• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.113-122
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• 2021

This study begins on the basis of Jacques Lacan's article 『Logical Time and Assertions of Preemptive Certainty: A New Sophism』 published in the reissue of 『Art Note Les Cahiers d'Art』 in March 1945. In this paper, a guard presents an esoteric problem to three prisoners. If the problem is solved, the prisoner is released. A condition is given to solve a problem. Conversation between prisoners is prohibited, and the disc behind them cannot be seen. In this time and space, prisoners place themselves in logical time through the 'time of understanding' in order to become the chosen ones. We always live in logical time. We will argue the point at which Lacan destroys logical time in psychoanalysis. Time in Lacanian psychoanalysis transcends time divisions of the past, present, and future. Our time is always the past in the present. In Lacanian psychoanalysis, logical time is the time in the Other. The transcendence of the Lacanian psychoanalysis concept of time shows the deviation of logical time. In this text, We try to prove how Lacan contrasts psychoanalysis and the problem of time with time in the other. First, we will examine how logical time and impulse are related in psychoanalysis. Second, the postmortemity of the signifient (signifier) will be discussed. Third, Lacan psychoanalysis will present the transcendence of time. In conclusion, We will present the view that the time of Lacan psychoanalysis is flowing backwards. In Lacanian psychoanalysis, we try to prove that logical time is in the territory of the Other and is infinite time.

• Korean Institute of Interior Design Journal
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• v.21 no.5
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• pp.171-180
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• 2012

The purposes of this study were to compare Louis I. Kahn and Rem Koolhaas, both of whom established their architectural theories and granted rationality to them by applying the theory of psychoanalysis, and examine common and different characteristics in the inner space composition of a building between them. The study also set out to confirm a basic premise based on which to develop a metaphysical design concept by applying the theory of psychoanalysis in the inner space composition of contemporary architecture in future from the more developed and integrated perspective of modern psychoanalysis. As a result, Kahn sought after a metaphysical design concept through the combinations of inner unit spaces including servant and served space, which are comparable to the confrontation between consciousness and unconsciousness from the perspective of psychoanalysis. Unlike him, Koolhaas applied the concept of folding to his architectural plans based on the theory of post-structuralism and created a metaphysical design concept by more focusing on connections between unit spaces rather than their combinations. While Kahn worked on his designs with much interest in the combinations of inner unit spaces in horizontal circulation by separating it from vertical circulation, Koolhaas created a new design concept beyond the limitations of Kahn, who had a confronting, dichotomous view of the world between the phenomenal world and the metaphysical world, by making use of inclined slabs to connect upper slabs with lower ones. The findings show that there can be various metaphysical design concepts depending on how to connect and combine two confronting concepts when applying the theory of psychoanalysis to architectural design.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.73-102
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• 2017

This paper is an attempt to find commonality and complementarity between psychanalysis and Daesoon thought, while understanding the practical meaning of the Haewon-Sangsaeng, which is one of the religious doctrines of Daesoon Jinrihoe, in terms of the theory of desire posited by psychoanalysis. There is a common point between Daesoon thought and psychoanalytic theory since both ideas give importance to desire. The Haewon idea is similar to that of psychoanalytic theory, which emphasizes restoring desire through mourning and realizing it within a structure of inter-subjectivity. Of course, the meaning of desire in Daesoon thought, given its status as a religious doctrine, is polysemous, and the orientation of this type of desire is also different from that of psychoanalysis given psychoanalysis's role as a therapeutic discourse. However, Daesoon thought explains that the pain and unhappiness suffered by human beings occurs because of mutual overcoming which is a relational style wherein desire can not be solved properly for either party involved in an interaction. Mutual overcoming is a state of mutual beneficience beyond the previous state of mutual overcoming. Likewise, psychoanalysis seems to accept the loss of the object through mourning, and in this way, desire is reactivated. Daesoon thought emphasizes the importance of social and cosmic systems like mutual beneficience and the reordering of the Universe and these systems have a commonality with psychoanalysis as psychoanalysis sees desire positively within the structure of inter-subjectivity. The direction of social practice in Daesoon thought and psychoanalysis both aim at the realization of a new universality. The inter-subjectivity structure suggests desire of recognition and recognition of desire as a way of practice because desire is not personal but rather social. In conclusion, we should not stop at resolving our own individual desires, but should instead go forward in solidarity toward the achieving the common good.

• Journal of Digital Contents Society
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• v.6 no.4
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• pp.223-227
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• 2005

This paper analyzes patterns of various characters in an animation story. Animation characters are the important element in a story. They reflect social facts and work an element showing internal aspects of human-beings. At first we need enough scientific basis to understand the development of these characters. Therefore, this paper analyzes the characters of 19 Disney animation on the basis of character disorder in abnormal psychoanalysis and establishes database of animation characters. This database can be a help to the develoment of new characters. Also, I think that characters inclination can be applied to fostering Emotion and education of animation audiences.

• The Journal of Korea Robotics Society
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• v.2 no.1
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• pp.9-20
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• 2007

This paper presents a theoretical study for making intelligent robots with human-like mind. For the development of a cognitive mental model, we developed three algorithms based on the cognitive process for human psychoanalysis. Specifically, the concept of id, ego and superego from the theory of Sigmund Freud was adopted and the procedural algorithms were presented.

• Journal of architectural history
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• v.18 no.2
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• pp.85-105
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• 2009

This study set out to compare and analyze the influences Kabbalah, which was Louis I. Kahn's faith as a Jew, on his architecture based on Freud's psychoanalysis that had many exchanges with modernism and contemporary architecture and theories. The specific goals of the study were to shed light to Kahn's presence in contemporary architecture anew and establish the methodology of using psychoanalysis in building new theories of architectural planning. When the theories of psychoanalysis were introduced for comparison and analysis purposes, Kahn tried to differentiate his buildings by placing a function or symbolic central space at the heart of a building even though he did adopt a characteristic of modernism architecture, which was placing a core at the centre of plan, for a while. Such a tendency of his was based on Jung's opinions rather than Freud's and affected by Ecole des Beaux-Art. The analysis results also indicate that he conceived "Served Space & Servant Space," "architecture of connection" and "silence and light" that made up the essence of his architectural theory from the relationships between Ayin-Sof, Kabbalah's absolute god, and Sefiroth. It's also very likely that his often use of triangles and circles in his architecture was affected by the Tree of Sefiroth diagram of Kabbalah. His tendency is well reflected in Salk Institute and Philips Exeter Academy Library, where he placed a laboratory or courtyard at the center where a core was supposed to be, created a corridor or courtyard space between those central spaces and the core, and connected them one another with to perceive the being of Ayin-Sof into an architectural space, which is well proven with Mikveh Israel Synagogue where he directly applied the Tree of Sefiroth diagram. The synagogue also contained a hollow column that served as an important concept in his late architecture. The hollow column was also the result of him applying the concept of Sefiroth of the place where Ayin-Sof Was reduced in Kabbalah.

• SUVANNABHUMI
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• v.12 no.1
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• pp.143-156
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• 2020

The 1968 Huế Massacre is a horrifying event rarely mentioned today in Vietnamese history and mass media. It is forgotten perhaps because it is simply indescribable. This study reads a song by Vietnamese musician Trịnh Công Sơn, where he attempted to chronicle the catastrophic images of the massacre. We use the notion of symbolic death in psychoanalysis to interpretation of the song, and shed a new light on how it captured this historical event which eludes understanding.

• Journal of Oriental Neuropsychiatry
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• v.15 no.1
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• pp.143-148
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• 2004

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one’s mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)'. 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi (氣), and using dynamics of Gi (氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one's own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Oriental Neuropsychiatry
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• v.14 no.2
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• pp.1-14
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• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• English & American cultural studies
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• v.9 no.1
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• pp.113-139
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• 2009

Such is an elective affinity between literary studies and psychoanalysis that the latter sometime serves as a form of literary pedagogy. The affinity mainly consists in their shared concern for language. The signification of language in psychoanalysis is much similar to that of literature. Many of psychoanalytic terms and theoretical tenets bear witness to its dependence clinically on speech phenomena and theoretically on language in general. It is most true of Sigmund Freud, for whom the unconscious is in effect the linguistic unconscious. The Freudian unconscious, compressing and displacing through images and ideas, works as a text for psychoanalysis, which approach has not only paved one of the ways to poststructuralist anti-essentialism but with which literary studies also feel uncanny familiarity. Freudian psychoanalysis, starting empirically from clinical observations, discovers that words exist independent of meanings in the form of things in the unconscious system. Out of the various sensory elements of a word-thing, in psychoanalytic terms, the auditory is central. Now with the auditory imagination cultivated in the clinic, Freud figures out compression and displacement as the chief unconscious works, of which my main argument is that they are based phonetically on heteronym and homonym associations respectively. Compression and displacement work to be masks, which excites Freud's sense of challenge: his is a kind of poststructuralist approach, in the sense that the closed interrelatedness of words without external referents determines the signification in a given situation. But the works of compression and displacement, viewed in auditory terms rather than mapped on to metaphor and metonymy, can provide a new insight for a literary reading of Freud. Pursuing Freud's auditory imagination is not only an attempt to read his writing as literary text rather than for theoretical discussion, but also an experiment with the possibility of literary reading of a theoretical text in the age of after-theory.