The Concept of Synchronization in the Process of Separation-Individuation Between a Parent and an Adolescent

문덕수,반건호 대한소아청소년 정신의학회 2022 소아청소년정신의학 Vol.33 No.2

Objectives: Humans experience the process of separating-individuating themselves from an object via the conflict between dependence and independence within the self. The separation-individuation theory focuses on the psychological process of individualizing oneself. Although adolescents’ individuation from their parents is based on intrapsychic events, there is an increasing need for an intersubjective understanding of it. We applied intersubjectivity to adolescents and parents to interpret and find solutions for problems arising during their individuation process. Methods: This study retrospectively reviewed a case of a son and his father treated by the author. From the study subject, contents that represent adolescents and parents’ interaction and separation in the individualization process were extracted and analyzed, and their experiences shared in this process were reconstructed from the therapist’s perspective. Results: From the case involving an adolescent boy with conduct problems and his interactions with his father, the authors observed the phenomenon of intersubjectivity and proposed the concept of “synchronized individuation” between adolescents and parents. As adolescents rapidly grow and change, they experience various dynamic interactions with their parents. Through learning to tolerate the conflicts and ambivalent tension inherent in this individuation process, adolescents and their parents develop their new identity. Conclusion: “Synchronized individuation” should be understood as complementary to, rather than exclusive from, the existing concept of the separation and individuation. It offers a new paradigm with which to understand adolescent-parent conflicts in the process of separation-individuation.

니체의 『비극의 탄생』에서 개체화의 문제

정대훈 ( Daehun Jung ) 서양근대철학회 2018 근대철학 Vol.11 No.-

본 논문은 『비극의 탄생』을 모든 문화적 형성의 기본 문제라 할 수 있는 개체화 문제의 관점에서 재독해하고자 한다. 『비극의 탄생』의 재독해를 통해 드러날 수 있는 개체화의 가장 기본적인 사항은 개체와 개체화의 과정은 서로 구조적으로 분리되지 않는다는 점이다. 니체는 개체적 주체와 이 주체가 개체화되는 과정을 분리시키는 사고방식을 비판한다. 보다 구체적으로, 본 논문은 ‘디오뉘소스적-아폴론적’이라고 부를 수 있을 이 개체화 과정의 구조가 ‘개체를 발생시키는 개체화’와 ‘개체 속에서 지속적으로 이루어지는 개체화’의 기본적인 두 차원으로 이루어져 있음을 보여줄 것이다. 전자의 차원은 불연속성과 비가역성을 기초로 하는 상징과 비유의 메커니즘을 통해 구성되고, 후자의 차원은 직접적 긍정과 탈주체화를 특징으로 하는 변신(變身)의 과정을 중심으로 한다. 두 차원은 개체화라는 하나의 과정의 두 측면을 이룬다. This article will reinterpret The Birth of Tragedy in view of the problem of individuation that is a basic problem of all the cultural formation. The basic point that can be presented out of the re-reding of the text is that in the individuation process individual and individuation are not structurally separated from each other. Nietzsche criticizes the way of thinking that separates the individual subject from the individuation process. This individuation process, which can be called dionysian-apollinian, and, which can be known through reading of The Birth of Tragedy, consists out of two basic dimensions of individuation that generates individuals and individuation that continues in individuals. The former dimension is constituted by the mechanism of symbol and analogy based on discontinuity and irreversibility, and the latter is centered on the process of transformation which is characterized by direct affirmation and desubjectiviation. These two dimensions form two aspects of the process of individuation.

부모와 청소년 간 분리개별화 과정의 동시성 개념

문덕수,반건호 한국정신분석학회 2016 精神分析 (Psychoanalysis) Vol.27 No.2

Humans experience the process of separating-individuating themselves from an object via conflicts between dependence and independence within the self. Mahler’s separation-individuation theory focused on infancy and the psychological process of individualizing oneself. However, little data concerning the individuation process during adolescence and adulthood is available. Although adolescents’ individuation from their parents is based on intrapsychic events, there is an increasing need for an intersubjective understanding of it. As adolescents rapidly grow and change, they experience various dynamic interactions with their parents. Through learning to tolerate the conflicts and ambivalent tension inherent in this individuation process, they develop their new identity. In the case of an adolescent boy with conduct problems and his interactions with his father, the authors observed the phenomenon of intersubjectivity, and proposed the concept of ‘synchronized individuation’ between adolescents and parents. ‘Synchronized individuation’ should be understood as complementary to, rather than exclusive from, the existing concept of individuation. It offers a new paradigm with which to understand adolescent-parent conflicts in the process of separation-individuation. Psychoanalysis 2016;27(2):35-41 KEY WORDS: Synchronization · Intersubjectivity · Adolescent · Parents · Separation · Individuation.

"주체 없는 개체화"?: 들뢰즈와 로런스에 있어서의 개체성

김성호 ( Sung Ho Kim ) 영미문학연구회 2005 영미문학연구 Vol.9 No.-

This paper attempts to uncover and discuss some points of difference between Deleuze`s and Lawrence`s conception of individuality. Apparently there is much common ground between the two thinkers. They both deny the romantic mediation of individuality by totality. They postulate a corporeal (as opposed to spiritual) depth for each individual, which renders the latter at once singular and impersonal. Most significantly, they conceive individuality as a "system of difference" in which the differentials communicate with each other without thereby losing their respective singularities. A closer look at their writings reveals, however, that Deleuze and Lawrence take opposite directions in explaining the individuation of life. In Deleuzian ontology, the starting point is invariably "differentiation" at the level of pre-individual differentials or singularities. It advances to the phase of "individuation" in intensity, and then to that of "differenciation" in extensity. For Lawrence, by contrast, a living being attains its originary individuality the instant it comes into being, after which it completes the individuality by establishing a differential system inside itself and between it and the external universe. Individuation thus appears in Lawrence as the active self-evolvement of the individual, corporeal agency which he calls "the creative unconscious." Further differences follow from this fundamental one. For Lawrence, individuality is tantamount to ontological "purity," something one should achieve for one`s life, whereas for Deleuze it indicates nothing other than the indivisibility or "haecceity" of a specific "intensive quantity." Lawrence refers the integrity of an individual to "truthful" relationship, but Deleuze tends to reduce it to the "being of becoming," the eternal return of difference, or "metaschematism" as such. Again, for Lawrence creativity involves the balanced working of the dual force of sympathy and repudiation, or of Motion and Rest, while for Deleuze creativity affirms itself in the universal "slipping" of "haecceities," which might bespeak the ascendency of mobility over stability in his thinking. In terms of literary criticism, Lawrence asks a novelist to achieve a dramatic balance between social and creative causality, although Deleuze seems to be gratified with the necessity of chance-a point well illustrated by their respective comments on Thomas Hardy.

시몽동의 관계의 존재론에서 정신적, 집단적 개체화: 미술교육에의 새로운 접근을 위한 시도

황수영 한국국제미술교육학회 2017 미술과 교육 Vol.18 No.2

The simondonian theory of individuation is a philosophy of becoming which intends to examine the genesis of the individual. However this philosophy is not confined to clarifying the process of becoming but instead shows how a being is structured; thus it fuses being and becoming. Being is structured by a process of relation, which we term the ontology of relation. The individual is produced from a field of the possibles, where its elements have relations, that is, a system of energy. A system based on the energy condition generates physical and biological individuals when distributing and separating the preindividual. The preindividual reality associated with living beings is a ‘transindividual reality’ and appears as an affective force. Psychic individuation comes into being when a living individual cannot settle the problem posed to him. However, as psychic individuation cannot complete itself, it requires a collective individuation. Psychic and collective individuation correspond to internal and external individuation coming into being when the same preindividual potential, that is the affectivity, has relations in the individual and collective level in various ways. In this philosophy of relation, art education must return to dynamic relations and becoming without being tied to an existing philosophy of being. 시몽동의 개체화이론은 개체의 발생을 탐구하는 생성의 철학이다. 그러나 이것은 생성의 과정에 멈추지 않고 존재가 어떻게 구조화되는가를 보여주는 점에서 존재와 생성의 융합이다. 존재는 관계맺음의 과정에 의해 구조화되는데 이를 우리는 관계의 존재론이라 부른다. 개체는 요소들이 관계맺을 수 있는 가능성의 장, 즉 한 에너지체계로부터 생성된다. 체계는 에너지 조건으로부터 시작하여 전개체적 실재를 분배하고 분리하면서 물리적 개체, 생명적 개체를 생성한다. 생명체에 연합된 전개체적 실재는 ‘개체초월적 실재’이며 이것은 정념적 힘으로서 나타난다. 생명적 개체가 자신 안에서 스스로 문제를 해결할 수 없을 때 정신적 개체화가 출현한다. 그러나 정신적 개체화는 스스로 완결되지 못하여 집단적 개체화를 요구한다. 이와 같은 관계의 존재론이 미술교육에 시사하는 바는 기존의 존재의 철학에서 다루어진 정적인 관점을 벗어나 역동적 생성과 관계맺음의 차원으로 거슬러 올라갈 경우 세계를 지각하는 새로운 지평이 열릴지도 모른다는 것이다.

Effects of individuation and categorization on face representations in the visual cortex

Kim, Hyehyeon,Kim, Gayoung,Lee, Sue-Hyun Elsevier 2019 Neuroscience Letters Vol.708 No.-

<P><B>Abstract</B></P> <P>The human faculty of distinguishing thousands of faces critically contributes to face identification and our social interactions. While prior studies have revealed the involvement of the fusiform face area (FFA) in the individuation processing of faces, there are also reports supporting that the responses of the FFA is flexible depending on tasks. Here, we investigated whether the specificity of neural responses in the FFA for individual faces depends on the need for individuation using functional magnetic resonance imaging (fMRI). We found that individual face images could be decoded from response patterns of the FFA when individuation was required for the task but not when only categorization according to a common feature such as race or gender was necessary. These results suggest that the specificity of neural responses for individual faces is flexible in the FFA, depending on the behavioral goal of face individuation.</P> <P><B>Highlights</B></P> <P> <UL> <LI> The specificity of neural responses for individual faces in the FFA is flexible. </LI> <LI> Individual faces could be decoded during individuation but not during categorization. </LI> <LI> Face representations depends on the behavioral goals of face individuation and categorization. </LI> </UL> </P>

‘개별화 교육’ 개념의 확장적 의미 탐색 : 개인 형성과 교육적 공간 간의 관계를 중심으로

최진(Choi, Jin) 한국열린교육학회 2020 열린교육연구 Vol.28 No.3

이 글은 최근 코로나 사태를 비롯한 온라인 학습환경의 전개 등과 같은 시대적인 변화에 부응하여 새로 정립될 인간상이‘개별화 교육’의 개념을 확장으로써 구축될 필요가 있다고 제안하다. 개별화 교육의 개념적 의미는 각기 다른 학생의 수준과 흥미에 맞추어 교육적 처치를 받는‘학습의 개별화’를 넘어, 학생들 각 개인이 스스로의 정체성과 개성을 형성해가며 성장해간다는 존재론적 의미에서‘개인의 형성’과 관련되어 이해될 수 있기 때문이다. 이러한 이해를 위해 이 글은 먼저 개인의 형성과 관련하여 우리의 교육실천에서 야기되는 어려움이 무엇인지 탐색해보고, 이에 대한 분석을 바탕으로 하여 교육 공간에서 개별화가 이루어지기 위해 유념할 개념들을 하버마스를 비롯한 상호주관을 강조하는 사회철학자들을 통해 살펴본다. 이 과정에서 특별히 주목하고자 하는 점은 개별화의 과정은 자신의 생각과 의견을 남 앞에서 표현하는 것과 밀접한 관련을 맺을 수 있는데, 스스로를 표현하는 것을 어려워하는 우리의 문화적 특성은 교육적 상호작용을 통해 한 명의‘개인’으로 성장할 수 있는 기회를 가로막고 있을 수 있다는 것이다. 그리하여‘표현’과‘개인의 형성’및 객관적 자아관 사이의 개념적 관련성을 검토하면서 현재 모두를 위한 공교육의 역할은 타자와의 관계 속에서‘개별성’을 형성하고 타자와 함께 존재하는 방식을 배우기 위한 교육적 공간을 제공하는 것과 관련되어야 한다고 제안한다. This article suggests that a newly educated person’s vision needs to be constructed by re-examining the concept of individuation in response to changes in the times, such as the recent Covid-19 crisis and the development of online learning environments. The conceptual meaning of individuation goes beyond ‘individualization of learning’— where educational treatment is tailored to different students levels and interests—and can be understood in relation to individual formation in the ontological sense that each individual grows by forming their own identity and individuality. For this, it diagnoses why individuals can’t express themselves in the classroom and explores the concepts of inter-subjectivity related to the form of the individual from Habermas. Habermas interpreted that individuality can have solidarity in a unique sense because it gradually develops and grows reciprocally in relation to others. The inability of students to form self-expression in the educational space can’t contribute to growth in an individual. Thus, this article proposes the need of an educational space based on the conceptual relation of expression and forming of individuals.

질베르 시몽동(Gilbert Simondon)의 개체화 이론에 근거한 디자인 개발의 본질과 원리에 대한 연구

최성운 한국상품문화디자인학회 2019 상품문화디자인학연구 Vol.57 No.-

Simondon is under the limelight today because he provided a new perspective on the relationship between the human and technology, which breaks away from the polar opposites of anthropocentrism and technism, expressing the wish for mutual cooperation between the human and machines, rather than a conflict between the two. In general, individuation is a conversion mechanism that resolves discord, incompatibility, and the problems of tension and conflict in semi-stable systems by generating individuals. Individuation is not individual: Rather, it requires “joint environment” in which individuals form relationships with their own environment, and it signifies a change in which new individuals are amplified into a different dimension through the generated individuals. As such, the significance of individuation is in the fundamental thinking about generation of objects, and as design is an individual as a technological object, it is necessary to understand its nature based on this idea. The current study discusses the essence of design development, focusing on individuation, Simondon’s concept of thinking, which are factors that figure into the conversion and generation of objects. Chapter 2 defines and relates individuation, and Chapter 3 goes onto discuss the relationship of design as an object of individuation. The study aims to provide an understanding of ontological meaning of design as well as explain the essence of generation and development of design, breaking away from the reality of “here and now.” 오늘날 시몽동(G.Simondon) 주목받는 이유는 바로 인간중심주의와 기술만능주의 양극단을 벗어난 인간과 기술의 관계에 대한 새로운 시각을 제시하고, 인간과 기계의 대립이 아니라 상호협력 하는 기술을 희망했기 때문이다. 일반적으로 개체화 는 준 안정적 시스템에 내재하는 불일치와 양립 불가능성 그리고 긴장과 갈등의 문제를 개체 발생으로 해결하는 변환 작동 에 해당된다. 개체화는 개별적인 것이 아니라 각각의 개체가 속한 환경과의 관계를 형성하는 “연합환경”이 요구되며 발생 한 개체들을 통해 새로운 개체를 다른 차원으로 증폭시켜나가는 변화작용임을 의미한다. 따라서 개체화의 의미는 사물 생 성에 대한 근원적 사고에 해당되며, 디자인 또한 기술적 대상으로서의 개체이기 때문에 이에 근거하여 그 실체를 이해할 필요가 있는 것이다. 본 연구에서는 시몽동의 사유의 개념인 “개체화” 즉, 사물의 변환과 생성에 작용하는 요인들에 대한 내용을 중심으로 디자 인 개발의 본질에 대하여 개진하였다. 2장에서는 개체화의 정의와 그 관계 항들과 3단원에서는 개체화의 대상으로서의 디 자인과의 관계에 대하여 고찰하였다. 이를 통해 “지금 여기에”라는 현실성 보다 디자인의 존재론적 의미에 대한 이해와 디 자인의 생성과 개발의 본질에 대한 설명이 가능할 것으로 기대한다.

드라마 〈선덕여왕〉에 나타난 여성의 자기실현

김명희(Kim Myeong Hee) 한국동서비교문학학회 2012 동서 비교문학저널 Vol.0 No.26

This study is to analyze the drama, Queen Seonduck in terms of C.G. Jung’s concept of individuation. According to Jung’s Analytical Psychology, individuation is the process of spiritual transformation to become an undivided and unified person in whom the conscious and the unconscious are harmonized and assimilated into the whole personality. It is achieved by allowing the ego, the center of the conscious to recognize and integrate the archetypes latent in the collective unconscious. Archetypes are the inherent and universal psychological complexes in the unconscious that serve as organizing principles on everything we do and feel. The major archetypes are the shadow, the anima/animus, the wise old man, and the Self. The ultimate goal of individuation is to realize the Self, the center and the totality of the entire psyche. In the drama, Queen Seonduck, the process of individuation is symbolically represented in the adventures of Princess Duckman. The main archetypes that are seen in the drama are the animus, the wise old man, and the Self. Animus is a masculine inner personality in the unconscious of a woman. In Jung’s framework of psychology, animus plays a crucial role in individuation because as a psychological opposite to a woman’s conscious, animus can represent her whole unconscious. Therefore, animus being consciously recognized can facilitate the ego’s recognition of the Self, the center of the unconscious. In the drama, Queen Seonduck Duckman’s conscious recognition of her animus is symbolically illustrated by her masquerading as a man. The next archetype Duckman relates to is the wise old man that leads the ego to the Self along with animus. In myths, the wise old man appears as a figure who gives advice and guidance to the hero throughout the hero’s journey to help him achieve what he has sought for. In the drama, Queen Seonduck the wise old man is represented by Misil who motivates Duckman to figure out answers to various problems in her way. The final aspect of the individuation process is portrayed in Duckman’s dream. In Jungian psychology archetypes manifest themselves in dreams as dream symbols or figures. In Duckman’s dream the Self archetype appears as adult and mature Duckman who prepares young Duckman for the passage to self-realization. Young Duckman in this dream symbolizes the ego. The dream symbolically shows that the Self serving as the facilitator of individuation leads the ego to individuation. Duckman’s dream depicts the ultimate phase of selfrealization or individuation in which the ego is assimilated into the Self to form the whole personality.

기독교 영성교육 모델에 관한 연구

김정준(Jeong-Joon Kim) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.67 No.-

The purpose of this study is to explore a christian spiritual education model. In recent years, there has been an increasing interest in the spirituality, which has evoked a discourse in modern world. It has been pointed out that the characteristics of spirituality as a social discourse can be understood in terms of human arts such as philosophy, ideology, and so on. Throughout the process of history, the tradition and style of the Christian spirituality has been divided into three traditions in general, Eastern Church, Western Church, and Protestant Church. Although there has been an different expression to represent their mode of spirituality, it is clear that the common paradigm of spiritual development, which contains a schema, ‘purgation-illumination-union with God’, has been appeared in the ‘three ways’ spiritual development stages. The paradigm has been founded in the spiritual development stages of the early christian fathers’ spiritual formation and also has been originated on the basis of Bible. A schema of three ways that contains an orders of salvation and a process of sanctification, which shows a seeking process of the spiritual exerciser, reflects on an aspect of psychological self-actualization. C. G. Jung develops the Freud’s concept of unconscious into his unconscious concept which contains a religious and transcendental dimension. Jung’s theory about individuation can be regarded as a theory of the psychotherapy and the hermeneutics of the human growth, which it can help people (to) find their true real-self, that is called self-realization. The theory of Jung gives two possibilities for the Christian spirituality education. First, it provides an idea for christian spirituality educator with a psychological developmental task in process of individuation. From the psychological point of view, we argues that it is not all that express the outward of men but hear the voice of the inward of men which means the awareness of unconscious. In this way, the theory of individuation psychologically shows us what happened to the mental problems in each stages of three ways : ‘purgation - illumination - union with God’ or ‘repentance - sanctification - glorification’. Second, the applications of analytical termsfor example, consciousness, awareness, recognition, confrontation, differentiation, assimilation, and integration, are very useful in the Christian spiritualty education. The applications of these psychological terms in spiritual education help us to understand mental-spiritual conditions of the learners and teachers. On the basis of the two points of views, I suggest that the reconstructed 7 movements which instruct the strategy in my spiritual education is deeply related to the three ways spiritual development stages. In conclusion, I insist that the ‘transfiguration - union with God’ spiritual education model will contribute to make an useful meeting and dialogue between the psychological self-actualization which derives from a Jung’s theory of individuation and the theological self-actualization which comes from three ways. In this regard, my suggestion belongs to the spiritual developmental theory and also is can be helpful for the christian educator to recover a real-self as an image of God in our spiritual experience. The purpose of this study is to explore a christian spiritual education model. In recent years, there has been an increasing interest in the spirituality, which has evoked a discourse in modern world. It has been pointed out that the characteristics of spirituality as a social discourse can be understood in terms of human arts such as philosophy, ideology, and so on. Throughout the process of history, the tradition and style of the Christian spirituality has been divided into three traditions in general, Eastern Church, Western Church, and Protestant Church. Although there has been an different expression to represent their mode of spirituality, it is clear that the common paradigm of spiritual development, which contains a schema, ‘purgation-illumination-union with God’, has been appeared in the ‘three ways’ spiritual development stages. The paradigm has been founded in the spiritual development stages of the early christian fathers’ spiritual formation and also has been originated on the basis of Bible. A schema of three ways that contains an orders of salvation and a process of sanctification, which shows a seeking process of the spiritual exerciser, reflects on an aspect of psychological self-actualization. C. G. Jung develops the Freud’s concept of unconscious into his unconscious concept which contains a religious and transcendental dimension. Jung’s theory about individuation can be regarded as a theory of the psychotherapy and the hermeneutics of the human growth, which it can help people (to) find their true real-self, that is called self-realization. The theory of Jung gives two possibilities for the Christian spirituality education. First, it provides an idea for christian spirituality educator with a psychological developmental task in process of individuation. From the psychological point of view, we argues that it is not all that express the outward of men but hear the voice of the inward of men which means the awareness of unconscious. In this way, the theory of individuation psychologically shows us what happened to the mental problems in each stages of three ways : ‘purgation - illumination - union with God’ or ‘repentance - sanctification - glorification’. Second, the applications of analytical termsfor example, consciousness, awareness, recognition, confrontation, differentiation, assimilation, and integration, are very useful in the Christian spiritualty education. The applications of these psychological terms in spiritual education help us to understand mental-spiritual conditions of the learners and teachers. On the basis of the two points of views, I suggest that the reconstructed 7 movements which instruct the strategy in my spiritual education is deeply related to the three ways spiritual development stages. In conclusion, I insist that the ‘transfiguration - union with God’ spiritual education model will contribute to make an useful meeting and dialogue between the psychological self-actualization which derives from a Jung’s theory of individuation and the theological self-actualization which comes from three ways. In this regard, my suggestion belongs to the spiritual developmental theory and also is can be helpful for the christian educator to recover a real-self as an image of God in our spiritual experience.