• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.189-208
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• 2011

The psychology of Carl G. Jung is often called an "ancilla religionis"(servant of religion, James Heisig), by which Jung's understanding of the unconsciousness of human being as the religious one is well expressed. According to Jung the dichotomy between the consciousness and the unconsciousness of men is reconciled in the various religious symbols of the world religions. He also asserted that the religious symbols must be understood and interpreted by a symbolical way. When the religious symbols are understood literally and dogmatically, they lost their dynamic power to bring salvation to men. In this paper I try to understand the essence of the symbolical and intuitional understanding of the exclusiveness of Jesus Christ. The confession of the Christianity that only Christ, once for all, could bring the salvation to the whole humankind is to be interpreted by a symbolical and intuitional way. That means, Christ is to be understood as a always new being at every time when he is confessed as a salvator. Christ as a symbol could never be a historical past. I mentioned about the understanding of Buddha by Muneyoshi Yanagi, a Japanese Shinto Buddhist, in order to show how such a symbolical and intuitional understanding of the Christ could be possible.

• Sim-seong Yeon-gu
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• v.39 no.1
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• pp.92-128
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• 2024

This study examines Gijesa, a Korean tradition of memorial worship for departed ancestors, from the perspective of analytical psychology. To understand the psychological background of ancestral rites, a literature search was conducted to examine the basis for ancestral spirits, the objects of ancestral rites, the symbolic meaning of the customs and practice of Gijesa, and the contents of volume 3 of the book Jhuza-uryu about 'Ghosts and Ancestral Rituals'. Gijesa, the Korean ancestor worship, may appear as a complicated formal ritual, but it reveals a psychological phenomenon of individuation. Gijesa facilitates a conversation between descendants and ancestors, bridging the conscious and the unconscious, leading to a realization of totality. The creative aspect of spirit worship lies in the 'realization of the individuation process' in that it fosters a connection with the collective unconscious, the root of consciousness. When an individual develops into a new integrated personality, we could gain strength from the support of ancestors, the support of the unconscious. The relationship with the spirits of ancestors is essential because consciousness has an important relationship with its root, the collective unconscious, especially for those of us living in an era of chaos where the fundamental meaning of human existence is lost due to rationalism and materialism.

• Economic and Environmental Geology
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• v.19 no.spc
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• pp.139-149
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• 1986

Compositional variation of sphalerites from various hydrothermal metallic ore deposits in Korea were investigated in mine and local, and regional scale. The sphalerites were partially analyzed for iron, manganese, and cadmium by using an electron probe microanalyzer(EPMA). The contents of iron and cadmium in sphalerites collected from the Weolam deposit of the No.1 Yeonhwa mine are not variable with increase of depth, but manganese content is highly variable. Sphalerites from lead-zinc deposits which are geologically associated with hypabyssal and effusive activity are characterized by high manganese (more than 1.0 MnS mole %) and low cadmium contents (less than 0.5 CdS mole %). Relatively manganese rich sphalerites are found in the deposits where sphalerites are enriched in iron content. Variation of cadmium content is very limited compared with that of manganese content. Sphalerites from most tungsten and some gold-silver deposits are remarkably high in cadmium content, but most of base metal and iron deposits are low in cadmium content. Cadmium content in sphalerites which occur in the metallic ore deposits genetically associated with plutonic activity shows a tendency to high variation. Available amounts of cadmium in sphalerites could be originated from the initial enrichment during the magmatic and postmagmatic processes.

• Journal of the Korean earth science society
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• v.34 no.4
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• pp.313-328
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• 2013

Jurassic granitoids in the northeastern part of the Yeongnam Massif are possibly the result of intensive magmatic activities that occurred in response to subduction of the proto-Pacific plate beneath the northeast portion of the Eurasian plate. Geochemical studies on the granitic rocks are carried out in order to constrain the petrogenesis of the granitic magma and to establish the paleotectonic environment of the area. Whole rock chemical data of the Uljin granitoids in the northeastern part of the Yeongnam Massif indicate that all of the rocks have the characteristics of calcalkaline series in subalkaline field. The overall major element trends show systematic variations in each granitic body, but the source materials of each granitoids seem to have different chemical composition. The Uljin granitoids are different from other granitic rocks, which distributed vicinity of the study area, in the contents of $Al_2O_3$ and trace elements such as Cr, Co, Ni, Sr, Y and Nb. The Uljin granitoids have geochemical features similar to slab-derived adakites such as high $Al_2O_3$, Sr contents and high Sr/Y, La/Yb ratios, but they have low Y and Yb contents. The major ($SiO_2$, $Al_2O_3$, MgO) and trace element (Sr, Y, La, Yb) contents of the Uljin granitoids fall well within the adakitic field. The Uljin granitoids have similar geochemical characteristics, paleotectonic environments and intrusion ages to those of the Yatsuo plutonic rocks of Hida belt located on northwestern part of Japan. Chondrite normalized REE patterns show generally enriched LREEs ($(La/Yb)_{CN}=10.6-103.4$) and are slight negative to flat Eu anomalies. On the ANK vs. A/CNK and tectonic discrimination diagrams, parental magma type of the granites corresponds to I-type and volcanic arc granite (VAG). Interpretations of the chemical characteristics of the granitic rocks favor their emplacement in a compressional tectonic regime at the continental margin during the subduction of Izanagi plate in Jurassic period.

• The Journal of the Petrological Society of Korea
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• v.14 no.2 s.40
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• pp.108-115
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• 2005

Gyeonggi metamorphic complex in the Gwangju area include banded biotite gneiss and quartzofeldspathic gneiss. Detailed structural analysis suggests that structural elements in the study area were formed by at least five phase of deformations. Penetrative compositional foliations(S1) formed in the banded gneiss during the first metamorphism and deformation (D1). After intrusion of plutonic rocks, the second deformation (D2) produced S2 foliations in the banded gneiss and quartzofeldspathic gneiss during the second metamorphism. D3 structures are represented by isoclinal folds (F3) whose axial surfaces are parallel to S3 foliations. The N-S oriented shortening (D4) was accommodated by closed upright F4 fold with about 100m of axial surface separation. F4 fold is refolded by regional F5 folding resulting in different orientation and fold style of F4 fold according to the position of F5 fold. The F4 fold with tight interlimb angle is subparallel to the axial surface (north-south) of F5 fold in the core of the F5 fold. In contrast the F4 fold trends northeast in the western limb and northwest in the eastern limb of F5 fold. The interlimb angle is larger in the limbs than that in the core of F5 fold. The trace of foliations is constrained by mainly F4 and F5 folds. Joint fanning around fold is developed in the limbs of F5 fold and bc joints are dominant in the hinge area of F5 fold. A strike-slip fault had developed in tile central part of the study area after F5 folding. The orientation of joint and foliation is rotated anticlockwise about $15^{\circ}$ by the landslide occurred during the Quaternary.

• Journal of Yeungnam Medical Science
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• v.16 no.2
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• pp.255-269
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• 1999

Background: The author investigated the structural theory of the mind, the origin of psychopathology, the resolving stage of the psychopathology, and nature of the true mind in the human mind. Methods: The author reviewed the "Awakening of Faith in the Mah$\bar{a}$y$\bar{a}$na" by Mamyung and "The Commentary on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" and "Expository Notes on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" by Wonhyo. Results: The author of the Treatise insisted on believing the true mind in the human being. Also in the treatise, $\bar{A}$layavijn$\bar{a}$na explained the harmonized mind of the true mind and the ignorant mind. The ignorant mind as the source of fundamental ignorance, which results in peripheral ignorance arising from the ego in relation with the external world Also, he explains the origin of ignorance and encourages to abandon the deep attachment to ignorance. The developing and resolving stages of ignorance are similar to the developing and resolving stage of psychopathology. Conclusion: The author insists on the psychiatric application of the mind theory in the "Awakening of Faith in the Mah$\bar{a}$y$\bar{a}$na", "The Commentary on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith", and "Expository Notes on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" Also, the author encourages deep faith of the true human mind.

• Archives of design research
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• v.11
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• pp.130-139
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• 1995

The dictionary defines the word 'Design' as planning and designing. Though this is a meaning confined to decorative function, the conception of modern design in this capitalist society of mass production and mass consumption can be said to have reached a new stage of the meeting of industry and the arts. This means the two sides of design' the side of beauty and usefulness The side of beauty should be understood in view of the sense of beauty, and usefulness should also be considered from the viewpoint of consumer's taste and preference This is thought to be the natural problems of design The origin of design can be understood from the background of capitalism. But the capitalism can be said to be the mode of Western thought and action developed based on Western thinking. The capitalism is an economic system derived from the society of industrial capitalism through commercial capitalism. but this economic thinking has been resulted from a mature social system of democracy and civic society. The civic society and democracy are derived from polis of ancient Greece and Rome. and the ancient Greek and Roman society was a society developed from the social system of the nobility and slaves. Polis continued to develop based on the positive territorial expansionism centering around the Mediterranean on the basis of Hellenism. and European countries achieved the intergration of religion. society and politics based on this. thus accomplishing the spirit of capitalism Our design is believed to have been derived from the direct import of Western capitalism. Accordingly. as the original form of Western capitalism has become our economic system. so our design copied that of th West. And our traditional culture and sensitivity which are different in the original form and root of racial disposition seem to breed discord between them. It is. therefore. very important and meaningful for us to exert all possible efforts to seek the root of our disposition and tradition and grope for the appropriate thought and style of design.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.3
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• pp.50-66
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• 2016

This study attempts to understand and explain how "Directed Attention Restorative Environment (DARE)" is managed and fostered in "Gang-Hak (講學)" and "Yu-Sik (遊息)" spaces both inside and outside of Oksan Seowon Confucian Academy, Gyeongju. Directed Attention is a pivotal element in human information processing so that its restoration is crucial for effective thinking and learning. According to Kaplan & Kaplan's Attention Restoration Theory, an environment, in order to be restorative, should have four elements: 'Being Away,' 'Extent,' 'Fascination,' and 'Compatibility.' We could confirm OkSan Seowon Confucian Academy has an inner logic that integrates two basically different spacial concepts of "Jangsu" and "Yusik" and thus fosters the Attention Restorative Environment. Particularly, the Four Mountains and Five Platforms (四山五臺) surrounding the premises provides an excellent learning environment, and is in itself educational in terms of the Neo-Confucian epistemology with "Attaining Knowledge by way of Positioning Things (格物致知)" as its principle precept, and of its aesthetics with "Connectedness with Nature" as its central tenet. This study attempts to recapture the value of Korea's cultural heritage concerning the Human/Nature relationship; and it may provide useful insights and practical guidelines/grounds in designing today's schools and campuses, where the young people's needs for the Directed Attention- and Attention Restorative- Servicescapes seem to be greater than ever.

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.