생물막 억제를 위한 Quorum Quenching 균주의 탐색 및 Pseudomonas sp. 1A1 유래 AHL-Acylase 유전자들의 특성규명

이치호 배재대학교 대학원 2013 국내석사

Quorum sensing (QS) is cell-to-cell communication system, which is used by many bacteria to regulate diverse gene expression in response to changes in population density. Bacteria recognize the changes in population density by sensing the concentration of signal molecules, N-acyl homoserine lactones (AHLs). As AHL-mediated quorum sensing plays a key role in biofilm formation, the interference of quorum sensing, referred to as quourm quenching has received a great deal of attention. In addition, the effective reduction of biofouling by quorum quenching enzymes that inactivate the AHLs has been reported. In this study, we isolated diverse AHL degrading bacteria from Sihwa-lake and Tancheon in order to develop a new strategy for preventing biofilm formation on membrane surface. An enrichment culture containing AHL as the sole carbon source was used for the screening of quorum quenching bacteria. Diverse strains including Pseudomonas sp., Burkholderia sp., Bacillus sp., Rhodococcus sp., Stenotrophomonas sp., Micrococcus sp., etc. were identified by 16S rDNA sequence analysis. AHL-degrading activity of a novel strain named Pseudomonas sp. 1A1, and its characteristics were investigated. The species showed extracellular quorum quenching activity, hence it was speculated that the organism may be carrying AHL-degrading genes. The presence of three homologous AHL-acylase genes were confrimed by degenerate PCR and in silico analysis. The three AHL acylase genes of Pseudomonas sp. 1A1 were cloned and expressed in E. coli and Bacillus thuringiensis. They also showed a high similarity with a known AHL-acylase genes from Pseudomonas aeruginosa PAO1. The amino acid sequence of these three genes showed 52%, 63% and 69% identities with that of pvdQ, quiP and hacB, respectively, from P. aeruginosa PAO1. Finally, confirmation of inhibition of biofilm formation through co-culture method were done. Quorum sensing은 세포밀도에 의한 다양한 유전자의 발현 조절과 관련된 세포 간 커뮤니케이션 (cell-to-cell communication) 기작이다. 이를 위해 박테리아는 신호분자인 N-acylhomoserine lactones (AHLs)의 농도를 감지하여 세포밀도의 변화를 인식한다. AHL을 매개로한 quorum sensing은 박테리아의 생물막 (biofilm) 형성에 매우 중요한 역할을 하며, 따라서 quorum sensing 메커니즘을 억제하는 quorum quenching은 많은 관심을 받고 있다. Quorum quenching 효소에 의해 AHL을 불화성화 시켜 생물오염을 (biofouling) 효과적으로 감소시키는 연구가 보고되어있다. 본 연구에서는 하‧폐수 처리를 위한 생물막반응기 (membrane bioreactor, MBR) 표면에 생물막 형성을 방지하기 위한 새로운 전략을 개발하기 위해 시화호와 탄천의 sample에서 AHL을 분해하는 다양한 박테리아를 분리하였다. 이러한 AHL을 분해하는 미생물의 16S rDNA 염기 서열 분석한 결과 4균주의 Pseudomonas sp.와 Burkholderia sp., Bacillus sp., Rhodococcus sp., Stenotrophomonas sp., Micrococcus sp.에 속하는 각 1균주씩을 확보하였다. 그 중 AHL 분해 활성이 가장 우수한 균주를 Pseudomonas sp. 1A1으로 명명하여, quorum quenching과 관련된 특성을 조사하였다. Pseudomonas sp. 1A1은 세포외 배양액에서 quorum quenching 활성을 보였으며, degenerate PCR 및 in silico 분석을 통하여 Pseudomonas aeruginosa PAO1의 3종류의 AHL-acylase인 pvdQ, quiP, hacB와 상동성을 보이는 유전자의 존재를 확인하였다. Pseudomonas sp. 1A1로부터 3종류의 AHL-acylase로 추정되는 유전자를 cloning하여 E. coli와 Bacillus thuringiensis에서 발현됨을 확인하였다. Cloning한 유전자의 분석결과 각각의 AHL-acylase 유전자는 이미 보고된 P. aeruginosa PAO1유래의 PvdQ, QuiP와 HacB의 추정 아미노산 서열과 각각 52%, 63%와 68%가 일치하였다. 궁극적으로, 생물막을 형성하는 Pseudomonas sp. 균주와 재조합 균주와의 co-culture 실험을 통하여 구축된 재조합 AHL-acylase를 발현시킨 대장균에 의해 생물막 형성이 억제되었다.

다수의 다층 이방성 함유체가 포함된 등방성 무한고체에서의 SH파 산란문제 해석

이혜창 홍익대학교 대학원 2015 국내석사

다수의 다층 이방성 함유체가 포함되어 있는 무한 고체가 동적 무한하중을 받을 때, 무한 고체에서의 변위, 변형률 및 응력 해석을 매우 정확하고 효율적으로 수행할 수 있는, 최적의 수치해석 방법에 대하여 연구하였다. 본 논문에서는 네가지 종류의 다수의 다층 이방성 함유체에 의한 산란 문제 해석을 수행하였다; i) 이방성 함유체의 바깥과 안쪽 층은 직교이방성(#1) 재료로 구성되며, 가운데 층은 직교이방성(#2) 재료로 구성된다. ii) 이방성 함유체의 바깥과 안쪽 층은 직교이방성(#1) 재료로 구성되며, 가운데 층은 등방성 재료로 구성된다. iii) 이방성 함유체의 바깥과 안쪽 층은 직교이방성(#2) 재료로 구성되며, 가운데 층은 직교이방성(#1) 재료로 구성된다. iv) 이방성 함유체의 바깥과 안쪽 층은 직교이방성(#2) 재료로 구성되며, 가운데 층은 등방성 재료로 구성된다. 2) 기존에 널리 사용되고 있는 방법이 아닌 새로운 수치해석 방법으로 개발된 체적 적분방정식법을 이용하여, 다수의 다층 이방성 함유체에 의한 SH파 산란 문제 해석을 수행하였다. The Volume Integral Equation Method (VIEM) is applied for the analysis of elastic wave scattering problems in an unbounded solid containing multilayered anisotropic inclusions. It should be noted that this relatively new numerical method does not require the use of the Green's function for the inclusion - only the Green's function for the unbounded isotropic matrix is needed. This method can also be applied to solve general elastodynamic problems involving arbitrary shape and number of inhomogeneous and/or anisotropic inclusions. A detailed analysis of the SH wave scattering problem is presented for various types of multilayered orthotropic inclusions. Numerical results are presented for the displacement fields at the interfaces of the inclusion in a broad frequency range. It is demonstrated that the VIEM is very accurate and effective for solving this class of elastodynamic problems.

기독청년의 신앙성숙을 위한 그리스도요법 집단 상담

박미영 서울신학대학교 상담대학원 2009 국내석사

This study was carried out to verify that exercising the group counseling program of Christo-therapy could help the Christian youth who were suffering from the existential inharmony gain the faith maturity. I have examined that who the christian youth are and what speciality they have. And I have composed a content of reasons which would interfere their faith maturity and studied the faith growth phases of the christian youth from the faith growth of Fowler. I have composed the group counseling program of Christo-therapy of the Christo-therapy by Bernard J. Tyrrell to attain it's purpose and applied many other counsel therapies. The Christo-therapy is a Spiritual - Psychological Synthesis and I have brought the Mind-fasting and the Spirit-feasting from this theory. The Mind-fasting and the Spirit-feasting could make the christian youth realize the love of God through the enlightment in their existential lives. And I have chosen the existential Loving which is one of the method of Christo-therapy as the existential Sharing, made the correspondence materials and run off the event. The program was composed of 8 meetings. From the 2nd meeting to the 5th meeting, it's the Mind-fasting. It was consist of lectures on the existential evaluation, the existential discernment, self-reflection pray and penitence, the appreciation of poems and the meditation on God's words. It's for the giving up. From the 6th meeting to the 7th meeting, it's about the Spirit-feasting. It was consist of lectures on positive information, pray for the discernment and the way of living lives like a feast with the revealed worth, the appreciation of poems and the meditation on God's words. It's for the filling their souls. At the 8th meeting, the process of the existential Loving to practice the love of God was consist of lectures on the existential discernment and clearance to help people who want aid. An object of study was the youth of my church and it has been exercised for 2 hours every week two times from March 29 through April 25. The inspection means was Seong-Jung Kim's (1996) Shepherd Scale divided into three parts of reasons from Youn-Jin Kim(1993)'s adapted document, which was originally adapted from the Christian Shepherd Scale by Basset and his colleagues. I have analyzed and verify the degree of the faith maturity through the before and after inspections. It was found out that it brought a faith growth and it worked most through the communion of saints. I have also found that studying the group counseling program of the Christo-therapy could make the gloomy memory reinterpreted as a Biblical viewpoint, so that this program was helpful to heal the broken heart, to recover it, and to achieve the ripeness and growth of many young people. Moreover there are fruits that the christian youth could receive the love of God deeply and experience the liberty. The Christo-therapy isn't much different from the Inner healing. Because Tyrrell who is an inventor of the Christo-therapy also thought of creative idea as attending the meeting. Moreover the Inner healing is named as the memory healing and the Christo-therapy the attitude cure. So I believe that practicing the Mind-fasting and Spirit-feasting continually could have a good influence on the faith maturity of the christian youth. The Christo-therapy which sets the goal at the Spirit-feasting aims at the whole personality and perfection to work as mature christians. In this aspect, I believe that the Christo-therapy is affirmative from the viewpoint of a pastoral counselling.

Gary R. Collins의 인간이해와 기독교 상담

배동명 서울신학대학교 상담대학원 2010 국내석사

Jay E. Adams와 Gary R. Collins의 기독교 상담이론 비교

이우금 서울신학대학교 상담대학원 2008 국내석사

Today's rapidly changing society makes people confused about their values, and science and material civilization make people isolated, depressed, and deeply discouraged. They do not know where to go, do not have stability, and are suffering from inner conflicts. Christian counseling can help church to save people from anxious and conflicts because it has answers for those questions. It also give church vitality as a method of changing people's relationships. It will help church to be a good community where God's love can be experienced by restoration the power of love. Not only in church but also in society, christian counseling can help people to have abundant life by making them have deep relationships. Therefore, a counselor's understanding and concept of people according to theological view is important. Also, a counselor's theoretical background is a basic premise for solving counselee's problems. With these reasons, the researcher compared and analyzed Jay E. Adams' and Gary R. Collins' counseling theories, they are leading figures in Christian counseling, counseling and tried to find ideological background and difference and similarities of their theories. This procedure helped the researcher to have bigger insight and sills as a Christian counselor. More way to go left as a professional Christian counselor, but I want to provide counseling based on the Bible, and with enthusiasm and frontier spirit.

긍정적 하나님 이미지 형성을 위한 집단 목회상담 프로그램 연구

조남희 서울신학대학교 신학전문대학원 2010 국내박사

본 연구의 목표는 기독교 신자들의 전인 치유와 영적 성장에 도움이 되는 <긍정적인 하나님 이미지 형성을 위한 집단 목회상담 프로그램>을 개발하고 효과를 검증하는 데 있다. 본 연구는 자아 관계, 부모님과 대상관계, 하나님과의 대신 관계를 중심으로 긍정적인 이미지 형성을 통한 행복하고 성공적인 삶을 만들어 줄 수 있는 프로그램으로 개발하였다. 내용은 자기 이미지와 부모 이미지 그리고 하나님 이미지를 중심으로 구성하였다. 프로그램은 마라톤 집단상담 방법으로 진행되었고, 군 집단 상담을 채택하였다. 상담의 방법론으로는 성경중심 그리스도요법 치료와 심상치료 기법들이 사용되었다. 성경을 기본으로 한 ‘성경중심 그리스도요법’은 긍정적 하나님 이미지를 명확히 확립시켜 주는데 도움이 되었다. ‘심상치료 기법’은 본 교육이 매우 유용한 상담치료 법임을 증명시켜 주었다. 연구의 궁극적 목적은 집단 상담활동을 통해 각 개인 성품에 긍정적인 치유와 변화를 체험함으로써 영적 발전과 긍정적인 하나님 이미지를 정립하는 데 있다. 이를 위하여 본 연구자는 하나님 이미지에 대하여 이론적으로 연구하면서 하나님 이미지가 우리에게 어떤 영향을 미쳤는지를 개인의 독특한 경험을 토대로 조사해보았다. 그리고 하나님 이미지와 개인의 자아 이미지, 대상관계의 중요 타자인 부모 이미지의 상호 관련성을 연구하였다. 프로그램 효과검증을 위하여 연구 대상을 군에 복무하고 있는 병사 중 기독교인 군종병사들로 선정하였다. 실험 효과를 분명하게 하기 위해 각각 30명의 통제 집단과 실험 집단을 표본 집단으로 나누어 결과를 검증하였다. 집단의 실험 방법은 3박4일 동안 합숙 프로그램이다. 집단의 횟수는 총 12회기로 초기: 도입 진단, 중기: 이미지 치료, 후기: 소감 나누기 등 세 부분으로 나뉘어져 있다. 각 회기별 소요시간은 120분이며, 강의와 토론 및 집단 활동으로 이루어져 있다. 실험 집단에게는 12회기의 집단상담 프로그램을 실시하였고 통제 집단에게는 어떠한 교육도 시키지 않았다. 양 집단 모두 사전/사후 검사법을 통해 프로그램 양적 분석과 질적 분석을 실시하였다. 표본 검사 설문도 구로는 Rogenberg의 자아 존중감척도(전병제, 1974)와 벤슨과 스필카 (P.Benson & B. Spilka 1973)의 사랑과 통제하는 하나님 척도(Loving and Controlling God Scales)를 사용하였다. 실험 결과에서 수집된 자료는 SPSS11.0을 사용하여 평균과 표준 편차를 산출하였다. 이러한 절차를 통하여 얻어진 양적 분석 결과를 논의한 후에 얻은 결론은 다음과 같다. 첫째, 긍정적 하나님 이미지 형성을 위하여 개발한 목회상담 프로그램은 참여자들에게 자아 존중감을 향상시키므로 긍정적 자아 이미지를 형성하여 자아관계를 증진시키는 데 효과적이다. 둘째, 본 프로그램은 참여자들에게 긍정적 부모 이미지를 형성시켜 부모님과의 대상관계 회복에도 효과적이다. 셋째, 본 프로그램은 참여자들이 가지고 있는 하나님 이미지를 바람직하고 긍정적으로 형성함으로 하나님과의 대신관계 증진에도 효과적이다. 또한 참가자들이 전체 집단 상담을 마친 후 소감문 형식으로 작성된 경험보고서를 중심으로 프로그램의 효과를 분석한 결과를 살펴보면 다음과 같다. 첫째, 본 프로그램은 사람들의 자아 이미지와 부모 이미지 그리고 하나님 이미지가 상호 관련성이 있다는 것을 인식하는 데 효과적이다. 둘째, 본 프로그램은 긍정적 자기 이미지, 부모 이미지, 그리고 하나님 이미지 형성에 바람직한 영향을 끼친다. 셋째, 본 프로그램은 군 생활의 원활한 관계는 물론 미래의 비전 확립에 도움이 되므로 다른 전우들에게도 권하고 싶은 프로그램이다. 결과적으로 이 프로그램이 주는 효과는 첫 번째로는 집단원들이 자기 자신을 있는 그대로 받아들이며, 생명이 있음을 감사히 여기고 생명을 주신 부모님의 은혜에 감사하며 공경하는 것이다. 두 번째로는 엄하게만 느끼던 기존의 하나님의 이미지에서 탈피하여 자비와 은총이 충만한 사랑의 하나님 이미지가 형성되어 영적으로 성숙하고 하나님과 신성한 관계를 확립하는 데 도움이 된다는 점이다. 세 번째로는 주어진 조건과 환경에 만족하며 미래에 대한 비전을 구체적으로 확립할 수 있다는 것이다. 마지막으로 긍정적 하나님 이미지 형성의 결과로 자아 관계, 부모님과의 대상관계 및 하나님과의 대신관계 회복에 효과적 영향을 준다는 것이다. 위의 내용을 종합해 볼 때 본 집단 목회상담 프로그램은 긍정적인 하나님 이미지를 형성함으로 하나님과 바람직한 관계는 물론 행복하고 성공적인 자아관계와 대인 관계를 향상시키는 데 적절한 효과가 있다는 것이 검증되었다. 한가지 아쉬운 점은 영적 회복과 성장은 지속적이어야 하는데 본 목회상담 프로그램은 단기적일 수밖에 없다는 점이다. 본 연구자는 상담사로서 목회상담학의 발전에 헌신하며, 보다 더 효과적인 집단상담 프로그램을 개발하는 것을 하나님이 주신 신성한 사명으로 생각한다. 마지막으로 본 프로그램이 널리 알 려져 성도들의 전인 치유와 영적 성장 그리고 교회의 발전과 하나 The purpose of this study is to develop and verify effectiveness of a "Pastoral Group Counseling Program to form a Positive Image of God" for wholistic healing and spiritual development of Christians. Based on Image-theory and relation-theory, it deals with overall healing and spiritual development to have happy and desirable relations. It has three main contents that are relations in terms of self-image, parents-image, and God-image. The program complies with marathon-counselling-method which followed by Christ and Bible-based group therapy and mental image treatment. During the program, these therapies have helped participants on correcting the tainted image of God positively, and have been used as useful psychotherapeutic methods. The ultimate goal of this research is to offer positive changes to characters through group experiences and to contribute for their spiritual growth in self-relationship, parents-relationship, and God-relationship. Also, the research focused on necessities of comprehending God image in order to buildup a serious relationship with God. Changing and redefining previous images are absolutely required. From a theological and a counseling perspective, the thesis above has explored theories on how a man has worshiped God as an absolute being, and how the experiences through process of maturity affect the images of God and parents. To get a effective result for this study, it picked Christian participants who are actually engaged in military service. Thirty participants were assigned into an experimental group, and other thirties belonged to a control group. The experiment took four days lock in, and consists of 12 sessions of 120 minutes each. A session was divided into 3 parts which are diagnosis for the first, image healing for the second, and sharing for the third. The program was applied to the experimental group only. The participants in the control group received no treatment at all. Questionnaires given in the experiment were from 'Rogenburg's Self-Esteem Scale'(Jun, 1974) and 'Loving and Controlling God Scales'(P.Benson & B.Spilka, 1973). SSPS11.0 was used to find means and standard deviations on the pre-test and the post-test. The results given by quantitative analysis after the group counselling experiment are shown as follows : First, the program developed in this study was effective to enhance egoism owning to promoted self-esteem and self-image. Second, the program developed in this study was effective to improve and renovate relationship with parents. Third, the program developed in this study affects God image positively so as to form better relationship with God. Likewise, the results given by the qualitative analysis through the experience are shown as follows : First, the program developed in this study helped to create desirable self-image, parents-image, and God-image. Second, the program developed in this study was effective to recognize interrelation among self-image, parents-image, and God-image. Third, the program developed in this study was useful to have favorable military relationship, and it would be recommend to others. According to the results above, it also seemed to help the members be aware of the interrelationship among the three images and change the point of view positively for themselves, their parents, and God. Undergoing the Program, the participants could be able to accept themselves as they truly are and to replace strict images of God with his grace and mercy. They eventually try to see their environment with an optimistic view as well as visions of future life. Thus, this study expects that the individual would consequently attains the final goals which are spiritual maturity and divine relationship with God. Besides, the program in the study is found to be very effective to achieve successful relationship with God and with others. While recovery and growth in God should progress in constant education, the program is just a one-time treatment. However, this study is going to keep searching for improvements through constant investigation and verification to support Christians with their healing and spiritual maturity. I myself, as a spiritual counselor, pledge that I will devote myself to developing better program as it is a sacred duty directly given by God. Moreover, I hope that there would be enough opportunities for churches to take this proposed program in life, so that good counselors could be trained and make contributions toward development of the respective churches.

기독청년의 내적치유를 위한 영화치료 경험에 관한 연구

이경남 서울신학대학교 상담대학원 2013 국내석사

The goal of this research is to develop an advanced Cinematherapy program for inner healing in order to promote access to Christian youths. The program aims to research its participants’ experience, and ultimately to validate its effectiveness. The inner healing of Christian youths in different stages of emotional development represents an important issue in the unique context of Korean society. Development of cinematherapy in this research is built through a literature review of academic research on inner healing, as well as an examination into cases of previous researchers who have utilized a cinematherapy program, as well as complementary modifications designed in consultation with a psychoanalyst and cinematherapist. For this research, the cinematherapy program for inner healing was conducted in eight sessions of two hours a piece, once a week. The sessions included oral examinations and regular journal entries of its participants, in accordance with the phenomenal research methods of Colaizzi as a procedure of analyzing the statements of the participants. Six young Christians participated in the program. They reported difficulty in relations with their original families as well as other interpersonal relationships, negative self-image due to a college admission rejection, and problems concerning their faith in God. Since they have completed this program, most of them have had a better understanding not only of themselves, but also of others, and expressed a positive anticipation for their future and the growth of their faith in God. Therefore, cinematherapy for inner healing can positively improve the destructive sentiments of Christian youths who have a negative self-image, low self-esteem, problems with interpersonal relationships and difficulty in their faith in God. It breaks the cycle of wounds produced by relationships with others or negative circumstances. The program testifies to the positive effects that it has, and it helps the participants to live a better life. In accordance with the results of the research, seventeen topics of experiential phenomena of cinematherapy were investigated and six therapeutic factors were discovered. The therapeutic factors are: 1. Identification and emotional catharsis through cinema and biblical storytelling. 2. Realizing what the cause and effect of inner wounds are. 3. Exploration of consciousness and expression of feeling. 4. Understanding themselves and others. 5. A restoration and growth of faith in God. 6. Positive anticipation of the future. The results of this research are as follows. To begin with, what is changed is an understanding of God and the expression of positive sentiments and feelings through the cinematherapy program. These developments represent a significant sign of inner healing. Of course, the participants’ emotional injuries, accumulated over the course of their lives, cannot be totally healed through participation of the program. As they confront mental anguish and injury, they realize the cause of emotional injuries which have been generated in the past, and then discern ways that they can improve the dysfunctional roles in the present. When they learn to identify the unconscious dysfunctions that have caused emotional injuries in the past, they can begin to change both themselves and the circumstances that have caused them trouble in the past. This research proves the potential of cinematherapy. Finally, while the traditional inner healing program of the Korean church is not easily applied to Christian youths in Korea who have experienced emotional wounds, the cinematherapy program for inner healing can be readily applicable to them because of its easy accessibility and high therapeutic effects.

노인 우울증의 시치료 경험 연구

마진주 서울신학대학교 2015 국내박사

The purpose of this study was to survey and analyze old–aged person's subjective experiences of their poetry therapy program, to determine the essence of their psychological phenomenon. For this purpose, the researcher used Giorgi's descriptive phenomenological method among the various qualitative research approaches. For this study, those who were living in Inchen capital areas and who had ever experienced poetry therapy program of their depressions were sampled. In order to collect the data, a semi-structured open-ended questionnaire wad designed for an in-depth interview. All the contents of the interview were recorded to be transcribed by the researcher onto the paper for analysis. According to the stages of Giorgi's ‘scientific phenomenology,’ the process of analysis was carefully controlled. A total of 182 semantic units were discovered, and they were set into 52 sub-components depending on similarity of their meanings, and were grouped finally into 15 components of the experiential essence. The first component is ‘somatization and gave awareness of their people’s feelings earlier psychological experience of their poetry therapy program of their depressions. The second component is that experience negative feelings to itself first. The third component is to be experienced with the feel of a good identification. The fourth component is to be experienced a catharsis of emotion through their poetry therapy. The fifth component is that carve back the old memories through this poetry therapy. The sixth component is that others understand and objectively look. The seventh component experiences a number of positive feelings through this poetry therapy. The eighth component is that the self-reflection takes place while during this poetry therapy. The ninth component is that it reconsider what happiness is through this poetry therapy. The tenth component is meaningful and rewarding to feel as this poetry therapy. The eleventh component is a dream occur in the elderly, while this poetry therapy. The twelfth component, while this poetry therapy is that more older people take care of themselves. The thirteenth component becomes older people re-think the meaning of his family. The fourteenth component is that the elderly are clearly organized thoughts and feelings about the deceased person. The fifteenth component is that elderly people think the world after death. The situational structured statements revealing each participant’s unique individuality were categorized into 5 stages and the resources for overcoming the depression by each 12 participants. The first step is self-navigation and identification. The second is the stage of catharsis. The third is the stage of insight. The fourth step is to change. The fifth step is to prepare for death. The synthesis of these processes could tell the experiences of elderly depression in the general structure. The elderly have no pathway to express and solve the issues and economic difficulties, physical illness, loneliness, alienation, etc. So older people and suppressed their painful feelings inside, and depressed. When the process of this poetry therapy for elderly depression should accommodate their lives positively. In addition, the new awareness of death and prepare for death. And ultimately returned to religion. This study may well be significant in that it ‘revealed intact’the psychological phenomenon of the old aged people who had ever experienced poetry therapy program of their depressions. Thereupon, suggested an essence of their psychological phenomenon as a structure for more specific and comprehensive understanding of their psychological phenomena. 본 연구는 노인 우울증의 시치료 경험의 심리적 경험의 의미와 본질을 탐구하기 위한 현상학적 연구이다. 따라서 노인 시치료 경험의 현상을 있는 그대로 탐구하고 기술할 수 있는 방법으로 지오르기(Giorgi)의 기술적 현상학의 연구절차에 따라 설계하고 적용하였다. 본 연구의 참여자 선정은 인천중구지역의 경노당 세 곳을 지정하여 프로그램을 진행하였으며, 70세에서 90세에 이르는 여성노인으로 현재 우울증과 자살생각 수치가 높게 나타나며 연구 참여에 동의한 우울증 노인 12명을 연구참여자로 선정하였다. 자료수집은 2014년 5월부터 2014년 11월 까지 약 7개월 동안 한 회기당 2시간씩 12회기의 프로그램과 개인 면담을 통해 진술한 의미있는 내용으로 수집하였다. 자료수집을 위해 반 구조화된 개방형 질문을 사용하였고, 프로그램과 면담을 진행한 후 축어록을 작성하였다. 이후 노인들이 경험한 심리경험을 재확인하기 위해 심리 검사와 면담이 추가로 진행되었다. 연구결과 지오르기가 제시한 기술적 현상학의 분석절차에 따라 182개의 의미단위가 도출되었고, 같은 유형의 의미단위를 묶어 52개의 하위구성요소로 통합하였다. 하위 구성요소들 간의 상관관계를 최종적으로 통합하여 경험의 본질인 15개의 구성요소가 도출되었다. 제1구성요소는 감정의 신체화와 타인 시선의식이다. 제2구성요소는 자기에 대한 부정적인 감정을 먼저 경험한다. 제 3구성요소는 함께해서 좋은 동일시의 느낌을 경험한다. 제4구성요소는 시치료를 통해 감정의 카타르시스를 경험한다. 제5구성요소는 시치료를 통해 옛추억을 되새기게 된다. 제6구성요소는 다른 사람이 이해되고 객관적으로 보게된다. 제7구성요소는 시치료를 통해 여러가지 긍정적인감정을 경험한다. 제8구성요소는 시치료를 하면서 자기반성이 일어난다. 제9구성요소는 시치료를통해 행복을 다시 생각한다. 제10구성요소는 시치료를 하면서 의미와 보람을느낀다. 제11구성요소는 시치료를 하면서 꿈이 생긴다. 제12구성요소는 시치료를 하면서 자기를 더욱 돌보게 된다. 제13구성요소는 가족의 의미를 다시생각한다. 제14구성요소는 죽은 사람에 대한 생각과 감정이 분명해진다. 제15구성요소는 죽음 이후의 세계를 생각한다. 연구자는 참여노인들의 개인차와 개별성을 고려하여 그 차이가 잘 드러나도록 상황적 구조진술은 5단계로 범주화하였다. 1단계는 자기 탐색 및 동일시의 단계이다. 2단계는 감정 정화의 단계이다. 3단계는 통찰의 단계이다. 4단계는 변화의 단계이다. 5단계는 죽음을 대비하는 단계이다. 이러한 과정을 종합하여 최종적으로 노인 우울증의 시치료 경험의 일반적인 구조를 도출할 수 있었다. 노인들은 당면한 노인문제와 경제적 어려움, 신체적 질병, 고독과 소외감 등을 표현하거나 해소할 수 없어서 고통스러운 감정을 내면에 억압하면서 노인우울증을 경험하게 된다. 시치료 치유과정은 자기탐색과 동일시의 단계, 카타르시스 단계를 거치며 자기에 대한 부정적인 인식 및 이해를 표현하게 된다. 통찰의 단계와 변화의 단계에서는 자기와 타인에 대한 긍정적인 인식 및 수용을 경험하게 된다. 이러한 시치료 치유과정은 삶을 긍정적인 수용하면서 죽음을 대비하며 종교로 회기하는 방향으로 나아가게 되는 것을 발견하게 되었다. 본 연구를 통해 노인 참여자들의 시치료 경험을 통해 우울증이 치유되어 가는 과정에 대한 총체적인 이해를 갖게 되었음에 의의가 있다.

의미요법을 적용한 청년집단상담 프로그램 개발

유혜진 서울신학대학교 대학원 2008 국내석사

The purpose of this study was to develop a group counseling program geared toward young people between ages 20 and 30 by applying logotherapy in an attempt to help the younger generation to have a better self-understanding, find a purpose in life and establish identity. First, relevant literature was reviewed to check into the characteristics and developmental tasks of adolescence. Specifically, the importance of identity building, the identity crisis of the modern youth and their existential problems were discussed in detail. Second, the theoretical background of logotherapy was explored, and relevant literature was investigated to find out that theory's view of human and basic principles. Several attempts to incorporate logotherapy into Christian counseling from different angles were made. Finally, a youth group counseling program was prepared by applying logotherapy. This program was based on the philosophy of logotherapy and designed to help young people to improve self-understanding, set up identity, find a purpose in life and live up to their view of life. Unfortunately, however, no experimental efforts was made in this study to verify the program, and the effectiveness of it wasn't determined. Yet the program is expected to encourage young people to raise a question about what life should ultimately be like, to find an answer to that question on their own, and to realize what heaven calls them for.

칼 융의 종교체험에 관한 연구

박보라 서울신학대학교 상담대학원 2007 국내석사

This paper purports to investigate from the viewpoint of analytical psychology what religious experience is, how religious experience is expressed in the Bible, and what functions religious experience has. Jung insists that what human beings think as God in their minds is an objective being and it is the image of God that human beings have in their minds, not God as the absolute other thing. Jung calls the image of the God self. Self is the whole of the mind that covers consciousness and unconsciousness, and it is the true character hidden in human beings and the divine true character residing in the deepest of human beings. According to Jung' s insistence, it is the very self that human beings experience a religion. Jung says that human beings experience the image of God, which is the being that human beings think as God, not God itself when they experience a religion. Religious experience occurs through the symbol of self, and Christ and Buddha are the symbols of self. The image of God, which we can't help calling God, that is, God in our mind, lets human beings have numen experience. Jung accepts religious experience very positive and says that each individual's mind could make a proper relation with this significant embodiment, and that researchers, through that way, can make the meaning of life and balance, and further, they can feel the sense of unification and of wholeness. Jung thinks that all the religions intend to cure any cracks appearing on the human minds. On the basis of Jung's psychology, religious experience, which is to meet God, is that ego meets self in itself and experiences self. This self-experience is unity experience of the opposites that integrate disunion of human beings and it is religious experience. Self, which has perfect and concentrated properties, integrates human beings' imperfect and divided phenomena. However, Jung insists that God, which is met in the religious experience of Christianity, and ego's experiencing self in analytical psychology, are not same. From the viewpoint of analytical psychology, Christians' meeting God is to experience self as the image of God. Jung calls the world religions great symbolic systems for mental treatment. The symbolic systems that are in the world religions teach how to reintegrate all the available parts into significant unity, so it is mental treatment. The process of individuation, which is Jung's mental treatment process, is in the same context as the religious experience that people meet God so when those who have mental problems meet God in the process of mental treatment, their problems can be solved.