C.G. 융의 생애와 사상

이부영 ( Bou Yong Rhi ) 한국분석심리학회 2008 心性硏究 Vol.23 No.2

The crucial point of C.G. Jung`s analytical psychology lies in his psychic totality and his holistic approach toward the human psyche. Of particular importance is Jung`s discovery of the creative potentiality of the unconscious that is capable of uniting the split mind and establishing the wholeness of the individual person. As M.-L. von Franz mentioned in her book on C.G. Jung, Jung marked, with his understanding of the unconscious the end of nineteenth-century scientific materialism. Jung opened the new synthetic standpoint of So-wohl-als-auch in viewing the human psyche and the world-a way similar to the Mahayana Buddhist attitude of Il-shim-I-mun (One mind with Two Gates), where the master declares: "It is one, at the same time two. It is two, but it is not two, it is one, yet it is not one." Theories of Jung`s analytical psychology were gradually moulded out of Jung`s experiences with himself and suffering people, his extensive studies of the spiritual heritages of mankind and his encounters with his scholarly contemporaries. Many familial, regional and cultural factors may also have contributed to his theory formation, as some authors assume. To me the most important factor seems to be his unique personality. All his spiritual products came from his personality, more precisely, from his unconscious, as he reflected in his memories: "My life is the self-realization of the unconscious. Everything in the unconscious seeks outward manifestation." C.G. Jung was a creative person who possessed a tremendous unconscious urge and passion to seek for answers to the questions about man and the world. His childhood and youthhood experiences confirm this fact. With keen intuition he could see into the depths of things that common people were incapable of seeing, or dared not see. Jung paid attention to the failures of reactions in association tests that Wundt`s school excluded from investigation and discovered the unconscious complex. He saw the healthy aspects of the patient with dementia praecox and for the first time in the history of psychiatry opened the possibility of understanding and treating the patient in a psychological way. He also discovered a great myth maker in the schizophrenic patient, which became an important clue to his concept of the collective unconscious. These are but a few examples of his creativity. Jung`s penetrating insight into the human soul could not confine himself to the clinical field. His eyes groped for the shadow side of European civilization and the cultures of non-European continents. He found rich symbols of redemption in alchemy and in the thoughts of Gnosis that had been neglected and even oppressed by the dominating church fathers. From his journeys to Africa and his visits to the Pueblo Indians in New Mexico he confirmed his hypothesis of the primordial images of the collective unconscious. His contact with the Chinese Taoist philosophy mediated by Richard Wilhelm convinced him ultimately of the universality of the primordial center of the total psyche, the Self. Jung`s encounters with Wilhelm and many other persons, friendly or hostile, should not be regarded as causally related events, but rather should be seen as a synchronicity phenomenon in association with archetypal constellation. The encounters were fateful events. Not only Jung`s relationship with other people but also Jung`s psychological hypothesis itself can be regarded as a product of archetypal constellation in the spiritual history of mankind. Jung seems to have had no particular sense of disparagement of Persona such as social prestige and honor. His primary concern, however, was not social success, but rather the psychological truth, the `fact` about the human soul. Therefore, he did not follow the conventional road of social prestige compromising with collective norms and expectations. Like Freud, C.G. Jung was also a man of possession, Ergriffener, but he was at the same time a thinker, who was well equipped with a critical philosophy. Therefore, he was able to examine carefully his intuitive hunches from his experiences by comparing them to parallel concepts in historical references and amplifying them with the abundant materials from symbols, in order to verify the validity of his psychological hypothesis. Although Jung extensively dipped into Eastern philosophy, Jung always remained an European, and he not infrequently warned Westerners that they should not imitate Eastern mediation without a serious consideration of the traditions of the East. Jung`s journeys abroad were motivated not only by his interest in exotic cultures but also-or even more so by his strong need to reflect on himself as an European from the distance of the different cultures. Jung observed his dreams in foreign lands, recognized the inner struggle due to intercultural interferences and the danger of being overwhelmed by the foreign culture. Whenever he saw in his dream the suggestions that his task was to investigate the European tradition, he immediately left the foreign land and returned home. Jung`s inner journey continued in Bolligen by Lake Zurich. Fantasies, dreams, visions are engraved in the stones and painted on the walls of the chambers of his tower. Experiences were cooked in the alchemical vessel so to speak and produced a new hypothesis of the human soul. A creative man needs a place for him to open his ideas and to exchange his opinions with other people. For Jung it was at the Psychological Club in Zurich and ERANOS at Ascona. Particularly the ERANOS meetings were a magnetic field where researchers gathered around C.G. Jung. It was the place where Jung`s thoughts found echoes from many scientific disciplines: the science of religion, alchemy, philosophy, theology, mythology, biology, physics and other natural sciences. Due to the vast scope of Jung`s works, enthusiastic people may imagine that Jung was a prophet in modern time, or a wise philosopher. But, Jung himself was modest and satisfied with his profession as a physician of the soul (Seelenarzt, psychiatrist). He not only confirmed the innate process of individuation, self-actualization, but he also achieved his individuation by pursuing his own way through suffering, misunder-standings, and solicitude.

노자(老子)의 내재화된 도(道) 범주와 칼 융(C.G.Jung)의 자기(Self)

양승권 ( Seung Gueon Yang ) 동양철학연구회 2013 東洋哲學硏究 Vol.76 No.-

This study was carried out in accordance with the following contents and methods. (1) Lao-tzu`s ``truth`` and C.G.Jung`s ``Self`` are the structures beyond our understanding. The researcher considered that Lao-tzu`s ``nothing`` concept can correspond to Jung`s ``unconsciousness`` concept. From the perspective of Lao-tzu, the reality of ``truth`` is impossible to be recognized. However, by well recognizing this ``truth`` inherent in deep inside us, we must use it in reality. This stage is expressed metaphorically by several archetypal symbols. The archetype makes people view the reality where they belong reflectively. The examples of the archetype mentioned by Jung are children·old wise men·Mother Land·targets of nature and wheels etc. (These correspond to Goksin (God of valley)·Sikmo (Mother feeding all things)·Bak (Unfinished gourd)·Younga (Child)·Gok (Wheel) etc. mentioned by Lao-tzu. These archetypical symbols set by Lao-tzu have a relation with several symbols set by Jung. The harmony of femininity and masculinity mentioned by Lao-tzu has something in common with the concept of Jung`s ``Anima`` and ``Animus.`` According to Jung, all mental phenomena are formed through the course of the conflict and integration of the conflicting areas. We live in conflict and integration between numerous conflicting areas such as consciousness and unconsciousness, masculinity and femininity, good and evil, beauty and ugliness, mind and body, introversion and extraversion etc. Also for Lao-tzu, conflict and synthesis between conflicting areas are well described such as unselfishness and selfishness), truth and losing truth, good and bad, masculinity and femininity, misfortune and fortune, soul and body etc. ``Hwagwangdongjin ((the life of a wise man) mingling with the world by hiding the light of his wisdom and virtue)`` etc. mentioned by Lao-tzu are the basic attitude for ``self`` realization. The coexistence of the conflicting categories are well expressed in this Hwagwangdongjin. And incomprehensibility on Matrix that enables this coexistence is revealed well. With this interference phenomenon, Lao-tzu`s ``truth`` and Jung`s ``Self`` achieve the unity of the opposites. (2) ``Retreat`` into unconsciousness is the attitude that calls a new source. In addition, it is regeneration through ``healing`` to regain vitality again. Lao-tzu says, Going back to the origin is the movement of truth. Such retreat to the archetypal world is well expressed in numerous legends or myths shown in human history. The discover of ``self`` mentioned by Jung and ``comeback`` of Lao-tzu have the same context. According to Jung, ``self`` is the central archetype that encompasses all other archetypes. This ``self`` is ``allness`` including consciousness and unconsciousness. From the Jung`s perspective, Lao-tzu`s ``truth`` is also central archetype. Mentioning ``Yumusangsaeng (To be and not to be create each other)``, Lao-tzu regarded both real world and the underlying world causing the reality as important. The function of self-archetype is the ability that makes a man become ``the man himself.`` This is Lao-tzu`s ``nature (it exists as it is).`` (3) By harmonizing with his own archetypical world, a person is able to transcend from selfish desires. And he can exchange and harmonize with the archetype of others. This helps to ``heal`` our wounded inner side. Such human type is constantly ``self-transformational.`` In this study, the researcher attempted to create a new methodology by combining Lao-tzu`s thought and C.G.Jung`s analytic psychology. And based on this, the researcher thought about the spiritual crisis of modern men. By this work, the researcher finally reflected his own identity not betraying his own existence.This study was carried out in accordance with the following contents and methods. (1) Lao-tzu`s ``truth`` and C.G.Jung`s ``Self`` are the structures beyond our understanding. The researcher considered that Lao-tzu`s ``nothing`` concept can correspond to Jung`s ``unconsciousness`` concept. From the perspective of Lao-tzu, the reality of ``truth`` is impossible to be recognized. However, by well recognizing this ``truth`` inherent in deep inside us, we must use it in reality. This stage is expressed metaphorically by several archetypal symbols. The archetype makes people view the reality where they belong reflectively. The examples of the archetype mentioned by Jung are children?old wise men?Mother Land?targets of nature and wheels etc. (These correspond to Goksin (God of valley)?Sikmo (Mother feeding all things)?Bak (Unfinished gourd)?Younga (Child)?Gok (Wheel) etc. mentioned by Lao-tzu. These archetypical symbols set by Lao-tzu have a relation with several symbols set by Jung. The harmony of femininity and masculinity mentioned by Lao-tzu has something in common with the concept of Jung`s ``Anima`` and ``Animus.`` According to Jung, all mental phenomena are formed through the course of the conflict and integration of the conflicting areas. We live in conflict and integration between numerous conflicting areas such as consciousness and unconsciousness, masculinity and femininity, good and evil, beauty and ugliness, mind and body, introversion and extraversion etc. Also for Lao-tzu, conflict and synthesis between conflicting areas are well described such as unselfishness and selfishness), truth and losing truth, good and bad, masculinity and femininity, misfortune and fortune, soul and body etc. ``Hwagwangdongjin ((the life of a wise man) mingling with the world by hiding the light of his wisdom and virtue)`` etc. mentioned by Lao-tzu are the basic attitude for ``self`` realization. The coexistence of the conflicting categories are well expressed in this Hwagwangdongjin. And incomprehensibility on Matrix that enables this coexistence is revealed well. With this interference phenomenon, Lao-tzu`s ``truth`` and Jung`s ``Self`` achieve the unity of the opposites. (2) ``Retreat`` into unconsciousness is the attitude that calls a new source. In addition, it is regeneration through ``healing`` to regain vitality again. Lao-tzu says, Going back to the origin is the movement of truth. Such retreat to the archetypal world is well expressed in numerous legends or myths shown in human history. The discover of ``self`` mentioned by Jung and ``comeback`` of Lao-tzu have the same context. According to Jung, ``self`` is the central archetype that encompasses all other archetypes. This ``self`` is ``allness`` including consciousness and unconsciousness. From the Jung`s perspective, Lao-tzu`s ``truth`` is also central archetype. Mentioning ``Yumusangsaeng (To be and not to be create each other)``, Lao-tzu regarded both real world and the underlying world causing the reality as important. The function of self-archetype is the ability that makes a man become ``the man himself.`` This is Lao-tzu`s ``nature (it exists as it is).`` (3) By harmonizing with his own archetypical world, a person is able to transcend from selfish desires. And he can exchange and harmonize with the archetype of others. This helps to ``heal`` our wounded inner side. Such human type is constantly ``self-transformational.`` In this study, the researcher attempted to create a new methodology by combining Lao-tzu`s thought and C.G.Jung`s analytic psychology. And based on this, the researcher thought about the spiritual crisis of modern men. By this work, the researcher finally reflected his own identity not betraying his own existence.

老子의 내재화된 ‘道’ 범주와 칼 융(C.G.Jung)의 ‘자기(Self)’

양승권 동양철학연구회 2013 東洋哲學硏究 Vol.76 No.-

이 연구는 다음과 같은 내용과 방법에 따라 수행되었다. (1) 老子의 ‘道’와 칼 융(C. G. Jung)의 ‘자기’(Self)는 우리의 이해를 넘어서는 초월적 구조다. 연구자는 노자의 ‘無’ 개념이 융의 ‘무의식’ 개념에 대응될 수 있다고 보았다. 노자에게 ‘道’는 ‘無’의 원리적 차원이다. 노자가 볼 때 ‘道’의 실재는 인식 불가능하다. 하지만 우리는 우리 내면 깊숙이 내재되어 있는 이 도를 잘 인식하여 현실에서 쓰임새가 있도록 해야만 한다. 이 경지는 여러 원형 상징들에 의해 은유적으로 표현된다. 노자가 언급한 원형의 실례로는 谷神⋅食母⋅樸⋅嬰兒⋅轂 등이 있다. 이는 융이 말한 원형 상징인 어린이⋅老賢人⋅어머니인 大地⋅자연계의 대상과 수레바퀴 등에 대응된다. 그리고 노자가 말한 여성성과 남성성의 조화는 융의 ‘아니마’(Anima)와 ‘아니무스’(Animus)라는 개념과 일맥이 상통한다. 융에 따르면 모든 정신현상은 서로 상반된 영역이 갈등과 통합의 과정을 거치면서 형성된다. 우리는 의식과 무의식, 남성성과 여성성, 선과 악, 아름다움과 추함, 정신과 신체, 내향성과 외향성 등 무수한 상반된 영역 사이의 갈등과 통합 속에서 살아간다. 노자에게 있어서도 無欲과 有欲, 道와 도를 잃은 것, 선함과 불선함, 남성성과 여성성, 화와 복, 영혼과 육체 등, 상반된 영역간의 대립과 종합이 잘 묘사되어 있다. 노자가 말한 ‘和光同塵’은 곧 ‘자기’ 실현의 기본자세다. 이 ‘화광동진’에는 상반된 범주의 공존이 잘 표현되어 있다. 이런 간섭현상에 의해 노자의 ‘도’와 융의 ‘자기’는 정신 내에서 대극의 합일을 이루어낸다. (2) 무의식으로의 ‘물러남’은 새로운 원천을 불러오는 태도다. 아울러 다시금 생기를 되찾기 위한 ‘치유’를 통한 재생이다. 노자는 “근원으로 돌아가는 것이 道의 움직임”이라고 말한다. 인류사에서 보이는 수많은 전설이나 신화 또한 이러한 원형적 세계로의 물러남이 잘 표현되어 있다. 융이 말한 ‘자기’의 발견과 노자의 ‘復歸’는 같은 맥락을 지닌다. 융에 의하면 ‘자기’는 다른 모든 원형들을 아우르는 중심적인 원형이다. 이 ‘자기’란 의식과 무의식을 포함한 ‘전체성’이다. 노자의 ‘道’ 또한 융의 시각으로 바라보면 중심적 원형이다. 노자는 ‘有無相生’을 언급하면서, 현실세계와 그 현실을 낳게 한 근원적 세계를 아울러 중시하였다. 사람으로 하여금 ‘그 사람 자신’이 되게끔 하는 능력이 바로 자기원형의 기능이다. 이는 노자의 ‘自然’이다. (3) 자기 자신의 원형적 세계와 조화를 이루면 이기적 욕망으로부터 초월할 수 있다. 그리고 타인의 원형성과 교류하고 조화를 이룰 수 있다. 이는 우리의 상처받은 내면을 ‘치유’하는 데 도움이 된다. 이러한 인간형은 끊임없이 ‘자기 변형적’이 된다. 연구자는 이 연구에서 노자 사상과 칼 융의 분석심리학을 접목하여 새로운 방법론을 창출하고자 했다. 그리고 이를 토대로 현대인의 정신적 위기에 대해 고민해 보았다. 이 작업에 의해 최종적으로는 “스스로의 존재를 배반하지 않는” 스스로의 아이덴티티에 대해 성찰해 보았다. This study was carried out in accordance with the following contents and methods. (1) Lao-tzu’s ‘truth’ and C.G.Jung’s ‘Self’ are the structures beyond our understanding. The researcher considered that Lao-tzu’s ‘nothing’ concept can correspond to Jung’s ‘unconsciousness’ concept. From the perspective of Lao-tzu, the reality of ‘truth’ is impossible to be recognized. However, by well recognizing this ‘truth’ inherent in deep inside us, we must use it in reality. This stage is expressed metaphorically by several archetypal symbols. The archetype makes people view the reality where they belong reflectively. The examples of the archetype mentioned by Jung are children⋅old wise men⋅Mother Land⋅targets of nature and wheels etc. (These correspond to Goksin (God of valley)⋅Sikmo (Mother feeding all things)⋅Bak (Unfinished gourd)⋅Younga (Child)⋅Gok (Wheel) etc. mentioned by Lao-tzu. These archetypical symbols set by Lao-tzu have a relation with several symbols set by Jung. The harmony of femininity and masculinity mentioned by Lao-tzu has something in common with the concept of Jung’s ‘Anima’ and ‘Animus.’ According to Jung, all mental phenomena are formed through the course of the conflict and integration of the conflicting areas. We live in conflict and integration between numerous conflicting areas such as consciousness and unconsciousness, masculinity and femininity, good and evil, beauty and ugliness, mind and body, introversion and extraversion etc. Also for Lao-tzu, conflict and synthesis between conflicting areas are well described such as unselfishness and selfishness), truth and losing truth, good and bad, masculinity and femininity, misfortune and fortune, soul and body etc. ‘Hwagwangdongjin ((the life of a wise man) mingling with the world by hiding the light of his wisdom and virtue)’ etc. mentioned by Lao-tzu are the basic attitude for ‘self’ realization. The coexistence of the conflicting categories are well expressed in this Hwagwangdongjin. And incomprehensibility on Matrix that enables this coexistence is revealed well. With this interference phenomenon, Lao-tzu’s ‘truth’ and Jung’s ‘Self’ achieve the unity of the opposites. (2) ‘Retreat’ into unconsciousness is the attitude that calls a new source. In addition, it is regeneration through ‘healing’ to regain vitality again. Lao-tzu says, “Going back to the origin is the movement of truth.” Such retreat to the archetypal world is well expressed in numerous legends or myths shown in human history. The discover of ‘self’ mentioned by Jung and ‘comeback’ of Lao-tzu have the same context. According to Jung, ‘self’ is the central archetype that encompasses all other archetypes. This ‘self’ is ‘allness’ including consciousness and unconsciousness. From the Jung’s perspective, Lao-tzu’s ‘truth’ is also central archetype. Mentioning ‘Yumusangsaeng (To be and not to be create each other)’, Lao-tzu regarded both real world and the underlying world causing the reality as important. The function of self-archetype is the ability that makes a man become ‘the man himself.’ This is Lao-tzu’s ‘nature (it exists as it is).’ (3) By harmonizing with his own archetypical world, a person is able to transcend from selfish desires. And he can exchange and harmonize with the archetype of others. This helps to ‘heal’ our wounded inner side. Such human type is constantly ‘self-transformational.’ In this study, the researcher attempted to create a new methodology by combining Lao-tzu’s thought and C.G.Jung’s analytic psychology. And based on this, the researcher thought about the spiritual crisis of modern men. By this work, the researcher finally reflected his own identity “not betraying his own existence.”

콤플렉스와 정신병리 - C.G.융의 이론을 중심으로 -

김성민 한국실천신학회 2012 신학과 실천 Vol.0 No.32

스위스의 분석심리학자 C.G.융의 정신치료 이론 가운데 가장 중요한 것은 콤플렉스론이다. 그는 인간의 정신병리의 가장 중요한 요인을 자율적 콤플렉스의 작용으로 보는 것이다. 그에 의하면 콤플렉스는 유아기 때 감정적 충격을 받은 사건과 관계되는 관념적 내용이 하나의 핵(核)을 형성하고, 그것을 중심으로 해서 그와 관계되는 요소들이 동화되어 더 큰 덩어리를 이루어 콤플렉스가 형성되는 것이다. 자연히 콤플렉스에는 정감적(affective) 색조가 강조되어서 그 다음에 그와 관계되는 사태가 벌어지면 콤플렉스는 자아-콤플렉스의 작용을 방해하면서, 자아로 하여금 주어진 환경에 제대로 적응하지 못하게 한다. 자아는 콤플렉스가 자아내는 정감 때문에 신체적 변화가 생겨서 제대로 작용하지 못하여 상황에 적응하지 못하는 것이다. 그러나 융은 모든 콤플렉스가 다 문제를 일으키는 것이라고는 주장하지 않았다. 위에서 말한 것은 개인적 콤플렉스이고, 집단적 무의식에 속한 콤플렉스는 문제를 일으키기보다는 사람들로 하여금 여태까지 인류가 주어진 환경에 적응하는데 도움을 주었듯이 각자가 그에게 주어진 환경에 적응할 때 도움을 준다. 다만 유아시절에 사람들이 충격적 사건을 만나서 삶의 위기상황에 접했을 때, 그 사건이 집단적 무의식에 속한 콤플렉스를 자극하여 부정적인 요소를 이끌어낼 때 부정적 콤플렉스로 되는 것이다. 그래서 융은 집단무의식에 속한 콤플렉스들은 특별히 원형이라고 불렀는데, 그림자, 아니마/아니무스, 페르조나, 자기 등은 모두 원형으로 인간의 정신을 구성하고 있는 매우 중요한 요소이다. 융의 이런 콤플렉스론은 정신분석학을 창시한 프로이드의 생각과는 다르다. 프로이드는 초기에는 콤플렉스라는 단어를 사용하였으나, 중반기 이후에는 콤플렉스라는 단어를 거의 사용하지 않았던 것이다. 그 이유는 그가 주장했던 억압이 모두 콤플렉스라고 할 수 있어서, 굳이 콤플렉스라는 단어를 사용할 필요가 없었던 것이다. 두 사람의 사상에 차이가 있는 이유는 프로이드가 무의식의 작용에 초점을 맞춰서 정신현상을 관찰한 반면에 융은 의식과 무의식의 관계에 초점을 맞춰서 관찰했기 때문인데, 그럼으로써 두 사람의 정신질환의 원인론과 치료론이 달라진다. 프로이드가 정신질환의 증상을 부정적으로 보면서 없애야 할 것으로 보았는데 반해서, 융은 그 증상들에도 상징적인 의미가 있으며 그 의미를 파악하면 치료에 도움을 줄 수 있다고 주장했던 것이다. 그래서 융은 콤플렉스론을 가지고 신경증과 히스테리는 물론 정신분열병의 발생기전도 설명하는데, 그 핵심적인 사상은 감정적 색조가 강조된 자율적 콤플렉스가 자아를 동화시켜서 자아의 작용을 방해하는데 있다. The theory of complex is the most important theory of the psychotherapy of Swiss Analytical Psychologist C.G.Jung. He takes the autonomous complex for the essential factor of all psychopathology. He thought the complex as an ideo-affective factor which was formed by an emotional events for an infantile period. When a traumatic event broke through, it formed a complex. And it tended to assimilate a similar factors and condensed. As a consequence a complex became a feeling-toned complex, and it leaded to numerous confusions interfering the works of ego-complex and blocking the adaptation of the ego to the environment. But all the complexes are not necessarily morbid by nature. Consequently we find them in all peoples and in all epoche. C.G.Jung thought the archetypes as the complexes which are the components of collective unconscious. Only when the feeling-toned complex assimilate the ego-compex, it leads to a neurotic dissociation of the personality. In such cases their powers of assimilation become pronounced, since the unconscious helps the complex to assimilate the ego. C.G.Jung thought the complex different from S.Freud. While S.Freud spoke on the complex only his early days and as to Oedipus complex or castration complex, C.G.Jung took all the psychological factors as the complex. We think that the difference between them comes their different approaches to the unconscious: while S.Freud tried to see the unconscious by way of its actions, C.G.Jung by way of the relation between the consciousness and the unconscious. Consequently all other things went differently afterward.

프로이트와 융의 심층심리학 사상과 그 차이

김성민 한국실천신학회 2016 신학과 실천 Vol.0 No.49

S. 프로이트와 C. G. 융은 현대 심층심리학의 개척자들이다. 그들은 정신의학이 막 태동하려던 20세기 초 인간의 정신에는 의식뿐만 아니라 무의식의 작용도 있다는 사실을 발견하고 사람들을 괴롭히는 정신질환의 정체를 규명하려고 했던 것이다. 그러나 융은 프로이트의 범성욕설을 비판하면서 독자적으로 연구를 진행시켜서 결국에는 프로이트와 달리 분석심리학이라는 새로운 분야를 향해서 나아갔다. 프로이트와 융 사이의 차이는 크게 두 가지가 된다. 하나는 리비도에 대한 견해이고, 다른 하나는 집단적 무의식에 대한 견해이다. 먼저 프로이트가 인간의 생각이나 행동의 근본적인 추동력이 되는 리비도가 성욕이라고 주장한 데 반해서, 융은 리비도가 성욕이라는 하나의 특성만 가진 질적 개념이 아니라 그 어떤 특성도 가질 수 있는 에너지 자체라고 하면서 양적 개념으로 보아야 한다고 주장했던 것이다. 즉 리비도는 하나의 에너지로서 성욕으로도 될 수 있고, 종교열도 될 수 있으며, 예술성으로도 될 수 있다는 것이다. 이러한 두 사람의 견해 차이는 그 다음에 상징, 근친상간, 퇴행, 꿈 해석 등 모든 ,분야로까지 넓혀졌는데 그 밑바탕에는 집단적 무의식에 대한 융의 생각이 있다. 프로이트는 무의식은 의식과 함께 있을 수 없는 정신적 내용들이 모여서 만들어진 것이라고 생각했지만, 융은 무의식에는 그런 부분 이외에 의식과 무관하게 인류가 태초 이래 살았던 모든 기록들을 보관하고 있는 층인 집단적 무의식도 존재한다고 생각했던 것이다. 그렇게 되면 무의식은 프로이트가 생각하는 것처럼 부정적인 작용만 하는 것이 아니라 긍정적인 작용도 할 수 있게 된다. 그래서 융은 모든 증상들을 없애버려야 할 것들로만 보지 않았고, 그 안에서 정신을 통합하려는 목적적 의미까지 보면서 치료하려고 하였다. 그러나 두 사람 사이의 가장 커다란 차이는 종교에 대한 태도의 차이일 것이다. 프로이트는 종교를 유아적이며 집단적인 신경증이라고 생각했지만, 융은 종교에서 정신치료를 위한 훌륭한 상징체계를 발견했던 것이다. 프로이트는 신을 사람들이 유아시절 아버지에게서 느꼈던 상을 투사시킨 착각으로 보았지만, 융은 신의 이미지는 인간 정신 속에 있는 전체성을 가진 원형상으로 보았던 것이다. 이렇게 두 사람이 같은 정신 현상을 다르게 본 것에는 프로이트가 무의식의 작용에 초점을 맞춰서 보았지만, 융은 의식과 무의식의 관계에 초점을 맞추어서 보았기 때문이었다. 프로이트의 렌즈는 하나였지만, 융의 렌즈는 둘이었던 것이다. 그러므로 두 사람 사이에서 어느 누가 더 옳고, 그르다는 것은 있을 수 없고, 입장의 차이만 있을 뿐이라는 사실을 확인하게 된다. Psychoanalyst S. Freud and Analytical Psychologist C. G. Jung were the pioneers of the depth psychology who opened the way to an untrodden area of human beings in modern society. They discovered the unconscious actions that cause many unexpected accidents under the consciousness and insisted that the human psyche was composed of two layers: consciousness and the unconscious. In fact, they wanted to examine closely the reason and the meaning of mental diseases. Meanwhile C. G. Jung who had been a supporter of Freud took a stand against Freud insisting that libido wasn't always the sexuality. For him libido was psychic energy which could not only be sexual energy but also be religious energy, art energy etc. Also C. Jung insisted that the human unconscious wasn't composed only of individual unconscious but also of the collective unconscious which contained all human experiences since time immemorial. From then on C. Jung developed his original theory. Their theories diverged more as it was expanded to the theory of symbol, incest, regression, and dream interpretation. While Freud tried to focus on the action of the unconscious and to find the cause of the mental diseases, Jung tried to focus on the relation between the consciousness and the unconscious and to find the goal of the human psyche. In short, while Freud saw the psychic phenomena with the law of cause and effect, Jung saw it with the law of finality. We know that there was the idea of the Self which is the self-regulating factor of the human psyche as the basis of Jung's though. The Self, for Jung, was the important factor which defined human beings as now existing from time immemorial. We think that the greatest difference between them is their attitude to religion. Because while Freud viewed religion as the collective infantile neurosis of human beings, Jung viewed the principal world religions as the effective symbol systems for psychotherapy. While Freud thought of God as an illusion that human beings held in childhood, Jung thought that the image of God was an archetype of wholeness in the human psyche. We are surprised at the difference between them as they explained the same human psychic phenomena differently. But we should not forget that we owe them much for our psychological development.

배터리 모듈 냉각 플레이트의 냉각 성능 예측을 위한 비정상 전산유동해석 및 실험적 연구

박상환(Sang Hwan Park),장경식(Kyoungsik Chang),조홍영(Hong Young Cho),정희석(Hui Seok Jeong),손성만(Sung Man Sohn) 대한기계학회 2021 大韓機械學會論文集B Vol.45 No.7

전기에너지를 사용하는 친환경자동차에서는 리튬 이온 배터리가 주로 사용되고 있으며 별도의 냉각 장치를 필수적으로 설치하여야 한다. 본 논문에서는 냉각 플레이트를 이용한 수랭식 냉각방식을 연구하였다. 냉각 플레이트의 냉각 성능을 향상시키기 위해 내부 유로 형상을 개선하였고 전산유동해석을 통해 성능을 예측하였다. 실험 결과와 비교를 위해 비정상 유동해석을 진행하였고 냉각 성능 비교는 입·출구 온도 차를 이용한 방열량을 계산하여 비교하였다. 전산해석을 통해 개선된 유로 형상이 11.47% 더 높은 방열량을 예측하였다. 실험을 통해 냉각 플레이트의 성능을 측정하고 전산해석 결과를 검증하였다. 실험 결과 11.86%의 더 높은 방열량을 나타냈으며 전산유동해석과 5% 이내의 오차를 보였다. Electric vehicles mainly use lithium-ion batteries, and a cooling system must be installed in them. In this study, a water-cooling system that uses a cooling plate was studied. The shape of the internal flow path was improved to enhance the performance of the cooling plate; the performance was predicted using computational flow analysis. Unsteady flow analysis was performed to compare the experimental results, and the cooling performances were compared by calculating the amounts of rejected heat using the inlet and outlet temperature differences. The improved flow-path shape showed an 11.47 times higher amount of rejected heat. The performance of the cooling plate was also measured through an experiment, and the computational analysis result was verified. An 11.86 times higher amount of rejected heat and an error within 5% were obtained in the computational flow analysis.

The Conundrum of Understanding Carl G. Jung’s Psychology of Religion

Kwon, Jin Sook 한국실천신학회 2018 신학과 실천 Vol.0 No.60

Jung’s psychology of religion is complicated. However, it has the potential to integrate both psychology and theology to heal the broken souls of many Christians. His psychology of religion deals with both psychological and theological perspectives of human psychic dynamics. His theory shows how religion is experienced in one’s deep human psyche on both a conscious and unconscious level. Also, it not only illuminates how religion can go beyond what Freud criticized but also how it can become a powerful healing source. In order to use Jung’s psychology of religion more effectively in pastoral counseling, this theory needs to be clarified and utilized in pastoral counseling more as a therapeutic method for healing Christian clients. Therefore, in this paper, I will carefully read his writings on the psychology of religion in order to see how his understanding is written from a psychological point of view in relation to the use of Christian tradition. I will also be addressing the main characteristics of his writings in order to clearly communicate his theory to Christian populations. As a methodology, I will use the method of a literature review. Based upon the method of literature review and its specific scope, this paper will have the following structure. First, I will introduce how Carl. G. Jung started his own analytical psychology apart from Sigmund Freud. Second, I will elucidate how his personal background highly impacted his understanding about religion. Third, I will closely look at his writings about the psychology of religion. Finally, I will conclude by reviewing the therapeutic implication of Jung’s understanding of the psychology of religion for healing Christian clients as well as Christian therapists, who are looking forward to analyze complicated pieces of the Christian clients’ life, suffering, faith and hope. Based upon reviewing his main writings, his understanding of the psychology of religion can be summarized through six elements. 1) acknowledging the importance of spirit over instinct. 2) gaining new awareness by seeing religion from an empirical and phenomenological perspective, 3) viewing the Trinity and cross as archetypes, 4) accepting the importance of Mass for one’s individuation, 5) attempting to explain human suffering with the book of Job and the sacrifice of Christ, 6) realizing the importance of integration between religion and science for the modern man. Based upon the clarification of Jung’s psychology of religion, this paper suggests that pastoral counseling should be more inclusive to allow the integration of psychology and theology as a therapeutic method and practice to heal christian souls. For further research, the integration of psychology and theology should be developed for Korean settings beyond Jung’s descriptions.

한스 프린츠호른의 『정신질환자들의 조형작업』에서의 형상화와 무의식

조한렬(Cho, Hanl-Ryul) 한국카프카학회 2018 카프카연구 Vol.0 No.39

본 연구는 한스 프린츠호른의 『정신질환자들의 조형작업』(1922) 에 수록된 정신질환자들의 조형작품에서 나타나는 특징들을 C. G. 융의 심리학 개념을 통해 이해해보려는 시도이다. 19세기 말부터 20세기 초라는 사회, 문화, 경제, 정치적 급변기 속에서 출판된 프린츠호른의 책은 이 시기의 심리학과 정신의학의 발전과도 관련되어 있다. 이런 맥락에서 본 연구는 우선 그 당시의 이러한 배경, 『정신질환자들의 조형작업』의 의미와 형상화충동, 그리고 C. G. 융의 심리학 개념들에 대해 논의하였다. C. G.융은 원형과 집단적 무의식이 인간의 개인적 경험 이전에 태고적부터 물려받은 공통의 경험에서 나온 무의식으로, 그것이 예술적 형상화에도 영향을 미치고 있음을 강조한다. 본 연구는 특히 카를 브렌델의 사례에서 이러한 원형과 집단적 무의식을 고찰해보고, C. G. 융에게서 집단적 무의식이 예술과 관련되는 지점을 아우구스트 네터의 작품을 통해 살펴보았다.

융(Carl. G. Jung) 원형과 상징에 대한 고찰: 도덕교육에 주는 시사

박영주 ( Park Young Ju ) 한국초등도덕교육학회 2017 초등도덕교육 Vol.0 No.57

본 연구의 목적은 융(C. G. Jung)심리학의 주요 이론인 원형의 상징화와 상징화를 통해 드러난 원형의 암시가 개성화과정으로 이어지는 일련의 과정을 탐구하여 도덕교육에 주는 시사점을 알아보는데 있다. 융의 개념인 원형은 인간에게 선험적이면서 보편적으로 이미 주어진 인간성의 원초적 조건들로 의식의 장에 상징화되어 나타난다. 이 대목에서 원형의 보편성과 상징화의 의식성 그리고 원형과 상징이 의식의 장에서 타인과 공유되는 특징으로 도덕교육 방법에 세 가지 시사점을 추출할 수 있다. 첫째 원형 개념을 통해 개인의 도덕성 상태를 스스로 알아볼 수 있는 점과 둘째 상징화가 최종적으로 의식의 장에서 확인되는 점을 통해 교사와 학생이 원형의 암시를 공유하여 학생의 도덕적 성장에 대한 방향성을 제안할 수 있는 점이다. 세 번째로 개인의 개성화 과정이 의식의 장에서 공유되어 교사의 개성화 과정 모범이 학생의 모방대상이 될 수 있는 점이다. The purpose of this study is to devise any suggestion for moral education by investigating C. G. Jung`s main theory of symbolism of archetypes and how implications by the archetypes made obvious through the symbolism lead to a series of processes that result in individuation. Three points about teaching morality can be determined from C. G. Jung`s concept of archetypes` universality, consciousness of the symbolisms, and sharing with other people of archetypes and symbols at the field of consciousness. First, one can assess whether one is moral with the concept of archetypes. Second, since it is possible to become conscious of the symbolization at the final stage, teachers and students can discuss the implications of archetypes and suggest directions for the student`s growth in morality. Third, each individual`s process of individuation can be discussed at the field of consciousness so that the teacher`s individuation process can serve as an example for the students to follow.

선불교(禪佛敎)의 깨달음에 관한 E. Fromm의 견해(見解)에 대한 분석심리학적(分析心理學的) 비판(批判)

이문성 ( Moon Sung Rhee ) 한국분석심리학회 2009 心性硏究 Vol.24 No.1

Suzuki로부터 소개된 선불교에 대하여 깊은 감명과 영향을 받았음에도 불구하고 E.Fromm은 선불교의 깨달음에 대하여 그가 가지고 있었던 기존의 정신분석학적 관점에서만 이해하려고 하였기 때문에 선불교를 제대로 이해할 수 없었던 것으로 보인다. 이성(理性)에 의하여 비합리적이고 무의식적인 정념(情念)을 지배하고 현실(reality)에 대한 지식을 획득하고자 하는 프로이트의 목표를 추종하는 E.Fromm은 지식을 통해서가 아니라 사람의 마음을 직접 가리켜 본성(本性)을 보아 부처가 되고자 하는 선불교의 기본적인 태도와 큰 차이가 있음을 알 수 있다. 이와 달리 C.G.Jung은 인간의 이성(理性)이 순전히 본능적이고 원시적인 상태에 있었던 인류의 정신으로부터 이룩한 커다란 발전인 것은 분명하지만, 이성(理性)에만 의지하여 마음의 문제를 해결하고자 한다면 오히려 이성 (理性)이 정신의 지속적 발전에 가장 큰 장애가 된다고 보았다. E.Fromm은 또한 자아의 강화가 프로이트 정신분석의 목표라고 주장하고 있는데, 이러한 그의 견해는 불교의 가장 기본적인 교리인 제법무아(諸法無我)와도 전적으로 어긋나는 것이다. 또한 그는 의식이 무의식보다 더 높은 가치를 갖고 있다고 하였지만 이 주장도 불교의 근본적인 가르침에 어긋나는 것이다. 유식학에서 지칭하는 아뢰야식이 자아의식이 아닌 무의식에 해당된 다고 볼 때, 불성인 아뢰야식이 자리잡고 있는 무의식이 마음의 중심이라고 보는 것이 불교의 입장이다. E. Fromm은 깨달음의 주체인 전인(全人)이 의식이 아니라 무의식에 있음을 그 자신이 인정하면서도``정신분석학의 목표는 무의식의 의식화``라는 것을 계속해서 주장하는 것을 보면 그가 무아(無我)라는 불교의 가르침을 받아 들일 수 없었으며, 그 결과 선불교에 대한 그의 이해는 어쩔 수 없는 한계를 지닐 수밖에 없었던 것으로 보인다. 선불교의 깨달음의 주체는 자아가 아니라 마음의 본성인 불성이고 분석심리학의 궁극적인 목표인 자기실현의 주체도 자아가 아니라 자기(自己)라고 보는 것이 선불교의 깨달음에 관한 E.Fromm의 견해와 분석심리학적인 견해의 근본적인 차이점이 될 것이다. Erich Fromm wrote that the stimulation of the conference on Zen Buddhism and subsequent thinking led him to a considerable enlargement and revision of his ideas. Those referred not only to his understanding of Zen, but also to certain psychoanalytic concepts, such as the problems of what constitutes the unconscious, of the transformation of the unconscious into consciousness, and of the goal of psychoanalytic therapy. So impressed though he was with Zen Buddhism which was introduced from D. T. Suzuki, he tried to understand the enlightenment in Zen Buddhism from his existing psychoanalytical perspective with the result that he could not understand the enlightenment in Zen Buddhism correctly. If a psychoanalyst tries to understand Zen Buddhism only by his psychoanalytical knowledge or experience, he could not encounter with Zen Buddhism beyond the territory of the Psychoanalysis from the very beginning. Therefore, the psychoanalyst to understand Zen Buddhism, first he has to leave his values of Psychoanalysis and study how to understand the mind in Zen Buddhism. And I think that the psychoanalyst is needed to practice Zen actually to understand Zen Buddhism correctly. Only then mistakes in translating Zen Buddhism into psychoanalytical language will be minimized. E. Fromm followed the Freud`s aim that was the knowledge of reality and the domination of irrational and unconscious passions by reason. Their aim differs entirely with the basic Zen teachings such as Nonattachment to Language(不立文字), Pointing Directly to Mind(直指人心), See Your Nature, Become Buddha(見性成佛). These teachings express how the practice of Zen is not dependent on understanding, or on knowledge of books and that Zen practice points directly to our minds so that we attain our true nature. On the contrary of rationalistic attitude of E. Fromm, C. G. Jung was of opinion that in civilized man the rationalism of consciousness, otherwise so useful to him, proves to be most formidable obstacle to the frictionless transformation of psychic energy. And he insisted that reason is only a means to an end, a symbolical expression for a transitional stage in the path of development. E. Fromm also wrote that a strengthening of the ego is an aim of Freudian psychoanalysis. But such an aim violates one of the most basic teachings of Buddha, All dharmas are without ego-nature(諸法無我). From the standpoint of Analytical Psychology, ego-strengthening is also considered a necessary process in the path of Self-actualization. Therefore E. Fromm`s attitude can not be accepted entirely wrong. But I point that he insisted a strengthening of the ego as a final one not as a transitional process. And E. Fromm insists that consciousness is of a higher value than unconsciousness. But when we consider alaya-vijnana of Yogacara(瑜伽行派) to be located in the unconsciousness, it is a Buddhistic standpoint that the center of the mind is in the unconsciousness where Buddha Nature as alaya-vijnana is located. So his opinion violates the teachings of Buddhism. However, under the influence of Zen Buddhism, E. Fromm thinks that there is something like Buddha Nature in the unconsciousness of everyone, unlike Freud who sees the unconsciousness negative only. Therefore it seems obvious that he became closer to the Zen Buddhism than Freud. But, he continues to insist that the aim of psychoanalysis is that of making the unconscious conscious at the same time he admits the Whole man is in the unconsciousness. This shows that there is an inevitable limitation in his understanding of Zen Buddhism because he does not have an insight into Non-ego(無我). However, the E. Fromm`s aim that is the total experience of the whole man and the full recovery of unconsciousness by consciousness is not entirely incorrect and have some aspect acceptable at the standpoint of Analytical Psychology. But it is so only if the whole man is considered as a shadow of the personal unconsciousness, not as a Buddha Nature. In Analytical Psychology, making the personal unconsciousness conscious is called the integration of a shadow. The integration of a shadow is a very difficult task throughout one`s life. But this is only an ego-centered process. It is possible that some Zen practitioner mistakes this integration of a shadow for an attainment of enlightenment. However, this is only the first step of Self-actualization, the ultimate aim of Analytical Psychology. Self-actualization means becoming the whole of the psyche including the collective unconsciousness. It is the Self archetype that makes the individual become the whole of his psyche beyond ego. The Self archetype is a priori when everyone is born and could be compared with Buddha Nature which makes us enlightened with insight into Non-ego. C. G. Jung warned that human arrogance could bring us the enormous tragedy when we want to integrate the contents of the collective unconsciousness into consciousness like E. Fromm. The Self is a construct that serves to express an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension. Thus, it is obvious that the ego can not be a subject of understanding the Self of the collective unconsciousness and making it conscious. Therefore, it is the fundamental difference from E. Fromm`s views that C. G. Jung recognized the subject of enlightenment in Zen Buddhism is not ego but Buddha Nature that could be compared with the Self of Analytical Psychology.