• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.139-153
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• 2013

Psychological typology in analytic psychology is used not only for ascertaining the attitude or function of the conscious ego, but also as one blueprint for the individuation process. We all know the need to emphasize an awareness of the deployment and development of the superior function, the secondary function, the third function and the inferior function for the individuation process. This study has the goal of refining our awareness of this deployment and development of typological functions. The questionnaires of the Myers-Briggs Type Inventory and the Gray Wheelwrights Jungian Type Survey use the method of a forced-choice questionnaire, on the assumption of a bi-polarity hypothesis. But the questionnaire of the Singer-Loomis Type Deployment Inventory uses the Likert scale. It is able to show the deployment of the superior function, the secondary function, the third function and the inferior function visibly. It allows us to test the subject at stated periods for his/her development or change of psychological typology. The Singer-Loomis Type Deployment Inventory is a statistically superior method for showing Jung's psychological typology relative to both the Myers-Briggs Type Inventory and the Gray Wheelwrights Jungian Type Survey. I have studied how the original authors of The Singer-Loomis Type Deployment Inventory understood Jung's psychological typology. I produced the reliability and the item-discrimination power of the Korean Version of the Singer-Loomis Type Deployment Inventory. On the basis of this study, I produced the revised Korean version 1 of Singer-Loomis Type Deployment Inventory.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.

• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.1-45
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• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.

• Journal of Multimedia Information System
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• v.6 no.4
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• pp.251-258
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• 2019

In the image methodology, cinemagraphs are needed to find out how to think through the empirical studies of the audiences in actual empirical theory. Therefore, this study analyzes what cinemagraph images represent and what groups are inclined to see them. The analytical study aims to reveal the grouping categorized as a preference survey according to the subjectivity study by Q methodology. Research reveals how images should be read and how disparities tend to differ from or agree with those in understanding images. Therefore, four types categorized into Q analysis through 1: 1 interview using a sample group and using samples showed that human interpretation and cinemagraph images were represented in understanding cinemagraphs.

• Journal of Science of Art and Design
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• v.5
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• pp.5-34
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• 2003

This study aims at the observation of some analytical levels-especially those of syntactico-semantical- of the visual expressions in general. As far as the syntactical parts are concerned, there were two steps to be approached. One is to select the paradigms according to the Saussure-Hambidgean suggestions, the other to derive syntagmas from what is called the 'chaos-system', one of nonlinear dynamics. In result, paradigms could be acquired 5 sorts with its so many varieties, as visual templates(VT), supplemented by their reciprocals(R) and complements(CLE), and syntagmas five orbits from each constant c=0 to c=10. In additional, in connection with semantic parts, the study introduced a Gremasian model of discourses and narratives for the interpretation of signifiers. By this, we could cover the conjunctive relationships(+) and the disjunctive(-) of the whole structure of visual expression. Finally, we certified that the above could be fully approved in terms of recent worldly cognitive scientic psychological discoveries.

• Korean Journal of Child Studies
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• v.36 no.5
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• pp.37-58
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• 2015

This study explored the sandplay therapy case of an elementary school-aged boy who was mentally handicapped for the purposes of understanding his psyche. The goal of the therapy was to help him to adjust more appropriately to situations he commonly encountered within the free and protected space made possible during sandplay therapy. Fifty-five therapy sessions were held. The client showed a lack of fundamental care, which was accompanied with regression in the initial phase of therapy (1~14, my situations & regression). In the intermediate phase of therapy (15~52, rebirth), he experienced rebirth and grew psychologically with the death of both a spider and a king snake. In the final phase of therapy (53~55, the acquisition of treasure), he finished his journey with the acquisition of treasure in a free and protected space. By exhibiting a similar psyche with non-handicapped boys, this study confirmed an archetypal pattern existing even in a boy who was mentally handicapped.

• Journal of Wellbeing Management and Applied Psychology
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• v.2 no.1
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• pp.35-39
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• 2019

This paper presents two social and academic studies on the boundary between cultural production and consumption. The first line of the study on cultural omnivore analyzes the choice of heterogeneous audiences in the face of various cultural offerings. The second line is a study of market categories, which analyzes the responses of peer audiences to objects with different levels of category code compliance. As such, this paper developed a heterogeneous audience model to evaluate objects of different types. This allows us to consider two dimensions of cultural preference: diversity and orientation of selection. To this end, this paper proposes a new analytical frame work to map consumption behavior on these two dimensions. The results suggest that one type of target that values diversity and transformation is particularly resistant to those that span boundaries. We test this argument in the analysis of two large data sets on film and restaurant reviews. Overall, our findings can extend beyond cultural consumption. Outline variability of contextual individuals or individuals in the same situation can cross cultural boundaries even if they are not intentionally pursuing such hybridism.

• International Journal of Contents
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• v.15 no.2
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• pp.13-19
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• 2019

This research demonstrates a clear visual outline of character influence-relations in creating Jungian character archetypes in films using R computational technology. It contributes to the integration of Jungian analytical psychology into film studies by revealing character network relations in film. This paper handles character archetypes and their influence on developing other character archetypes in films in regards to network analysis drawn from Lynn Schmidt's analysis of 45 master characters in films. Additionally, this paper conducts a character network analysis visualization experiment using R open-source software to create an easily reproducible tutorial for scholars in humanities. This research is a pioneering work that could trigger the academic communities in humanities to actively adopt data science in their research and education.

• International Journal of Computer Science & Network Security
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• v.21 no.3
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• pp.185-190
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• 2021

The article provides a literary and analytical review in the following areas of search: problems and prerequisites for changes in the field of education, innovations and innovative models in education, the use of new technologies in teaching. A proposal for a business plan and accompanying documentation for a new methodology based on blockchain technologies were developed, to assess the economic efficiency of the project. The main systems of the new model were modeled on the basis of the proposed methodology, to develop a prototype based on the project documentation.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.112-160
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• 2023

This study examined the Korean folklore "Borrowed Fortune from Heaven" from the perspective of Analytical Psychology, considering it a manifestation of the human psyche, and tried to gain a deeper understanding of what happens in our mind. Through the exploration, the researcher was able to re-identify the ongoing psychological process operating in the depths of our mind, pertaining to the emergence of a new dimension of consciousness. Particularly the researcher was able to gain some insights into how the potential psychic elements for the new consciousness are prepared in the unconscious, how they get integrated into the conscious life, and what is essential for the accomplishment of the process. The tale begins with a poor woodcutter who, in order to escape from poverty, starts gathering twice as much firewood. However, the newly acquired amount disappears overnight, so the woodcutter gets perplexed and curious about where it goes and who is taking it. He seeks to find out the truth, which leads him to an unexpected journey to Heaven. There he learns the truth concerning his very tiny amount of fortune, and discovers another big fortune for an unborn person. By pleading with the ruler of Heaven, the woodcutter borrows that grand fortune, on the condition that he must return it to the owner when the time comes. After that, the woodcutter's life undergoes a series of changes, in which he finally becomes a wealthy farmer, but gradually is reminded more and more that the destined time is approaching. In the end, the fortune is completely transferred to the original owner, resulting in a dramatic twist and the creation of a new life circumstances. The overall plot can be understood as a reflection of the psychological process aiming at the evolution of consciousness through renewal. In this context, the woodcutter can be considered a psychic element that undergoes a continuous transformation in preparation for participating in the upcoming new consciousness. In other words, the changes brought about by this figure can be interpreted as a gradual and increasingly detailed foreshadowing of what the forthcoming new consciousness would be like. Interestingly, as the destined time approaches, the protagonist's anguish in conflict reaches its climax, despite his good performance in his role until then. This effectively portrays the difficulty of achieving a new dimension of consciousness, which requires moving past the last step. All the events in the story ultimately converge at this point. After all, the resolution occurs when the protagonist lets go of everything he has and follows the will of Heaven. This implies what is essential for the renewal of consciousness. Only by completely complying with the entire mind, the potential constituents of the new consciousness that should play important roles in a renewal and evolution of consciousness through experiencing, can participate in the ultimate outcome. As long as they remain trapped in any intermediate stage, the totality of the psyche would develop another detour aiming at the final destination, which means the beginning of another period of suffering carrying a purposeful meaning. The tale suggests that this truth will be applied everywhere that renewal of consciousness is directed, whether for an individual or a society.