무의식의 창조성과 종교: 그리스도교를 중심으로

김정택 ( Jung Taek Kim ) 한국분석심리학회 2011 심성연구 Vol.26 No.1

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.

가톨릭 미사에서의 구원의 상징성

김정택 ( Jung Taek Kim ) 한국분석심리학회 2009 심성연구 Vol.24 No.2

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.``

성격유형의 다면성과 성격장애와의 상관연구

김정택 ( Jung Taek Kim ),김영란 ( Young Ran Kim ) 한국심리유형학회 2005 심리유형과 인간발달 Vol.12 No.-

이냐시오 “영신수련”에 대한 분석심리학적 고찰

김정택 ( Jung Taek Kim ) 한국분석심리학회 2010 심성연구 Vol.25 No.1

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.

선택적인 CPS 변환에 의한 ML의 예외상황 실행속도의 개선

김정택(Jung-Taek Kim),이광근(Kwangkeun Yi) 한국정보과학회 1999 한국정보과학회 학술발표논문집 Vol.26 No.1A

ML의 예외상황 처리부분을 사용함으로서 프로그래머는 쉽게 자신의 프로그램의 예외적인 동작을 기술할 수 있지만, 이러한 예외상황을 처리하는 프로그램 부분이 병목 현상을 일으키는 경우가 많다. 이 논문에서는 프로그램내에서 예외상황 처리부분을 없애는데 꼭 필요한 표현만을 정적분석을 사용해서 골라내어 이를 선택적으로 수정된 “나중에 할일을 넘겨주는 방식(Continuation Passing Style)”으로 변환하는 방법을 정확히 기술하고, 이 변환이 옮음을 증명하고, 마지막으로 초기 단계의 실험결과를 제시한다.

멀티미디어 서비스를 위한 효율적인 대역폭 할당

김정택(Jung-taek Kim),고인선(Inseon Koh) 한국통신학회 2002 한국통신학회논문지 Vol.27 No.11C

멀티미디아 서비스 제공에는 네트워크의 효율적인 대역폭 할당 스케줄링이 요구된다. 비디오 데이터 스트림 같은 burstiness 특성을 갖는 정보를 전송하기 위해서는 전송률의 변화률 감소시키는 smoothing 기법을 사용하게 되는데, 현재까지 제안된 최적 smoothing 알고리즘은 peak rate 를 크게 줄이고 있지만, 각각의 독립적인 데이터 스프림에 적용되었기 때문에, 네트워크 대역폭이나 프로세서 등을 공유하는 다중 스프림에 사용하기에는 적합하지 않다. 본 논문에서는 이러한 문제점의 해결을 위한 효율적인 대역폭 할당 알고리즘을 재안한다. 대역폭 할당 스케줄링을 정적 대역폭 할당과 동적 대역폭 할당으로 구분해서, 정적 대역폭 할당에서는 사용자 버퍼의 누적 데이터 양을 높게 유지시킴으로써 peak rate 를 감소시켰다. 동적 대역폭 할당에서는 real demand factor를 새로운 변수를 이 용하여 다중 스트림의 대역폭할당에 적합한 안고리즘을 구현하였다. 마지막으로 페트리 네트 모의설힘 도구인 ExSpect 6.41을 통해서 제안된 알고리즘의 성능을 입증하였다.

청소년이 지각하는 부모의 양육태도와 청소년의 심리유형과의 관계

김정택(Jung Taek Kim),민정식(Jeong Sik Min) 한국심리유형학회 1996 심리유형과 인간발달 Vol.3 No.1

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.

4층(層)1절(節) 기둥을 이용한 MRS(Multi Ribbed Slab)공법 적용

김정택 ( Jung Taek Kim ),임주혁 ( Ju Heuk Im ),전병갑 ( Byong Kap Jeon ),김용남 ( Yong Nam Kim ) 한국건축시공학회 2011 한국건축시공학회 학술발표대회 논문집 Vol.11 No.1

MRS(Multi Ribbed Slab) method was developed to accomodate Korean construction practice and needs of Korean customer. By means of 4story-1piece column and MRS method, we achieved construction cost cut down and reduction of construction period.

MBTI 타당도에 관한 일 연구 - 성격진단검사와의 상관 연구

김정택(Jung Taek Kim),정덕자(Duck Ja Jung) 한국심리유형학회 1998 심리유형과 인간발달 Vol.5 No.1

The purpose of this present study was to test the validity of MBTI (Myers-Briggs Type Indicator) through the relational analysis between MBTI and SPDI(Standardized Personality Diagnosis Inventory). There were 505 people involved in the study. This included 191 high school students, 199 college students and 115 adults. The experiment used on these people was MBTI and SPDI. The data was analyzed to see the relation between the traits of SPDI and four preference indicators of MBTI. The results of the study were as follows ; First, the E indicator of MBTI and SPDI, which include Emotional stability, Dominance, Sociability, Masculinity, Impulsiveness and Superiority, have high positive relations in the context of the relationships between the traits of SPDI and four preference indicators of MBTI. The same is true for the I indicator of MBTI and Reflectiveness, Conformity, Depression, Anxiety, Paranoid tendency, Autism, Nervousness of SPDI. The S indicator of MBTI and Responsibility, Conformity of SPDI have meaningful positive relations and the same is true for the relations between T indicator and Emotional stability, Dominance, Responsibility, Reflectiveness, Masculinity, F indicator and Sociability, Conformity, Impulsiveness, Nervousness, J indicator and Responsibility, Reflectiveness, Conformity, P indicator and Sociability, Masculinity, Impulsiveness. Second, referring to the differences between four function types of MBTI and SPDI, ST type is higher in Responsibility, Masculinity, SF type is higher in Conformity, NT type is higher in Emotional stability, Dominance, Reflectiveness and Masculinity, NF type is higher in Sociability, Impulsiveness more than any other type. Third, regarding the differences between four temperament types of MBTI and SPDI, SP temperament is meaningfully higher in Impulsiveness, Conformity, Anxiety, Nervousness of SPDI than any other temperament type. The same is true for SJ temperament in Responsibility, Conformity, NT temperament in Emotional stability, Responsibility, Reflectiveness, Masculinity, NF temperament in Sociability, Impulsiveness. The results synthesized from this study are as follows ; Four preference indicators of MBTI have very meaningful relations with the traits of SPDI, four function types and four temperament types of MBTI also have meaningful differences compared with the traits of SPDI. Therefore, the result of this study supports that MBTI based on the psychological typology by Carl Jung is a very useful instrument for human understanding.

老子와 予盾, 그리고 矛盾的 인간이해에의 시선

김정택(Kim, Jung-taek),고희선(Ko, Hee-sun) 대한철학회 2012 哲學硏究 Vol.124 No.-

본 논문은 도가철학의 모순적, 역설적, 변증법적 사유방식에 대한 분석 심리학과 현존재분석적 고찰을 통해 인간의 모순적 속성을 심리학적•철학적으로 좀 더 잘 이해하고자 하는데 그 목적이 있다. 인간은 모순적 존재이다. 의식과 무의식이라는 동전의 양면과도 같은 인간의 정신 현상 속에는 상반상보적(相反相補的)인 정신의 모순적 속성이 공존하고 있다. 그리고 온전한 인간이해에의 시선은 이러한 정신의 전일성(全一性) 혹은 전체성에 대한 이해를 전제로 한다. 분석심리학에서 인간의 본질로 바라보는 정신의 전체성 또는 전일성은 자기 (Self)를 통해 나타난다. 연구자들은 이러한 인간 정신의 전체성 혹은 전일성을 가능케 하는 분석심리학에서의 자기원형의 작동원리를 통해 노자{老子)의 무위자연사상(無寫自然思想)에 입각한 한 존재의 자연화과정을 한 개체중심적인 분석심리학적으로 먼저 살펴보고, 이를 바탕으로 주제와 타자, 그리고 사회의 자연화과정을 현존재분석적으로 좀 더 확장하여 탐색하였다. 즉 본 논문은 무의식의 의식화과정을 통한 분석심리학에서의 자기실현과정 과 그 맥을 같이 하는 노자(老子)의 무위 자연사상(無寫 自然思想、)을 염군평의 『老子指歸』를 중심으로, 한 주체중심적인 분석섬리학적으로 먼저 살펴보고, ‘현존재의 공존성’을 바탕으로 한 한 주체의 자연화과정을 둘러싼 주체와 타자, 그라고 사회의 자연화과정에의 가능성을 현존재분석적으로 살펴봄으로써, 모순적 인간 속성 속에서도 상호 조화를 이루며 ‘따로 또같이’ 살아갈 수 있는 주체와 타자, 그리고 사회적 역학관계에 관한 철학적 주제를 심리학적 방법론을 통해 좀 더 실천적으로 탐색해보고자 하는데 그 목적이 있다. This thesis arms at a better psychological and philosopical understanding about human contradictory characteristics through the analytic psychology and Dasein analytic consideration about the contradictory, paradoxical, and dialectical thinking way of the Lao-tzu philosophy. Human Beings are contradictory. In the human mental phenomenon like two sides of the same coin coexist contrary but complementary mental characteristics, and the perfect understanding of human being is based on that of human mental wholeness or allness. Mental allness or wholeness viewed by the human essence in the analytic psychology appears through the Self. The researchers looked into the Subject's naturalization process which agrees with the Lao-tzu's thought that leaves nature as it is through the Archetypus des Selbst of analytic psychology that makes possible human being's psychological allness or wholeness, and then expanded it to the Subject's, the Object's, and the society's naturalization process by the way of Dasein analysis. In other words, this thesis aimed to explore philosophical theme more practically by the psychological way on the Subject's, the Object's and the society's dynamics which makes us live independently and together in spite of the contradictory characteristics of humans in psychological way, through looking into the Lao-tzu's thought which complies with self-realization process in the way of one Subject-oriented analytic psychology and looking into the possibility of the Subject's, the Object's and the society's naturalization process which encompass one subject's naturalization process of one subject's in the basis of Dasein's coexistence.