• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• Sim-seong Yeon-gu
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• v.39 no.1
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• pp.1-60
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• 2024

This thesis originated from a dream of a young man clad in green, suspended like Christ on the stair landing. This dream reminded me of Jung's vision of the Christ on the Cross, bathed in a greenish gold aurum viriditas. Jung associated the analogy of Christ and aurum non vulgi, aurum viriditas of alchemy from this vision. I was fascinated by Jung's words that originally there were four alchemical stages, but by the 15th-16th century they were reduced to three (nigredo-albedo-rubedo); and that viriditas used to exist after nigredo had vanished. This thesis is about the process of unraveling these mysteries through amplification. In the realm of alchemy, viriditas (verdigris) was an old and humble substance, yet it would eventually metamorphose into pure gold under the supervision of alchemists. It was the prima materia of alchemical work and the ultimate product, mercurius itself. It was the celestial spirit, concealed beneath the earth, and the embodiment of transformation, enriching the earth, sprouting a myriad of buds and flowers, turning the land green. I examined the dreams, visions, and pictures of Hildegard of Bingen, C.G. Jung, my analysands, and my own to figure out whether viriditas was the fourth that leads to wholeness that engaged in the whole process of individuation. While working on this thesis, I learned that for our personalities to mature, we must include the lower, the secular, the feminine, the chtonic, and even the evil. To achieve this, we cannot avoid our opposite, the fourth, but to wait and persevere until we can walk together. Then, our lives will be fresh and blossoming.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.1
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• pp.1-11
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• 2016

Traditional costumes have evolved while reflecting the social, cultural and psychological values of the era. Costumes gain meaning by being worn that also allows their various symbolic meanings to be derived. Costumes worn in festivals by specific societies and organizations have especially apparent symbolism pertaining to their purpose. Most countries have traditional festivals that embody the country's distinct culture, history and traditions. These festivals are acts of consciousness expressing a special meaning of the community. Costumes represent a glimpse of life and culture during a festival period; in addition, the costume's style, color elements and decorations are expressions of community values and a distinct symbolic mechanism. Totemism (a significant element of these festivals) has been passed down for many generations. The current costumes for Totemism are distinct (compared to normal festival costumes) and embody a more symbolic meaning. This study deduces the exaggerated style, the concealment and disguise of the human body, and the pursuit of pleasure expressed in the Totemism costumes of regional European festivals. The symbolization theories of C. G. Jung and an analysis of Totemism costumes allow an understanding of their existential significance, their role as the medium between consciousness and unconsciousness, their meaning of symbolic transcendental unity, and their meaning of giving consciousness to the mind.

• Journal of Digital Convergence
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• v.20 no.2
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• pp.345-351
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• 2022

For simple undirected graph G=(V,E), L(2,1)-coloring of G is a nonnegative real-valued function f : V → [0,1,…,k] such that whenever vertices x and y are adjacent in G then |f(x)-f(y)|≥ 2 and whenever the distance between x and y is 2, |f(x)-f(y)|≥ 1. For a given L(2,1)-coloring c of graph G, the c-span is λ(c) = max{|c(v)-c(v)||u,v∈V}. L(2,1)-coloring number λ(G) = min{λ(c)} where the minimum is taken over all L(2,1)-coloring c of graph G. In this paper, based on Harary's Theorem, we use Tabu Search to figure out the existence of Hamiltonian Path in a complementary graph and confirmed that if λ(G) is equal to n(=|V|).

• KSBB Journal
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• v.10 no.2
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• pp.212-220
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• 1995

An obligatory type II methanotroph Methylosinus trichosporium OB3b was cultivated on methanol as a sole carbon and energy source. The effects of methanol concentration, pH, temperature, nitrogen source and phosphate concentration on cell growth were investigated and the results were compared with the growth on methane, which had been studied previously. When $(NH_4)_2SO_4$ was used as a nitrogen source, the maximal specific growth rate (${\mu}max$) on methanol was $0.20hr^{-1}$ and the carbon conversion efficiency(CCE) was 43%. In comparison, on methane, ${\mu}max$ and CCE were $0.08hr^{-1}$ and 32%, respectively. Ammonia was found to be a better nitrogen source for methanol-growing cells. Cell yield on nitrogen (YX/N) was the same regardless of nitrogen source as 7.14g dry cells/g N, but the yield on methanol(YX/N) was higher with ammonia(0.8g dry cells/g MeOH) than with nitrate(0.64g dry cells/g MeOH). Optimal pH and temperature were 7.0 and $30^{\circ}C$, respectively. Methanol inhibition on cell growth was observed at above 0.5%(v/v). Inhibition by phosphate was observed at above 60mM, although the inhibition on methanol dehydrogenase activity started at a much lower level of 20mM. Based on the experimental findings, the cellular physiology of M. trichosporium OB3b growing on the two closely-related carbon sources were discussed extensively.

• Journal of Sasang Constitutional Medicine
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• v.10 no.2
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• pp.41-50
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• 1998

The purpose of this study was to identify the associations between Lee Je-ma Sasang Constitutions and C. G. Jung's Psychological Types. In addition, this information could also be valuable in clinical practices. The QSCC II(Questionnaire for Sasang Constitution Classification II) and MBTI(Myers-Briggs Type Indicator) was administered to 319 volunteer male soldiers($21.5{\pm}1.4yr$) in the army. The results were as follows; 1) Soyangin groups tended to be extroverted, sensing, perceiving types. 2) Soeumin groups tended to be introverted, sensing, thinking, perceiving types. 3) Taeumin groups tended to be extroverted, sensing, thinking types. 4) but, there were no Taeyang groups according to QSCC II. This results show that there are significant relationships between Lee Je-ma sasang constitutions and C. G. Jung's psychological types.

• Research in Plant Disease
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• v.20 no.2
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• pp.71-78
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• 2014

Gamma irradiation and its convergence with nano-silver particles and sodium dichloroisocyanurate (NaDCC) were investigated to inhibit germination and mycelial growth of Botrytis elliptica, the pathogen of lily leaf blight. In addition, the same treatments were studied on the process of disease development with detached leaf of lily cv. Siberia. Spray inoculation, which is closer to natural infection than wound inoculation, can be a way to investigate infection ability of the treated pathogen. The irradiating dose required to reduce the population by 90%, $D_{10}$, was 526 Gy irradiating with 0-2000 Gy gamma ray on the conidial suspension as well as the growing mycelia. Even at 2000 Gy, the mycelium was not killed but just delayed its growth at 1-2 days behind. Convergent treatment with 40 mg/l of NaDCC just before 200 Gy gamma irradiation was the best way to decrease the conidial germination about 1/1000 times. The control values of gamma irradiation were 23% and 19.5% at wound inoculation and spray inoculation, respectively. On wound-inoculation, the control value of NaDCC only was 89%, and that of NaDCC convergent with 200 Gy gamma irradiation was 32%. On sprayinoculation, the highest control value was NaDCC at 50%, and that of NaDCC convergent with gamma irradiation was 24%.

• Journal of Biomedical Engineering Research
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• v.43 no.4
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• pp.241-250
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• 2022

It is known that chronic pain and injury of upper limb joint tissue in manual wheelchair users is usually caused by muscle imbalance, and the propulsion speed is reported to increase this muscle imbalance. In this study, kinematic variables, electromyography, and ultrasonographic images of the upper limb were measured and analyzed at two different propulsion speeds to provide a quantitative basis for the risk of upper extremity joint injury. Eleven patients with spinal cord injury for the experimental group (G_E) and 27 healthy adults for the control group (G_C) participated in this study. Joint angles and electromyography were measured while subjects performed self-selected comfortable and fast-speed wheelchair propulsion. Ultrasound images were recorded before and after each propulsion task to measure the acromiohumeral distance (AHD). The range of motion of the shoulder (14.35 deg in G_E; 20.24 deg in G_C) and elbow (5.25 deg in G_E; 2.57 deg in G_C) joints were significantly decreased (p<0.001). Muscle activation levels of the anterior deltoid, posterior deltoid, biceps brachii, and triceps brachii increased at fast propulsion. Specifically, triceps brachii showed a significant increase in muscle activation at fast propulsion. AHD decreased at fast propulsion. Moreover, the AHD of G_E was already narrowed by about 60% compared to the G_C from the pre-tests. Increased load on wheelchair propulsion, such as fast propulsion, is considered to cause upper limb joint impingement and soft tissue injury due to overuse of the extensor muscles in a narrow joint space. It is expected that the results of this study can be a quantitative and objective basis for training and rehabilitation for manual wheelchair users to prevent joint pain and damage.

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.201-214
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• 1997

In this dissertation I have interest in the personality classification in order to recognize the personlity classification in order to recognize the tenfency of the mentality and the action. This paper compare the temperament of Sasangin(四象人) by Lee Je Ma(李濟馬) and The Psychological Types of C. G. Jung. As a result I get the following conclusions:1. Sasang understood that Sassangin have original tendency of the mentality. But C. G. Jung understood man has all of the four psychological type though they have discrepancy among them.2. In the function of the mentality, the both are similar.3. The mentality of So-Eum-In(少陰人) is similar to The Type of Thinking. The mentality of So-Yang-In(少陽人) is simliar to The Type of Feeling. The mentality of Tae-Eum-In(太陰人) is similar to The Type of Sensation. The mentality of Tae-Yang-In(太陽人) is similar to The Type of Intuition.4. The tendency of the mentality by the personality classification is of some use in the oriental medical therapy.5. For using the tendency of the mentality in oriental medical psychotherapy, they require more studies.