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This paper aims to compare and contrast the ideas of C.G. Jung, a Western psychologist with Dasuk Ryu Youngmo who known as the spiritual man of Korea. In contrast to Freud, who had neglected unconsciousness as a repository of sexual desires, Jung found unconsciousness as an important research area by discovering the creativity and possibility of unconsciousness. For this reason, Jung, unlike other psychologists, has not only been much easier to compare with people with religiosity, but also the contents that can be revealed through comparison can be much richer. Therefore, by comparing two thinkers in the East and the West, I would like to find common points of their ideas and to reveal their ideas more deeply. The composition of this paper is as follows.
First, keeping in mind the common sense of unconsciousness and nothingness(無), I want to compare Jung "s unconsciousness with Dasuk"s nothingness(無) and void(虛空). They saw the unconsciousness and nothingness(無) as the basic foundation for forming human beings. Second, the questions about the center of nothingness(無) and unconsciousness, which can be seen as the innermost nucleus of human being as "Selbst" and "Ölna", respectively, were raised. Jung"s "Selbst" is the center of consciousness and unconsciousness, and Dasuk"s Ölna is an immanent self(selbst) given by God. Jung and Dasuk insisted that we should go back to these two centers of humanity. Third, we reviewed Jung and Dasuk"s Christology, paying attention to the fact that one of Jung"s prototypes was Christ. Their Christology has a lot in common in that it emphasizes the possibility of human beings distinct from orthodox Christianity. Finally, We compared ‘the individualization’ and ‘the Bataltagi(바탈타기)’ perceived by two people as the process of self–actualization. Given the life they have lived in, the two process are likely to be recognized as important goals for them.
Through the comparative analysis of the above two people, I tried to show that the two people made their way towards their goal of self-life, and that they lived for the completion of their own life and tried to inform others about it.
First, keeping in mind the common sense of unconsciousness and nothingness(無), I want to compare Jung "s unconsciousness with Dasuk"s nothingness(無) and void(虛空). They saw the unconsciousness and nothingness(無) as the basic foundation for forming human beings. Second, the questions about the center of nothingness(無) and unconsciousness, which can be seen as the innermost nucleus of human being as "Selbst" and "Ölna", respectively, were raised. Jung"s "Selbst" is the center of consciousness and unconsciousness, and Dasuk"s Ölna is an immanent self(selbst) given by God. Jung and Dasuk insisted that we should go back to these two centers of humanity. Third, we reviewed Jung and Dasuk"s Christology, paying attention to the fact that one of Jung"s prototypes was Christ. Their Christology has a lot in common in that it emphasizes the possibility of human beings distinct from orthodox Christianity. Finally, We compared ‘the individualization’ and ‘the Bataltagi(바탈타기)’ perceived by two people as the process of self–actualization. Given the life they have lived in, the two process are likely to be recognized as important goals for them.
Through the comparative analysis of the above two people, I tried to show that the two people made their way towards their goal of self-life, and that they lived for the completion of their own life and tried to inform others about it.
목차
Abstract
Ⅰ. 들어가는 말
Ⅱ. 융과 다석 류영모
Ⅲ. 무의식, 무(無), 허공
Ⅳ. 인간의 중심 - 융의 ‘자기(selbst)’ 와 다석의 ‘얼나’
Ⅴ. 자기원형 - 융과 다석의 그리스도론
Ⅵ. 전체성을 향하여- 융의 ‘개성화과정’과 다석의 ‘바탈타기’
Ⅶ. 나가는 말
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UCI(KEPA) : I410-ECN-0101-2018-205-000792432