케이씨 대학교 신입생들의 MBTI 성격유형검사와 재학생들의 CAT 대학생활 적응력 검사와의 상관관계 연구

홍이화 그리스도신학대학교 출판부 2017 교수논문집 Vol.17 No.-

케이씨 대학교 신입생들의 MBTI 성격유형검사와 재학생들의 CAT 대학생활 적응력 검사와의 상관관계 연구

A Reapplication of Erikson’s Theory of Identity Development to Female Identity Development

홍이화 한국실천신학회 2015 신학과 실천 Vol.0 No.45

My principal concern in this essay is a reapplication of Erik Erikson’s developmental theory to female identity development in terms of his psychosocial theory, evaluating the feminist application regarding women’s connectedness. Erikson describes human development in his eight-stage theory of life cycle development. Based upon this theoretical framework, Erikson poses the matter of identity in the fifth stage of identity versus identity confusion as more central than in any of the other eight stages. In his view, the process of identity formation is linear in his epigenetic principle, and thus, a sense of identity may be achieved before the next stage of intimacy versus isolation. However, some feminist researchers criticize Erikson’s identity developmental model as being conceived in terms of male development, not female development. They may raise a question of whether Erikson’s consideration of female identity development can show that women’s identity development is inferior to men’s development. They focus on women’s interpersonal relatedness or connectedness, regarding intimacy, which has been over looked as a crucial issue in female identity development. Nevertheless, on the basis of Josselson’s four pathways to identity formation, I examine that women’s connectedness may vary to some extent, regarding their identity formation and development, and that these differences can be largely derived from the discontinuity between traditional values and changing values amidst social changes. Therefore, Erikson’s suggestion for female identity development needs to be reconsidered in terms of the connection between social changes and female identity formation, on the basis of his psychosocial perspective of identity and social validation. This work must be helpful to understand women’s identity in this socio-cultural context, and even in Christianity, and to probe pastoral counseling for women on the psychological theoretical basis.

섭식장애와 목회적 돌봄 - 자기의 결핍(deficits in the self)의 관점에서 -

홍이화 한국실천신학회 2011 신학과 실천 Vol.0 No.28

본 논문은 심리장애로서의 섭식장애의 증상들과 심리적 원인을 Heinz Kohut의 정신 역동적 관점에서 분석해 보고 그 치료와 목회적 돌봄에 대하여 고찰한다. 코헛은 섭식장애를 자기애성 행동장애의 하나로 분류하였다. 특별히 코헛은 중독을 보는 것과 같은 관점으로부터 중독적 행동의 범주 안에서 섭식장애를 논하고 있는데, 이러한 중독적 행동은 자기의 구조적 결핍에서 기인한다고 보고 있다. 즉 자기애성 행동장애로서의 섭식장애는 자기대상으로 기능하는 부모의 심각한 공감적 실패로 인해 자기의 자기애적 발달과정을 통한 자기 구조의 내면화 과정에 어떤 결핍이 생겼을 경우 결과하는 것이다. 따라서 섭식장애 증상들은 자기의 구조적 결핍을 채워보려는 필사적인 노력을 나타내고 있는 것이라 할 수 있다. 자기심리학의 이론의 틀 안에서 자기애성 행동장애로서의 섭식장애를 치유하고 돌볼 수 있는 가장 근본적인 방법은 바로 자기의 구조적 결핍을 메울 수 있도록 돕는 것이며, 그것은 섭식장애자들이 가지는 거울 자기대상욕구와 이상화 자기대상욕구 혹은 쌍둥이 자기대상욕구에 공감적으로 응답하여 자신들의 자존감을 회복하고 스스로 긴장을 잘 조절할 수 있는 능력을 회복하도록 돕는 것이다. 이는 바로 그들의 건강한 자기구조가 새롭게 다시 구축되도록 돕는 것이 된다. 따라서 섭식장애에 대한 기독교 공동체의 돌봄의 역시 섭식장애의 외적 증상들 자체에 대한 변화 보다는 자기구조를 튼튼히 다시 세울 수 있는 심리내적 기능과 힘이 생기는 것에 초점을 두는 것이 중요하다. The present paper examines the symptoms and causes of Eating Disorder as one major form of self pathology and explores its treatment and ways for a pastoral care for it from a self-psychological perspective. Heinz Kohut takes "addictive behavior" as a major symptom of narcissistic behavior disorders and puts the eating disorder into the category of narcissistic behavior disorders relating to the addictions. Eating Disorder as one of the narcissistic behavior disorders results from the deficits of self structure in the narcissistic development of the self, which occur due to serious empathetic failure of the selfobjects. Parents' empathic failure prevents the internalization of certain soothing and tension-regulating structures, and the resulting structural deficits in the self becomes the childhood anlage of eating disorder. It is the primordial foundation for their attempt to fill in the structural deficits within the symptoms of anorexia and bulimia. Kohut's self psychology provides an excellent framework for understanding deficit phenomena and the explication and treatment of these defects that self psychology facilitates. The role of the therapist is to provide an opportunity for growth and healing of the self by offering her/himself as a selfobject. It is not so much to change the anorexic and bulimic person, but to accept and understand who the person is and how s/he came to be that way. This can also be selfobject functions, which are critical to a pastoral care for the development of the total self.

Self-Psychological Appreciation of Shame

홍이화 그리스도신학대학교 출판부 2019 교수논문집 Vol.19 No.-

Self-Psychological Appreciation of Shame

자기애성 성격장애와 그 목회상담적 함축 - 자기심리학(self psychology)의 관점을 중심으로

홍이화 한국실천신학회 2010 신학과 실천 Vol.0 No.23

본 논문은 자기애성 성격장애에 대한 진단적 이해의 폭을 넓히고 자기애성 성격장애의 원인을 자기심리학적 관점에서 분석함으로 자기심리학적 통찰이 주고 있는 자기애성 성격장애에 대한 목회적 돌봄의 보다 포괄적이고 효과적인 방법을 모색한다. DSM-IV의 진단기준에 기술되어 있는 자기애성 성격장애의 주요 증상은 자기애의 과대성으로 인한 자기과시와 과도한 자기 중요성이 직접적으로 드러나는 특성을 지니는데, 이러한 진단적 특성들은 자기애가 나타나는 유형 중에서 드러난(무감각형, 과대적) 자기애의 특성만을 반영하고 있고 잘 드러나지 않는 은밀한(과민형, 취약한) 자기애의 특성, 즉 낮은 자기 신뢰감이나 자기주도성의 결여, 우울함이나 소심함 등으로 드러나는 자기애성 성격장애의 특성들은 가려내지 못하고 있다. 자기애성 성격장애에 대한 하인즈 코헛의 자기심리학적 관점은 이 두 유형의 자기애 모두의 양상들을 포괄하고 있으며 그 두 유형의 공통적인 원인을 분석하는데 유용한 통찰을 주고 있다. 자기심리학에서 설명하는 자기의 병리, 즉 자기애성 성격장애의 원인은 자기애의 발달과정에서 건강한 자기의 구조를 구축할 수 없었던 발달의 결핍 때문이다. 이로 인해 생기는 자기의 결함은 부모의 충분히 공감적인 자기대상 기능의 심각한 결핍으로부터 기인한다. 따라서 자기애성 성격장애를 가진 이들의 목회적 돌봄에 있어 가장 중요한 것은 돌보는 이의 공감과 하나님의 사랑을 통한 자기대상 기능이라고 할 수 있다. The purpose of the present paper is to broaden the diagnostic understanding of Narcissistic Personality Disorder and to explore strategies more inclusive and effective for a pastoral care for Narcissistic Personality Disorder by analyzing the causes of Narcissistic Personality Disorder from the perspective of self psychology. The essential feature of Narcissistic Personality Disorder that is described in the DSM-IV criteria is a pervasive pattern of grandiosity, which leads to a direct expression of exhibitionism and self-importance. This feature only reflects the features of the overt (oblivious, grandiose) form of narcissism but not the features of covert (hypervigilant, vulnerable) form of narcissism, which is marked by lack of self-confidence and initiative, vague feelings of depression, and an absence of zest for work. The perspective of Heinz Kohut's self psychology on Narcissistic Personality Disorder recognizes and comprehends two types of narcissistic disorders and provides an useful insight in analyzing the common causes of them. According to the perspective, the cause of psychopathology of the self, i.e., the cause of Narcissistic Personality Disorder, is related to the deficits of self structure in the narcissistic development of the self, which result from the failure of the developmental opportunities of narcissistic needs. Defects in the self occur due to serious empathetic failure of the selfobjects accordingly. Therefore, selfobject functions via the caretakers' empathetic response and love of God are crucial for a pastoral care for Narcissistic Personality Disorder.

An approach of Pastoral Psychology to the Shame Experience

홍이화 한국실천신학회 2022 신학과 실천 Vol.- No.80

In this study, I outline a pastoral psychology for Korean shame, drawing on the pastoral-psychological perspective of Donald Capps, which is informed by Heinze Kohut’s formulations, and I further broaden Capps’ perspective to include Korean psychological constructs. Using the integrated perspective that I employ in exploring a psychology of the Korean shame experience, I propose distinctive pastoral implications for the Korean shame experience. Kohut’s formulations concerning shame in his self psychology, with emphasis on the selfobject’s empathetic resonance in self-selfobject relationships, have greatly influenced understanding of the potential care and healing of shame in the fields of pastoral care, counseling, and theology. Although he does not apply his self psychology to pastoral work directly, his research contributes to the enhancement of it, particularly in his focus on the interrelational nature of being human and healing through empathetic attunement. In line with the appreciation of Kohut’s insights, Capps, drawing on the work of Kohut, is concerned with a pastoral theology for healing shame with regard to the narcissistic self. His argument for a theology of shame and his suggested pastoral methodology for healing shame, in interdisciplinary dialogue with Kohut’s self psychology, are very useful for and congruent with my study of integrating the psychological examination of shame into appropriate pastoral care models. To interpret the Korean experience of shame properly from this perspective, I analyze Korean indigenous psychological constructs such as “uri” in connection to shame, and I refine and modify Kohut’s frameworks of shame for application to Korean culture. I also suggest distinctive pastoral implications for responding adequately to the shame experience in the “uri” culture by expanding Capps’ pastoral frameworks for a relevant application.

한국인의 수치심(shame) 이해를 위한 하인즈 코헛(Heinz Kohut) 이론의 재 고찰 - 객체적 자기인식(objective self-awareness) 안에서의 수치심 -

홍이화 한국실천신학회 2016 신학과 실천 Vol.0 No.48

본 논문에서는 수치심에 대한 하인즈 코헛의 이론을 한국인의 수치심 이해에 적용해 본다. 이를 위하여 하인즈 코헛의 자기 의식적(self-conscious) 감정으로서의 수치심 이론에 대한 기존의 연구들을 확장하여 한국인의 수치심 이해를 위한 코헛의 이론적 틀을 재검토 한다. 코헛은 자기 전체에 영향을 미치는 자기 의식적 감정으로서의 수치심에 주목하였으나 그러한 자기의식을 형성하게 하는 사회문화적 가치체계의 상이성에는 관심하지 않았다. 따라서 코헛은 자기의 발달구조 안에서 이상화 자기를 수치심과 관련시키지 않음으로서 자기 인식적 감정으로서의 수치심에 대하여 객체(object)로서의 자기의 역할은 상정하지 않았다. 본고에서는 한국인의 수치심 이해를 위하여 코헛의 수치심 이론 안에서 자기의식에 대한 확장이 필요함을 강조한다. 이를 위해서 코헛의 수치심 이론에 대한 브루첵(Francis J. Broucek)의 자기의식 개념의 확장이 제시되며, 이러한 확장을 통해 객체적 자기 인식(objective self-awareness) 안에서 한국인의 수치심 이해를 제안한다. 브루첵의 객체적 자기인식의 개념은 코헛의 수치심 이론에 보다 포괄적인 자기의 이해를 제안함으로서 주체와 객체로서의 자기의 역할을 통해서 수치심을 경험하는 자기의식의 구조를 새롭게 해준다. 객체적 자기인식 안에서의 수치심 이해는 특별히 한국문화의 “체면” 속에서 자기 의식적 감정으로서 한국인이 경험하는 수치심을 잘 설명할 수 있는 이론적 틀이 된다. 한국인의 수치심 경험 안에서의 한국인의 객체적 자기인식에 대한 공감적 이해와 한국인의 체면유지를 위한 방어적 노력에 대한 공감적으로 이해는 수치심의 돌봄과 치유를 위하여 한국인의 자기가 필요로 하는 자기대상 기능의 문화적 요청이라 할 수 있다. The purpose of this study is to reconsider Heinz Kohut's frameworks on shame as a self-conscious emotion for an understanding of the Korean experience of shame. Kohut's psychoanalytic theory of the self provides excellent formulations for an understanding of the phenomena of self-consciousness in shame, which emphasizes the whole self in relation to shame in the narcissistic development of the self. However, he does not focus on the self as the object in shame as he emphasizes the concept of the self as a supraordinate agency, i.e., an independent center of initiative, which is subjectively experienced, on the basis of western cultural assumptions. For an exploration of the Korean experience of shame as a self-conscious emotion on the basis of Kohut's frameworks, the conceptualization of self-consciousness needs to be elaborated and expanded. Francis J. Broucek's extension of Kohut's formulations with regard to objective self-awareness yields a basic tool to analyze the Korean experience of shame. It is a notion that allows for the Korean experience of shame after objective self-awareness, an experience that depends on objectifying the Korean self largely according to social standards, ideals, or goals in the Korean culture. The Korean experience of shame involves an extended sense of self-consciousness, i.e., objective self-awareness, in interpersonal relationships, in which the self becomes both subject and object, particularly in terms of the Korean structure of chemyeon; loss of chemyeon is inherent in shame.

Women’s Relational Self and Pastoral Counseling

홍이화 한국실천신학회 2011 신학과 실천 Vol.0 No.29

The present paper explores the relationship between the interpersonal and developmental woman psychology and feminist theory in terms of the relational self. Feminist reclaiming of women’s selfhood, such as of women’s relational self, can be central to feminism. Yet, this claim of women’s selfhood may be, at the same time, "essential" to women to determine their characteristic traits. Thus, examining the psychological assumptions of women’s relational self, such as in Miller, Gilligan, and Chodorow’s arguments, regarding feminist theories, one cannot help going back to the essentialism/constructivism debate. I suggest that the matter of women’s self, regarding feminist relationalism, seems to be eventually concentrated on the matter of subjectivity, in light of Julia Kristeva’s notion of the self, or subject, as sujet en procès. However, regarding pastoral care and counseling for women's relational self, we needs to carefully reexamine all the psychological assumptions within the patriarchal language of relationality. Since the patriarchal percepts in Christianity support women's subordinate status in terms of women's relationality, most women may have been counseled to try to love and care others. Thus, pastoral caregivers and counselors should help women to have strategies of resistance and empowerment in their relationality.

Heinz Kohut’s Understanding of the Self

홍이화 그리스도신학대학교 출판부 2018 교수논문집 Vol.18 No.-

Heinz Kohut’s Understanding of the Self

Do Psychological Studies of Battered Women harm the Issue of Woman Battering?

홍이화 한국실천신학회 2016 신학과 실천 Vol.0 No.50

My principal concern in this study is to answer a question of whether psychological studies and theories of battered women are worthless or even harmful for the issue of woman battering. I probe how the psychological studies of battered women play a role in the issue of woman battering, examining the contributions and limitations of psychological theories and assumptions in three categories: women’s masochism, feminine personality characteristics, and learned helplessness. I believe, first, the problem of psychological assumption of feminine masochism is in the fact that it has been spread without sufficient evidences, emerging simply from Deutsch’s theory, and uncritically applied to women and misused within a patriarchal societal norms. Secondly, the psychological assumptions of feminine personality characteristics regarding why women stay in their abusive relationships negatively impact the woman battering issue, because of its misinterpretations and misusages for the revictimization of women in the patriarchal societal norms, not because of psychological theories and assumptions, per se. Thirdly, the learned helplessness theory definitely contributes to the explanation and appreciation of battered women, but may be inevitably criticized in that an attempt to understand the victimization process of battered women can reinforce women’s oversimplified characteristics such as helplessness or passivity in the battering situation. Since the psychological assumptions of women is inherently related to social environments and societal characteristics, they, unintentionally, play their role in leading to prejudiced psychological assumptions and myths about battered women. Such myths and stereotypes about battered women are closely combined with socio-cultural and religious (Christian) norms in patriarchal systems and structures, which often support woman battering. Therefore, new psychological studies and assumptions of battered women clearly are needed regarding the strength of their characters or their psychological health for resistance.