日本의 精神保健法改正의 歷史的 背景과 우리의 課題

李符永 대한신경정신의학회 1988 신경정신의학 Vol.27 No.6

三國史記와 三國遺事에 나타난 韓國古代人의 自殺

李符永,文曝禮 대한신경정신의학회 1988 신경정신의학 Vol.27 No.1

The authors studied the patterns of suicide in ancient Korea on the basis of eleven suicide cases recorded in the Samguksagi and the Samgukyusa, two history books about the Three Kingdoms of ancient Korea. Detailed analyses were made on three cases from which a comparatively clear inferrence about the motives for suicide could be drawn. No significant difference was found between ancient methods of suicide and modem ones. In five cases, the motives for suicide were to escape the personal disgrace of falling into the hands of an enemy. In two cases, suicides were caused by a conflict between father and son, and by a desire to show filial obediance toward one,s father. Three other cases include, suicide as a means for a dead soul to take vengence on enemy * suicide caused by shame ; and suicide as a means of loyal remonstration to the King. No clear motives could be found for the remaining one case. The cases of suicide to show filial obediance or to loyal remonstration to the King could be taken as unique to Korea, China and Japan. The other motives can also be found in different cultures of the modem world. However, the eleven cases examined in this study concern only males in the royal families or the noble class. The present study, therefore, cannot be construed as offering a firm conclusion about the whole pattern of suicide in ancient Korea.

韓國人被分析者의 꿈에 나타난 葛藤의 樣相과 그 解決

李符永 대한신경정신의학회 1975 신경정신의학 Vol.14 No.3

1044 dreams of 20 Korean analysands (10 males and 10 feinales) were analized in order to deter mine the nature of conflicts affecting them and to discoer how the unconsciotis solves t5ie conflicts. To examine cultural inf juences upon tbe distribution and content of conflict-motives 497 dreams of 6 European alysands were compared with the Korean cases. 1. The dreams of the male analysands present far more conflict-motives than those of the female group. In the first month of analysis 27.3% of the male analysands, dreams reveal conflict motives in contrast to 14% in the dreams of the opposite sex. 2. Unlike the Korean samples, tfce European examples show fetter occurences of conflictmotives. Further, they suggest no marked differrences by sex in the frequency of such ocetirences. These divergences may be attributed to the dissimilar personality prob2eixis women experience in the European and Korean clutures. 3. No significant correlation was fotiiid between the high occurrence of conflict motives on the one hand and specific clinical disorders of the analysands or their clinical outcomes on the other. 4. The conflict-objects-those objects in dreams that cause the state of tension and crisis, varied widely, the most frequdntly appearing ones were personified images such as military men, enemies, North Korean troops, policenien, guerrilas, Japanese forces, Russian troops, Roman soldiers and friends or family members. Others include such archaic images as monsters, demons, witches, animals ie., snakes, pigs, rats, tigers, lions, and animals disguized into human figures. Only rarely do inanimate objects appear. Animal images as sources of conflict occurred far less frequencty in the European samples, where the Chinese, Tibetan or African people appeared in connection with transference situations. 5. Dreams offer diverse solutions to the Unconscious conflicts of the dreamer and suggest many different ways of managing crises, no definite pattern was detectable, either specific to the Kofean group 6t cotAmon to both European and Korean groups. The dreams of the Korean famale analysands lack the “lysis” of the dream drama and manifest ajrelatively passive attitude of the group. In contrast the dreams of the male group are charachterized by a wider range of confrontations with threats in the dreams. Some psychologic implications of the nature of conflicts in the dream of the Korean analysands were discussed in the light of C. G. Jungs,concept of the unconscius complexes. A more detailed study may be attempted focusing symbolical aspects of those conficts. and with more large control group.

宗敎人의 精神疾患에 관한 見解와 反應 - 佛敎, 圓佛敎, 天主敎를 對象으로 -

李符永,李那美 대한신경정신의학회 1988 신경정신의학 Vol.27 No.2

Despite of mental iⅡness causing disability and misery, the psychiatric services in Korea have not been efficiently untilized mainly due to the undesirable attitudes toward mentaⅡy iⅡ people. The religous leader may be a good opinion maker about the psychiatric problem if proper education and information gⅣen. Thus, the attitudes of 355 religious people (the Buddhists, Catholics, and Won-Buddhists) to mental disorders were investigated. They were asked to choose one of the 7 modes of treatment-“Home care”, “Hospital or clinic treatment,” “Drug store medication”, “Oriental medicine” , “Religious healing,,, “Folk therapy”, and “Naturalistic care”, for 5 physical and 5 psychiatric symptoms. 8 case vignettes of Mental retardation, Mania, Seizure, Pyschotic depression, Schizophrenia, Antisocial personality disorder, Neurotic depression and Alcoholism were described and 5 types of questions about the cases (gravity, prognosis, therapeutic response, the possibility of marriage and occupation) were gⅣen to the religious people to investigate their reactions. Most subjects preferred Western medicine for physical symptoms whilst significant number of people chose religious healing for psychiatric symproms. The significant differences in the statistical analysis using chi square tests were found in Buddhists5 preferences for home care and religious healing for psychiatric symptoms. The overaⅡ rejecting attitudes toward mentaⅡy iⅡ people in comparing three groups were not consistently observed. However, the significant differences were found ; (1) The Catholics considered the Seizure less grave and the prognosis of Alcoholism more pessimistic. (2) The Buddhists thought the Schizophrenia less grave, the prognosis of Psychotic depression more optimistic, and the Seizure more pessimistic. The mean responses of 355 subjects on the 8 cases were ; (1) Schizophrenia, Seizure, and Psychotic depression were seriously considered and Schizophrenia, most rejected. (2) Neurotic depression was most favorable and other cases took intemediate positions. We investigated whether some demographic characteristics played the confusing intermediate variables in statistical differences. There were no consistently significant results using the demographic findings as new variables. More negatⅣe and rejecting attitudes toward mentaⅡy iⅡ people were found in our samples than in community leaders and shamanistic healers in Korea and the community leaders in Sudan, PhiⅡipines and India. However, the religious people’ s perspectⅣes of therapeutic response to the mentaⅡy iⅡ people were rather optimistic except to Schizophrenia. It is concluded that the attitudes of three religious groups toward mental iⅡness was not absolutely distorted or harmful, but could be more helpful for psychiatric care if further informations were properly gⅣen to them with mutual understandings between religious people and psychiatrists

韓國人 成人 精神科 患者에 對한 모래 상자놀이 療法의 試驗的 適用

李符永,權宅述 대한신경정신의학회 1986 신경정신의학 Vol.25 No.1

Sandplay which has been developed by Dora Kalff was introduced to the Day Care Clinic of Seoul National University Hospital in Dec. 1983.0ne of the authors and 3 psychiatric residents have applied this technique for 5 adult schizophrenic patients who were between 20’s and 30’s of their age consisting of one male and four female patients. The authors analized the pictures created by the patients from the viewpoint of analytical psychology and observed some aspects of the therapeutic pro cess. The contents of pictures seemed to be largely derived from the personal unconscious or the subconscious,and even the conscious spheres.Though abstract expression was rarely found, the motifs of the psychic opposites and of the discrimination were frequently seen and a certain patterns of stepwise psychic development as well. One male patient began to use the toys of the sandply as the object of his delusionjal projections and it was so disturbing that the therapist had to discontinue the therapy. It was suggested that for the reconstruction of the delusional world of the patient the active intervention of the therapist in the play may be more helpful than the passive accepting attitude. The equipments of sandplay show various cultural characteristics, however, the patients used the objects according to their own imagination regar diess of the cultural characteristics of them. For our experience of this therapy is still insufficient, no definite conclusion for the effectiveness of the therapy can be made, but some patients were quite enthusiastic witfi this imaginative work.

東醫寶鑑에 나타난 心身關係

李符永 대한신경정신의학회 1977 신경정신의학 Vol.16 No.1

Tong Ui Po Kam, the Book of Korean Medicine reveals abundant explanations similar to the ideas of the Western psychosomatic medicine. The explanations concerning the relationship of 7 affects to the different organs were derived from this book in order to make a comparison between the Western and the Eastern view of mind-body concept. There were no organs which do not relate with the 7 affects: pleaure, rage, apprehension, worrying, sorrow, astonishment and fear, however, such organs as liver, heart, and lungs are more frequently mentioned in relation to emotional factors than other organs. There were few or no mentioning of affective influences in causation of disorders of stomach, intestine, kidneys, spleen, bladder and brain. Eyes were regarded as the mirror of organs, thus, related with 7 affects. By eye disease it is prohibited to have 7 affects. The deafness was attributed to the excessive rage. The precordial pain -heart pain- was attributed to 6 affects except pleasure which only can relieve pain. Much interests were shown in the skin diseases such as furuncle, carbuncle, abscess and tumors recommending to keep from rage and erotic desire. For beriberi shouting and aggressive outburst were prohibited. Amenorrhea and menorrhagia were attributed to excessive worrying, exhaustion and sexual longing. The Confucian ideal of behaviour which is characterized by the calmness and reserved expression of feeling probably had been contributed to such principles of treatment. The psychosomatic explanation of this book is though different according to references cited in the book based on the ancient Chinese yin yang and 5 emblems interwoven by chhi-hsueh (blood) theory. The central healing power is Tao in which all divergences of somatic and emotional phenomena come into an harmonious unity. The way of explanation of the Eastern medicine is characterized by non-causality putting parallels between corresponding phenomena as an changing entity. Therefore, mind-body relationship viewed from the Eastern medicine indicates rather the synchronicity phenomena according to C.G. Jung than the psychosomatic medicine for which the causality principle is inevitable. The basic concepts of life forces in the Eastern medicine: ching, chhi and shen which can be re arded as various aspects of energy and archetypal forces are remained as an object of future investigation.

韓國에서의 「分析」 - 「分析」에 있어서의 成功과 失敗에 關聯하여 -

李符永 대한신경정신의학회 1972 신경정신의학 Vol.11 No.4

精神,精神醫學, 精神科醫師

李符永 대한신경정신의학회 1983 신경정신의학 Vol.22 No.1

The Korean translation of the word, psychiatry is Chung- Shin Ui Hak , the medicine of “Chungs hin” (ching-shen).“ching-shen” is a concept which has much more profound meanings than the western concept of psyche. According to Chinese dictionary , ching means the well polished rice and it has also meanings of detailed, deep, clear, sharp, pure, pretty , the best, light, soul and mind. “Huang Chi Nai Ching Suwen ”, an old Chinese medical text defines “ching ” as the source of life. Shen indicating originally deities in heaven has meanings of spirit, mind , virtue and transformatio n . Ultimately , it is regarded as incomprehensible. The word chingshen is found in old Chinese philosophical literatures and poems in which it was used as vital force, spirit, will, endeavour, ideals, mind, and that a subtle mysterious mind. By studying the above mentioned medical text Porkert assumed its meaning to be manifestation of configurative force of life. The concept of ching-shen goes beyond the man ’s psyche. It emerges in to the universe and it nourishes the ten thousend thingsaccording to Chuang Tzu. Lee Toe Kye, a famous Korean Confucian scholar in the Middle Age defined the mind “Shim ” in same way. In the West the spirit (Geist) has lost this metaphysical implication since the introduction of modern psychology as Jung had mentioned earlier. Through technical development and world wide propagation of collective rationalism man became a tiny functional part of th e huge social organization. Individuality was threatened by the mass; movement and collective thought, whether it is concerned with good will or evil intention . Psyche is in danger to lose its numinosity . Under this circumstances the Korean psychia trists should remind the traditional eastern implic a tion of psyche not to apply the concept directly to our present clinical practice and researches,, but to have more respect for the incomprehensible nature in man ’s mind . The task of psychiatry is to understand the secret of psyche either in biological or in psych osocial research. To fulfill this task psychiatrists, need to possess not only the religious passion but: also a humility toward the mysterium of the mind and of the life itself as a microcosm, for which the modern science paved the way.

醫療文化適應의 諸問題點에 관한 試考

李符永 대한신경정신의학회 1973 신경정신의학 Vol.12 No.2

憑依症狀을 수반한 精神科 患者의 臨床的 考察

李符永,徐京蘭 대한신경정신의학회 1994 신경정신의학 Vol.33 No.1

The authors examined a group of psychiatric inpatients of neuropsychiatric department of Seoul National University Hospital who had possession symptoms in order to elucidate the clinical, psychopathological and sociodemographic characteristics of the group. Four cases of possession were presented to analyse the meaning of possession symptom. The results are as follows : 1) Among 2813 patients who had admitted to SNUH from Jan 1,1981 to Dec 31,1989, 22 cases had possession symptoms. The incidence was 0.78% of all admisstion during that period. 77.3 % of the possessed patients were females. The majority of them were in their twenties and were grown up in the urban area and came from middle class. Almost of them had no specific occupation and were Christians. 2) Most of them had precipitating factors before onset and showed relatively good outcome. 3) The objects of possession were the souls of the dead in 34%, demons and devils and Christian deities in 34%, shamanistic deities in 23.4% and living persons in S.5%. 4) When the types of possession experience were classified into Spirit Possession (SP) and Spirit Intrusion(Sl) according to Clements, the number of SP cases were 7. All SP cases were females. They were diagnosed as Dissociative Disorders(2 cases), Brief Reactive Psychoses(2 cases), Atypical Psychosis(l case), Major Depression(l case) and Schizophrenia(1 Case). Most of the Schizophrenic patients(l2 cases) belonged to SI group. 5) Religious background of the possession cases seems to be relatd with the development of possession symptoms and the coloring of their contents.