〈구운몽〉에서 구름의 의미와 주제

이강옥(Lee Kang-Ok) 국어국문학회 2009 국어국문학 Vol.- No.151

Kim Manjoong used the cloud imagery in his poetry and essays to make concrete his yearning for someone and something. The cloud in Kuwoonmong is very similar to that of his poetry. However there also exist distinctively different imagery of cloud. The cloud in Kuwoonmong symbolizes non-beings that come into being through longing and thinking, while the cloud in the poetry represents the longing for the already existing world. This reveals a very meaningful difference between his poetry and Kuwoonmong. The process of creating Kuwoonmong involves the elements that didn't exist in the process of creating his poetry. I would argue that the rhetoric of clouds in Kumkangkeoung left strong impact on Kuwoonmong. So to understand theme of Kuwoonmong, we have to consider the teaching of Kumkangkeoung. The cloud images of Kumkangkeoung represent the misled and fantastic thought. As the cloud covers the light of the moon, the misled thought covers the sincere being. In conclusion, the 'cloud' in the title of 'Kuwoonmong' means the misled thought and the fictitious world which was made by thought.

<구운몽>의 재해석과 희망의 서사교육

이강옥(Lee Kang-ok) 국어교육학회 2010 국어교육연구 Vol.46 No.-

In this article, I tried to interpret Kuwoonmong as positive text. I interpreted Kuwoonmong from three perspectives. Firstly, I would argue Yangsoyu was a reincarnation of Seongjin in Seongjin's thougt, not in a dream. Secondly, I saw Kuwoonmong as a kind of dreammeditating text. Thirdly, I reinterpretated Kuwoonmong as a text that taught the value of transience. In Kuwoonmong, thought of heros or heroines tended to be realized. Thinking has the power to make anything be realized. We can let students know that the world can be changed not only by behaviors but also by positive thinking. Education can make students believe the power of positive thinking. Students can recognize the power of positive thinking and accept the fact that thought can transform reality toward positive direction. In Kuwoonmong, dream and reality are interconnected and overlapped. Dream becomes reality, and reality becomes dream. The dream motif of Kuwoonmong is rooted in the dream meditations of Buddhist Scriptures. The most typical dream meditations of Buddhist Scriptures are dream insight(夢觀), Yeomongin(如夢忍), Yeowanin(如幻忍), which pursue the recognition that real world is like a dream. Although this seems similar to nihilism, each has opposit attitudes towards life. Kuwoonmong recognizes the value of fantasy and dream. In the fantasy and dream, we can find the absolute truth. This teaching of Kuwoonmong can make the students accept the value of the dreamlike life. In Kuwoonmong is educated in these manners, it can be acknowledged as a novel which make it possible to find great value in worldly life. Then Kuwoonmong will not be a nihilistic novel anymore, but a novel of hope and liberation. Kuwoonmong recognizes the value of fantasy and dream. In the fantasy and dream, we can find the absolute truth. This teaching of Kuwoonmong can make the students accept the value of the dreamlike life. If Kuwoonmong is educated in these manners, it can be acknowledged as a novel which make it possible to find great value in worldly life. Then Kuwoonmong will not be a nihilistic novel anymore, but a novel of hope and liberation. I suggested Salwhalnon(殺活論) as a strategy of Kuwoonmong eduction. Salwhalnon(殺活論) is useful to literary education and literary therapy. Sal(殺) is negation spirit and action, and Whal(活) is recovery spirit and action. Kuwoonmong eduction can give Sal and Whal to students. To the students who are too positive and proud, we could give Sal, and to the students who are too negative and desperate, we could give Whal. Ultimately, we have to lead students to overcome Whal and Sal. By those strategy, we can make students take the golden mean.

구운몽과 불교 경전을 활용하는 우울증 치료 프로그램(DTKB Program) 구안

이강옥 ( Lee Kangok ) 한국문학치료학회 2009 문학치료연구 Vol.12 No.-

이 논문은 <구운몽>과 『금강경』 및 『원각경』, 『반야심경』 등을 활용하여 우울증 치료 프로그램(DTKB Program)을 구안했다. 우울증 환자는 무엇이든 부정적으로 생각하는 경향이 강하다. 자기를 부정적으로 생각하기에 `나는 쓸모없는 인간이다.`라고 단정한다. 세계를 부정적으로 생각하기 때문에 `세상살이는 쓸모없고 무의미하다.`라고 단정한다. 나와 세계를 부정한 결과, 우울한 느낌과 절망적 느낌이 극에 도달하게 되어 자살을 시도한다. 이런 우울증 환자를 치료하기 위해서 먼저 나와 세계에 대한 부정적 생각을 걷어내는 상담 및 수행 방안을 제시했다. 자살 시도를 막기 위해서 죽음의 본질을 정확하게 알게 하는 방안도 제시했다. 우울증 치료는 `나`, `세계`, `죽음`이라는 세 영역을 나누면서도 긴밀하게 연결시켜 문제적 상황을 극복하도록 했다. 문제적 상황이 극복된 세 단계가 `나의 위대성 실감`, `날마다 좋은 날 실현`, `살아있는 것의 소중함 통각`이다. 이 단계가 우울증이 치료된 것이다. 본 프로그램은 일주일 간격의 9회기로 구성된다. 상담은 2시간 전후로 진행된다. 매 회기를 시작할 때 지난 주 내담자의 마음 상태를 점검한다. 지난 회기의 과제는 다음 회기의 주제와 직결된 것이므로 상담을 시작할 때 화제로 삼거나, 상담 중 적절하게 연관되는 대목에서 자료로 활용한다. 수행법을 제시하여 매 회기 20여 분간 수행 실참을 한다. 회기별 상담 및 수행 내용은 이렇게 설정했다. 제1회기에서 우울증을 진단하고 라포를 형성한다. 제2회기에서는 과제로 제출한 `자기 서사`를 함께 읽고 문제적 상황을 발견한다. 기본 텍스트인 <구운몽>을 정확하게 읽고 익히게 한다. 내담자가 <구운몽>의 등장인물들에 대해 동일시를 하고 다음으로 거리두기를 하게 한다. 제3회기에서는 부정적 생각을 없애고 긍정적 생각의 본질과 역할을 이해 할 수 있도록 공부한다. 제4회기에서는 죽음을 성찰하도록 한다. 죽음은 삶의 연장에 놓여 있으며 잘 죽는다는 것이 매우 중요한 것임을 인지하게 한다. 제5회기에서는 `현실 · 가상 · 꿈 · 환상` 등의 본질을 성찰하도록 한다. 제6회기에서는 꿈 요가와 루시드 드림을 훈련한다. 제7회기에서는 나의 욕망을 성찰하도록 한다. 제8회기에서는 `지금 이곳`의 삶을 인정하고 긍정할 수 있는 기틀을 제공 한다. 각자가 지금 이곳에서의 자기 삶을 인정하고 긍정하게 되었을 때 `매일매일 좋은 날`이 된다. 제9회기에서는 이상의 상담과 수행 과정을 통하여 내담자가 어떻게 얼마나 변화했는가를 스스로 이야기하는 시간을 갖는다. 그리고 우울증을 재진단 한다. 매 회기 상담과 수행 내용은 앞뒤 회기의 내용과 긴밀한 관련을 가지면서도 독자적 영역을 갖춘다. 그 점이 우울증 환자로 하여금 한 단계 한 단계를 되새기고 다져가면서 지금 이곳의 삶을 인정하고 긍정하는 궁극 지향점으로 꾸준히 나아가게 한다. This paper designs a DTKB Program that make use of wisdom and situations related to death, reality and fantasy, and dream found in Kuwoonmong and such Buddhist scriptures as Keumkangkyung, Wonkackyung, Banyasimkyung. Depression patients have a strong sense of negativity towards everything. They regard themselves as useless and life is useless and meaningless. Such strong negation towards themselves and the world leads to depression and desperation, and ends up committing suicide. In order to cure such depression patients, this paper suggest a counselling method that can help get rid of negative thinking towards themselves and the world. This paper also suggests a method that can prevent the patients from committing suicide by having them understand the very nature of death. The therapy of depression is conducted in three categories such as "I", "the world," and "death" and overcome the problematic situations by closely referring to one another. Such therapy leads to the stages of "recognition of my own greatness", "realization of everyday as happy day", and "recognition of the worth of all the living things". Depression is completely cured if the patient reaches at such stages. This program consists of nine sessions with one week interval between sessions. Each session takes two hours and checks several facts before the session: the patient`s everyday life since the prior session, patient`s depressive mood swing and patient`s recognition, improvement and aggravation. Through thess questions, have the patient reflect on his own mood swings. Since previous session`s homework is directly related to the subject of the current session, it has to be referred at the appropriate moment during the session. From the third session, the method of discipline is introduced and 20 minutes is given for discipline. At the closing of the session be sure to check the patient`s general impression of the session. Each session is conducted as follows: At the first session depression is diagnosed and rapport with the patient is being formed. At the second session the problematic situations are identified by reading patient`s "self narrative" together. By reading and studying Kuwoonmong in depth, the patient can both identify with and then alienate oneself from the characters in Kuwoonmong At the third session, the patient studies to understand the nature and function of positive thinking and get rid of negative thinking. At the fourth session, the patient would reflect on death and understand that life and death are closely related and well-dying is extremely important. At the fifth session, the patient would reflect on the nature of such ideas as reality, virtual reality, dream, and fantasy. At the sixth session, the patient would practice `Dream Yoga` and `Lucid Dream`. The patient would realize that experiencing dream, fantasy, and virtual reality makes real-life experience anew and itself is a kind of alternative to reality. At the seventh session, the patient would reflect his own desire. As represented in Kuwoonmong, fulfillment of one`s desire doesn`t always make people happy and lack of desire doesn`t always make people unhappy as in the case of Jo Sin. The eighth session would lay a foundation to embrace "here and now". When people positively acknowledge one`s present life, each day becomes happy day. Such state means that depressing feelings is uprooted and depression is cured. At the last session, the patient would evaluate his own transformation through the process of therapy and discipline. And then depression is rediagnosised. Rediagnosis of depression is being conducted by both self-evaluation and diagnosis program. Depression patient examines his own change. It is important to have the patient talk about his own change and confirm it. This rediagnosis would prove the effectiveness of nine sessions of counselling. Each session`s counselling is closely related with that of prior and next sessions and at the same time each has independence. which helps the patient reexamine each session and steadly advance to the final acknowledgment of the "here and now".

구운몽의 환몽(幻夢) 경험과 주제

이강옥 ( Kang Ok Lee ) 韓國古小說學會 2009 古小說 硏究 Vol.28 No.-

서포 김만중의 시문(詩文)에 나타나는 구름

이강옥 ( Kang Ok Lee ) 우리한문학회 2008 漢文學報 Vol.19 No.-