganzheit in der analytischen Psychologie zeigt sich auf Grund des projizierenden Verstehens im psychischen Bild, das der unwirklichen Wirklichkeit entspricht, und im Zen-Buddhismus durch Erleuchtung in der Nicht-Psyche bzw. in der Welt als solcher, die auf die wirkliche Wirklichkeit hinweist. Demnach ist der Individuationsprozess in der analytischen Psychologie nichts anderes als der Projektionsweg, im Gegensatz zum Erleuchtungsprozess als Konzentrationsweg im Zen-Buddhismus. Infolgedessen ist es dem Zen-Buddhismus ermoglicht, der analytischen Psychologie eine neue Einsicht in die wirkliche Wirklichkeit des Menschen zu geben, insoweit der Mensch eigentlich nicht in der Psyche als dem Bild, sondern in der Nicht-Psyche dzw. in der Welt als solcher, besteht. Dadurch ist eine wirkliche Beziehung denkbar, die als lebendig im wahrsten Sinne des Wortes bezeichnet werden kann, im Gegensatz zur ledendigen Beziehung in der analytischen Psychologie, die durch den psychologischen Prozess projiziert und lebendig wird.

藥物治療 經過에 따른 꿈變形

吳東遠,李竹內 大韓神經精神醫學會 1996 신경정신의학 Vol.35 No.4

본 연구는 약물치료에 의한 임상호전 전후의 꿈을 비교함으로써 정신과적 약물치료의 경과에 따른 꿈 변형을 관찰하였고 그 결과를 정신치료 경과에 따른 꿈 변형의 제 연구결과와 비교하였다. 꿈 자료는1995年 2月부터 1995年 9月까지 7개월동앙 부산시내에 소재한 4개 병원의 정신과 외래 및 입원환자중 약물치료에 의해 정신과적 증상이 호전되었고 꿈기록이 충실했던 80명의 꿈 160개(임상증상 호전전후 각각 80개)였다. 임상증상 호전의 기준은 정신증상의 20%이상의 감소로 정했다. 정신과적 증상의 정도의 측정은 한국판으로 표준화된 簡易精神診斷檢査(SCL-90-R)을 이용하였다. 꿈分析 方法은 Corrier등이 연구 고안한 機能的 採點方法(functional scoring system)을 이용하였다. 요약 및 결론은 다음과 같다. 感情의 强度는 임상증상의 호전 후가 호전 전에 비하여 감소하는 양상을 보였으나 통계적인 의의는 없었다. 꿈꾼 사람의 活動性, 꿈의 明瞭性도 약물치료 경과에 따라 약간 감소하였으나 통계적으로 유의한 차이는 없었다. 그러나 感情의 表現程度는 임상증상 호전 후가 호전 전에 비하여 통계적으로 유의하게 감소하였다(p<0.05). 꿈內容의 항목별 변화를 보면 藥物治療가 경과함에 따라 실제생활과 가까운 꿈은 줄어들고 반면에 象徵的인 꿈이 약간 늘어났다. 꿈꾼 사람의 현재생활과 관련된 꿈背景, 꿈꾼 사람이 개인적으로 알고있는 登場人物, 꿈꾼 사람의 현실상황 속에 있는 인물이나 사건으로부터 생긴 感情의 出處등이 약물치료 경과에 따라 약간 감소하였으나 통계적인 의의는 없었다. 꿈꾼 사람이 꿈속에서 등장하는 나이에 있어서는 약물치료 경과에 따른 변동이 거의 없었다. 이상과 같이 꿈分析을 통해 藥物治療 經過에 따른 꿈 變形이 생기는 지를 알아보았으나 感情의 表現程度가 유의하게 감소하는 것 이외의 꿈變形은 관찰되지 않았다. 그리고 그 결과를 정신치료 경과에 따른 꿈의 변형에 관한 제 연구결과와 비교 해 본 결과 상반된 소견을 보였다. 즉 약물치료를 받고 증상이 호전된 후의 꿈에서 호전 전의 꿈에 비해 感情의 표현정도가 통계적으로 유의하게 감소하였고 感情의 强度, 꿈꾼 사람의 活動性, 꿈의 明瞭性, 현재 및 과거와 관련된 감정을 표출한 내용, 현재생활과 관련된 場面, 登場人物, 現實的 내용등이 통계적으로 유의한 차이는 없지만 오히려 감소하였다. 이런 결과는 약물치료와 정신치료는 치료에 있어서 다른 방식으로 작용한다는 종래의 견해를 지지해주고 그렇기 때문에 약물치료와 정신치료는 상호 경쟁관계가 아닌 상호 보완관계에 있어야 함을 시사해 주고 있다. Objects : The purpose of this study was to investigate the transformation of dreams in terms of its therapeutic significance in accordance with clinical improvement by pharmacotherapy. Methods : Materials were 160 dreams of the 80 neurotics and psychotics among 132 cases who had been treated with pharmacotherapy at the psychiatric departments of 4 hospitals, located in the city of Pusan. Subjects were instructed to write their dreams before and after clinical improvement. The severity of clinical symptoms was measured by standardized Symptom Checklist-90-Revision and the criteria of clinical improvement was 20% of improvement. The method of dream analysis used the functional scoring system that had been designed by Correire et al, subsuming process scales and content scales. In process scales, feeling intensity, dreamer activity, dream clarity, and dreamer expression were assessed with the means and standard deviations of rating in each scale. As content scales, origin of feeling, dream setting, age of dreamer, dream charatcters, and overall rating were evaluated with the percentage of dreams in each category of scales. Results : Average feeling intensity was reduced with the progression of pharmacotherapy without statistical significance between before-and after-improvement phases. The dreamer activity and dream clarity was also reduced with the progression of pharmacotherapy without statistical significances. But dreamer expression was reduced with the progression of pharmacotherapy with statistical significance(p<0.05). The proportion of symbolic dreams increased as pharmacotherpay progressed, whereas that of real dreams decreased, but there were no statistical significances. Dreams that would make clear reference to dreamer's personal present life, dream characters that dreamer personally knows, and the origin of feeling which are evidently about people or events in dreamer's present situations decreased in proportion without statistical significances as pharmacotherapy continued. However, the proportions of each classification in the age of dreamer showed little changes with the progression of pharmacotherapy. Conclusion : The above findings indicate that the transformation of dreams does not occur in terms of its therapeutic significance in accordance with clinical improvement by pharmacotherapy except dreamer expression. In addition, those findings are contrary to the results of various studies on the transformation of dreams in accordance with the progression of psychotherapy. In case of psychotherpay, feeling intensity, dreamer activity and expression, conventional understanding that two modalities of pharmacotherapy and psychotherapy act on different foci of a patient's problem. Accordingly, it suggest that pharmacotherapy and psychotherapy should not be competing to each other, but complementary.

分析心理學에 있어서 象徵의 意味

李竹內 大韓神經精神醫學會 1991 신경정신의학 Vol.30 No.5

In dieser Arbeit wird der Versuch unternommen, die Bedeutung des Symbols in der analytischen Psychologie in bezug auf deren wissenschaftlichen Charakter und Psychotherapie und die Verstehensmethoden des symbols zu verdeutlichen. Der wissenschaftliche Charakter der analytischen Psychologie spiegelt sich in der Methode wider. Die Methode der analytischen Psychologie wird im allgemein als <phaenomenologisch-hermeneutisch> bezeichnet. Der Begriff <phaenomenologish-hermeneutisch> repraesentiert ein dialektisch verknuepfts Gegensatzpaar, was nicht nur die Eigenchaften. sondern auch den sinn des Menschen verstehen laesst. Der Sinn des Menschen bezieht sich auf die symbolische Betrachtungsweise und die Ganzheit des Menschen. Daraus wird ein allgemeiner Charakter der analytischen Psychologie sichtbar: sie ist nicht nur wissenschaftlich. wohl aber auch wesentlich philosophisch orientiert. Die Jungsche Psychotherapie richtet sich nach dem Individuationsprozess. d.h.,sie ist dazu bestimmt, einen Individuationsprozess-nach der Lebenshaelfte-zu foerdern. Die Individuation in der ersten Lebenshaelfte besteht vorwiegend in der-Ichverstaerkung fuer die Anpassung an die aeussere Realitaet(Normalisierung). derweil diejenige in der zweiten Lebenshaelfte nach der Verwirklichung des eigenen. einmaligen Individuum strebt(Selbstverwirklichung). Auf Grund dieser verschiedenen Zielsetzungen unterscheidet Jung in der Psychotherapie zwischen einer Suggestivtherapie und dem von ihm entwickelten dialektischen Verfahren. Es handelt sich bei dieser Unterscheidung um die Methode oder Technik in der Suggestivtherapie und die Persoenlichkeit des Therapeuten im dialektischen Verfahren. Die Persoenlichkeit des Therapeuten weist eigentlich auf seine Faehigkeit, die archetypische Wirkung hervorzurufen. indem symbolische Bilder erlebt werden. Das dialektische Verfahren gruendet sich also auf die symbolische Betrachtungswe-ise und das Verstehen des symbols. Das Verstechen des symbols in der analytischen Psychologie wird durch konstruktive Methode und aktive Imagination ausgefuehrt. Durch diese Methoden wird der Sinn des Symbols als des psychischen Phaenomens vieldeutig entfalten und bewusst integriert. Was man jedoch als das Entscheidende in bezug auf das Verstechen des symbols ansieht. liegt darin. die transzendente Funktion des Archetypus an sich durch die Methoden zur Aktion und zum Tragen zu bringen. so dass sich die Gegensaetze des Bewusstseins und des Unbewussten in die psychische Ganzheit transzendieren und dadurch das Selbst erfahren wird. Somit liegt die Bedeutung des symblos in der analytischen Psychologie darin. dem Therapeuten eine philosophische Einsicht in die Ganzheit und Einheit des Menschen haben und den Menschen ganzheitlich und einheitlich verstehen zu lassen.

佛敎唯識學과 分析心理學에 있어서 「精神」槪念의 一對比(1)

李竹內 慶北大學校 醫科大學 1982 慶北醫大誌 Vol.23 No.2

唯識學과 分析心理學에 있어서 精神의 개념을 정신현상의 측면에서 兩者의 意識, 유식학의 末那識과 분석 심리학의 自我 유식학의 阿賴耶識과 분석심리학의 無意識을 대비 고찰한 결과 첫째 분석심리학에 있어서의 의식은 그가 어떤 성질을 갖고 있던 自我에 의해 의식되고 있는 정신적 내용물을 통칭하고 있는데 반해유식론의 의식은 그의 성질에 따라 五俱意識과 獨頭意識으로 구별되고 오구의식은 五俱同緣意識과 五俱不同緣意識으로, 독두의식은 獨散意識과 定中意識으로, 독산의식은 五後意識과 獨起意識으로 구별되는 등 세분화되고 있고, 의식의 기능에 있어서 유식론은 自性分別 隋念分別 計算分別 그리고 現量 比量 非量 등 의식의 성질에 따른 구분을 하고 있는데 반해 분석심리학은 思考 感情 感覺 直觀 등 의식의 구성요소에 따른 구분을 하고 있다. 이는 유식론의 全體的 사고에 대한 분석심리학의 要素的 사고를 시사하고, 유식론이 분석심리학보다 의식의 無意識性에 대한 통찰력을 구체적으로 표현하고 있음을 가르킨다. 둘째 유식학의 末那識과 분석심리학의 自我는 특히 그들의 착각적 존재와 성격면에서 서로 일치되는 개념이었다. 셋째 유식학의 阿賴耶識과 분석심리학의 無意識은 공히 投射의 발원지라는 것과 그들의 내용 즉 신훈 종자는 개인 무의식의 내용과, 본유종자는 집단무의식의 내용인 原型과 유사한 성격을 갖고 있었다. 그러나 유식학의 아라야식은 분석심리학의 무의식이 갖는 補償機能이 결여되어 있었다. The author has compared the corresponding concepts of the psyche, that is, vijn~a-na and consciousness, means and ego, and a-laya and unconsciousness in 'the doctrine of Mind-only' of Buddhism and the analytical psychology on the phenomenological viewpoint. The results were as follows. Vijn~a-na in 'the doctrine of Mind-only' was subdivided into the various grades by the conscious quality and the meaning of the consciousness was clear. The consciousness in the analytical psychology was defined as the connectedness of psychic contents with the ego without the grades of the conscious quality and the meaning of the consciousness was inclear. This indicates that the doctrine of Mind-only has more clear insight into the unconscious quality of the consciousness than the analytical psychology. Manas in 'the doctrine of Mind-only' and the ego in the analytical psychology were considered as the same concept regarding their illusory existence and character. A-laya in 'the doctrine of Mind-only' and the unconsciousness in the analytical psychology had the same meaning in terms of their contents and the source of projection. But a-laya was lacking the the compensatory function of the unconsciousness of the analytical psychology.

정신치료를 통해 본 한 정신분열환자의 꿈의 변화

이죽내,하재창 慶北大學校 醫科大學 1985 慶北醫大誌 Vol.26 No.1

저자는 정신분열병환자의 정신병리와 꿈내용간의 관계를 검토하기 위하여 약 4년간 정신하여 성공했던 20대의 한 정신분열병환자의 치료초기 증상발현기의 꿈 20개와 치료말기 최후호전기의 꿈 20개를 비교한 결과, 꿈자아와 관계하고 있는 대상에 있어서, 동물 등 비인간적 대상은 증상발현기의 꿈에서, 반면에 권위자, 친구 등 인간적 대상은 최후호전기의 꿈에서 두드러지게 많이 나타났다. 꿈자아의 행동양식에 있어서는, 증상발현기의 꿈은 공격, 피공격, 성적 관계가 많은데 반해, 최후 호전기의 꿈은 사교적 활동이 많았다. 비현실적 꿈상이 출현한 꿈은 증상발현기의 꿈에서 현저히 많았고, 비현실적 꿈상의 성격은 증상발현기에서는 원시적이고 파괴적인데 반해, 최후호전기에서는 건설적이고 치유적인 의미를 나타내고 있었다. 꿈자아의 최후상태는 증상발현기의 꿈에서 최후호전기의 꿈에 비해 불만족한 상태가 많이 나타났다. 이상의 소견들은 정신분열병환자의 꿈의 양상은 정신병리와 일치하는 방향을 나타내고 있음을 시사해주고 있다. 이상의 소견들 중 비현실적 꿈상 혹은 요소는 모든 다른 소견들과 관련되고 있는, 증상별현기의 꿈과 최후호전기의 꿈을 구별하는 가장 중요한 지표로 생각되고, 이는 정신분열병환자의 꿈의 특징으로 지적하고 있는 다른 연구들의 결과와 일치한다. 그러나 앞으로의 연구에 있어서, 단순히 비현실적 꿈상의 출현뿐만 아니라 비현실적인 꿈상의 성격을 아울러 검토한다면, 비현실적 꿈상과 정신분열병환자의 꿈과의 관계를 보다 특정화할 수 있을 것이다. In this paper, the author examined the consistency of dream contents with the waking psychopatholgy through a schizophrenic patient in his earlier twenties, who had been successfully treated by the author for the period of about four years ranging from 1979-1984. In order to examine the consistency of dream contents with the waking psychopathology, the dreams of symptom production phase were compared with those of the final improvement phase in terms of the appearance and the nature of dream objects relating to dream ego, action modality of dream ego, the nature of dream images; realistic or unrealistic, and the final state of dream ego. Twenty dreams from each phase were collected respectively. The symptom production phase was characterized symtomatically by idea of reference, idea of being controlled, withdrawal from social relation, and sexual preoccupation. On the other hand, the patient showed no apparent symptoms and adjusted well to social relations in the final improvement phase. In general, dreams during the symptom production phase were shorter in their stories and less complicated in structures rather than those of the latter phase. First of all, the nature of objects related to dream ego was different; non-human objects sech as animals were more frequent in the symptom production phase, while human objects such as authority figures or friends, more frequent in the final improvement phase. In terms of action modality of dream ego, the aggression toward or from objects and the sexual relation were prominent in the symptom production phase, while the social relation or activity in the latter phase. Concerning the nature of dream images, the unrealistic dream images were more frequent in the dreams of the symptom production phase than in those of the latter phase. The meanings of the unrealistic dream images were more primitive and destructive in the symptom production phase and on the other hand more curative and constructive in the latter phase. Finally, regarding the final state of dream ego, the dream ego of the symptom production phase was much more in ungratification than that of the latter phase. From the above findings, it may well be concluded that the dream contents were consistent with the waking psychopathology. Among all the finding, the unrealistic dream images and their meanings seem to be the most important indicator in distinguishing the symptom production phase from the final improvement phase of schizophrenic processes.

아내 구타 남편의 정신사회적 특성

김영아,이죽내 大韓神經精神醫學會 1995 신경정신의학 Vol.34 No.6

This study was designed to observe the psychosocial characteristics of wife battering husband by dividing them into violent and nonviolent family groups. This was on the assumption that their family backgrounds would make differences in their characteristics. The study subjects were a total of 70 over the period between August, 1993 and July, 1994 : 45 wife-battering husbands referred to or admitted at Bugok National Mental Hospital and the Department of Psychiatry, Kyungpook National University Hospital and the 25 who interviewed through their battered wives protected at the Shelter House in Masan. The results were as follows : 1) The average age of the husbands at the time of survey was 42.9 : high school graduates(44.3%) and the unemployed(21.4%) were most frequent. comparison of the two groups revealed the average age of those from violent families was 40.1 while that from nonviolent was 47.0, signifying that the violence from violent families came to be known public earlier. Little differences were found between the two groups in age of marriage, educational level and occupation. 2) 54.3%, over the half, started their initial battering before marriage and within three months after wedding. the frequency of battering was most often more than once a week in 51%. The majority, 60.0%, accounted for 30 minutes as battering duration : the severity of battering showed 48.6% marked Q or R on CRT scale, that is in such a severe extent as to threaten with or use the weapon for murder. In comparison of the two groups, the perpetrators from violent families started battering at carlier stage of marriage than those from non-violent families. They also showed severer extents in duration, and used more of the cruel tools which resulted in severer physical injuries of the battered wives. 3) The general behavior patterns of the husbands revealed heavy drinking, 51% : chaotic extramarital sex, 31.4% : history of arrests, 28.6%. Other related behavioral characteristics included accompaniments by oral abused, 80.8%, beating in the presence of children, 62.9%, beating after drinking, 48.6% and sexual behavior after beating, 28.6%. The husbands from the violent families were reported more with the episodes in sexual behavior after beating, Jekyll & Hyde game, chaotic extramarital sex. 4) About half of the battering husbands, 49.2%, beat the children at the same time with no difference between the two groups. 5) 82.9% of the batering husbands did no want divorce in both groups. 6) 54.3% of the battering husbands were from violent families and, in the nonviolent family violent or deficit families. 7) In the husbands' character traits, low self-esteem(58.6%) and sense of male supremacy(54.3%) were remarkable. In comparison, the violent family group showed more of aggressiveness and dual personality. 8) The psychiatric impressions of the battering husbands manifested themselves mostly in such sequence as alcohol dependence, 34.3% : antisocial personality disorder, 24.3% : delusional disorder, 10.0%. In comparison, the violent family group had by far the greater number of antisocial personality disorder : all the dependent personality disorder was from non-violent family group. Thus, the point that attracted our attention most strongly among psychosocial characteristics was the psychiatric impression and their family background of their growth. That is to say, over the half of them belonged to alcohol dependence, antisocial personality, and delusional disorder and their families were mostly of violence or deficit. In comparison of the two groups, the husbands for violent families showed such tendencies as early start of battering, severer extent in duration, crueler result of battering and antisocial personality disorder.

元曉가 본 阿黎耶識의 分析心理學的 考察

이죽내,김현준 대한신경정신의학회 1994 신경정신의학 Vol.33 No.2

This paper is to elucidate the concept of Alayavijnana seen by Wonhyo(617 — 687AD),a great scholar of Buddhism and a well-known Zen-master in Korea, in the perspective of analytical psychology. Alayavijnana in Sanscrit denotes Mind. The concept of Alayavijnana as Mind is diverse in the traditions of Buddhism. There are, however, three representative views as true Mind or Tathata in Sanscrit, ignorant Mind or Avidya in Sanscrit, and the harmonized Mind of Tathata with Avidya. Wonhyo stands for the view of the harmonized Mind, and clarifies it with emphases on Tathata and Avidya and their relationship in his masterpieces “The Commentary on the Treatise of Awakening Mahayana Faith” and “Expository Notes on the Treatise of Awakening Mahayana Faith”. Tathata as true Mind is characterized by “understanding light” and “enlightened understanding”, generally expressed as enlightenment The characteristic features of Tathata as “understanding light” and “enlightened understanding” are considered to be identical with the absolute knowledge or understanding of the Self in analytical psychology, which is realized by revealing the so-called natural lightOumen naturae) of the Self-archetype. Such an Understanding through enlightening or disclosing the light is differentiated from making conscious the unconscious materials. The latter is of possessive and discriminative nature resulting in subject-object dichotomy, while the former is of “void” and transcendent nature resulting in subject-object oneness. Accordingly, Tathata is regarded as one with the Self in analytical psychology. As for Avidya as ignorant Mind, it is said to originate from being unaware of Tathata as enlightenment and is called non-enlightenment or “fundamental ignorance” in contrast with “peripheral ignorance” arising from the conscious ego in relation with the external world. The “fundamental ignorance” seems to be consistent with the unconsciousness in the sense of transpersonal, collective unconsciousness originally related to the Self, while the “peripheral ignorance”,with the personal unconsciousness, in analytical psychology, resulting from the repression of the conscious ego influenced by external reality. Thus, Avidya appears to be accordant with the collective nature of unconsciousness. Lastly, the relationship of Tathata with Avidya is denoted as “neither-same-nor-different” and manifested in psychic phenomena. In the perspective of analytical psychology this kind of relationship can be seen in the concept of psychic phenomenon as symbol. Symbol is the unconscious image of the Self,where the inseparable relationship of the Self with its unconsciousness can not be expressed other than “neither-same-nor-different” Consequently, Alayavijnana seen by Wonhyo is considered to correspond to the concept of collective unconsciousness in analytical psychology

國民學校 兒童의 動物꿈에 關한 心理學的 硏究

李竹內,姜錫憲,朴炳卓 慶北大學校 醫科大學 1979 慶北醫大誌 Vol.20 No.2

本 硏究는 첫째 國民學校 兒童 男女間의 意識分化의 程度를 推定하기 위하여 慶北 金陵郡 어모 國民學校 兒童 120名과 大邱 종로國民學校 兒童 221名에 의해 1978年 12月末에서 1979年 1月末에 걸쳐 記錄된 1041箇의 꿈中 208개의 動物꿈을 資料로 動物 꿈의 出現頻度와 動物에 對한 꿈自我의 反應을 兒童 男女間 比較考察하였다. 이에 慶大 醫大 醫學科 男學生 112名과 看護學科 女學生 48名이 1979年 6月과 7月의 2個月間에 걸쳐 記錄한 320箇의 꿈中 15箇의 動物꿈을 對比시켰다. 둘째 國民學校 兒童의 動物꿈中에서 가장 많은 出現頻度를 나타내고 있는 「호랑이」와 「뱀」, 그리고 그들 動物꿈中에 出現한 諸 動物中 男女間에 統計的 有意差로 많이 나타난 男兒의 「새」와 女兒의 「늑대」에 關한 心理學的 意味를 韓國의 說話를 通해 考察하였다. 考察結果는 다음과 같다. 1. 國民學校兒童에서는 男兒의 意識이 女兒의 意識보다 未分化되어 있었고 大學生에서는 男兒의 意識이 女子의 意識보다 分化되어 있었다. 2. 「호랑이」는 韓國人의 無意識을 代表하는 動物로서 사나우면서 어리석고, 破壞的이면서 創造的인 「兩價性과」 報恩과 善人을 도우는 「倫理性」을 나타내고 있었고, 「뱀」은 大部群에서 怨과 復讐와 罪惡感을 나타내는 心複合體였다. 3. 「새」는 「男性原型」인 「精神原理」의 肯定的 面을, 「늑대」는 「女性原型」인 「物質原理」의 否定的 面을 表現하고 있었다. 「새-늑대」像은 鵲虎圖의 「까치-호랑이 」像과 山神圖의 「白髮老人-호랑이」像과 더불어 하나의 韓國人의 原型的 心像일 것같다. The degree of psychic differentiation was compared between sexes of middle children by analyzing the frequency of animal appearances in dreams and the ego's response to the animal, that is, attacking or being attacked. The symbolic meaning of significant animals was then clarified through Korea folktales by the amplification method of C.G. Jung. For this study 208 dreams of animals which were selected from 1041 dreams dreamt by 314 children of rural and urban primary schools from end Dec., 1978 to end Jan., 1979 were examined. The children's dreams of animals were compared with 15 dreams of animals which were selected from 320 dreams dreamt by 160 students of Kyungpook University Medical College during 2 months from beginning June to end July 1979 in terms of psychic differentiation. The results were as follows: 1) The conscious ego of the boy was less differentiated than that of the girl, while the conscious ego of male students more differentiated than that of the female students. 2) The tiger, the most frequently appearing animal in dreams and Korean folktales, was the archetypal image expressing such natures as destructive and constructive mothering, foolishness, repayment of a kindness, aid to good persons, and sacredness, and was considered as the representative animal of the Korean Unconscious. The snake, the next most frequent animal in dreams, was in most cases the archetypal image of resentment, retaliation and guilty feelings. 3) The bird, which appeared significantly more frequently in boys' dreams than in girls' was the constructive and spiritual archetypal image representing such natures as protectiveness, repayment of a kindness, warning of death, and devotion to Budha, while the wolf, which appeared significantly more frequently in girls' dreams than in boys', was greedy and materialistic archetypal image almost with destructive quality. So, the brid-wolf image as Coincidentia Oppositorum seems to represent an archetypal Korean Psyche like the magpie-tiger and the old monk-tiger images in Korea.

태도유형의 문제

이죽내,백지령 한국분석심리학회 1990 心性硏究 Vol.5 No.2