영상 만화식 WBI 프로그램을 활용한 고전 소설 학습 효과 연구 /

공명철 부산대학교 2001 국내석사

문화적 맥락 읽기를 통한 고전소설 교육 방안 연구

장순희 부산대학교 2013 국내박사

The purpose of this study is to make students understand Korean classical novels by reading the context of culture. The discussion dealt in this paper is as follows; Ⅰ. Introduction, Ⅱ. Literature education and understanding the context of culture, Ⅲ. The reality of understanding the context of culture of classical novels, Ⅳ. The method of educating classical novels by understanding the context of culture, Ⅴ. The significance of educating classical novels by understanding the context of culture and Ⅵ. Conclusion. The contents for each part are as follows. In ChapterⅠ, this study has suggested the need for the study and its purpose, preceding studies, and contents and methods of the study. After finding out Korean classical novels which fully show the context of culture, this writer examined the novels by the context of culture and approached the meaning of the novels. Most of the titles of Korean classical novels are main characters' name傳( ~ s story). Therefore, this study formulated the hypothesis that the novel writers intentionally created the name as the literary device. For the character of the classical novels can be the main elements when analyzing the works, this study examined the characters' personality, novels' construction, theme by naming, figured out the meaning and tried to seek the educational measures. In Chapter Ⅱ, the paper tested the actual condition of the context of culture in curriculum and investigated the context elements for understanding the context of culture in the work. The meaning of the context', the standard of accomplishment and contents' elements in curriculum and textbook were all abstract and inappropriate for understanding the context of culture. In order to grasp what the context of culture is, the definition of the context, the context of culture is examined in this chapter. Education of understanding the context of culture is necessary because it can help students to figure out the precise meaning of the classical novels which holds the context of culture. In Chapter Ⅲ, the paper studied <Hongildongjeon> and <Chunhyangjeon> which are the most frequently included in middle․high school textbook by the priciple of Wuxing[the Five Elements] and Yijing[The Book of Changes] and interpreted the work considering the context of culture. After analyzing characters' naming based on the context of culture of the time, it is confirmed that characters' personality, construction and theme were systematically related to each other. Four-stage plot[Wonhyungeejeong] according to the principle of Wuxing and 6-stage plot[Yukhyu] according to the principle of Yijing will present the new possibilities of plot theory of classic novels. In Chapter Ⅳ, the paper suggested the method of educating classical novels by understanding the context of culture. This chapter chose the educational contents based on the analyzation of the work at the prior chapter. Phased educational method would not be described here in detail. First, it is necessary to select the elements of the context of culture to understand the personality of a person, the plot, and the theme. Second, it briefly shows a method to comprehend the meaning through reading the context of culture. This has not been taken up yet in the current curriculum, but it will be meaningful at a level that suggests a future curriculum. In Chapter Ⅴ, this study proposed the significance of educating classical novels by understanding the context of culture. Reading the classical novels through the context of culture will ultimately enable students to accurately grasp the work. In other words, it can improve their rational analyzing capability and creative interpretation. Also, it would be the shortcut of the modernization․globalization of the classical novels because the writer of the novels got the creation principle in the thinking system of the time. In Chapter Ⅵ, this study organized the result of the study and gave suggestion. The characters' life was accord with his/her name and so was the construction of the novel after researching the naming by the principle of Yinyang-Wuxing, and Yijing. This study gave new chances of interpretation and creation principle of classical novels as examining the context of culture of the classical novels, mainly character. Not only the capacity of understanding the works, but also did the study suggest the educational method and this would be meaningful to find out the value of the traditional culture by educating classical novels and to set the direction of Korean education. This is exactly why we should read the classical novels and also it is the goal of educating classical novels. There still remains the task, verification of learning stages by understanding the context of culture of the classical novels.

고전 소설 교육을 위한 <장끼전>의 주역적 원리 연구

손영주 부산대학교 교육대학원 2008 국내석사

The aim of this study is to present new ways of comprehending and appreciating classical literature with a fresh view based on Korean classical novel, JJANGKKIJEON and thus to propose effective teaching methods applicable to the current curriculum. Frist of all, I identified that a female and many males in JJANGKKIJEON implied CheonPoongKooKwae(莖??茫) represented Yin and Yang. Second, by comparing the constructive steps of the work with the Lines(卍)of CheonPoongKooKwae(莖??茫), I found that six steps of the work were connected with six Lines of CheonPoongKooKwae(莖??茫). Next, with studying the principle of main subject based on the meaning of CheonPoongKooKwae(莖??茫), I explained that this work encouraged people to meet a sincere spouse ,so that they would establish moral standards in the family. Finally, I presented the way of analyzing JJANGKKIJEON based on the logic of Change(鷺弄) as a learning content and examined multiple ways to make use of it at schools. You can find three meanings here. One is that the way of understanding and analyzing JJANGKKIJEON is based on the contents itself. Additionally, the steps of construction and the subject building are expressed based on the thinking system of the book of Change(鷺弄). Lastly, I believe that these fresh views and methods will be a foundation to theorize ways of interpreting Korean classical novels.

노년의 삶을 다룬 박완서 단편의 교육제재로서의 적합성 연구

이현진 부산대학교 2013 국내석사

고전소설 교육을 위한 <열녀춘향수절가> 구성의 오행적 원리 연구

장순희 부산대학교 2008 국내석사

Interpreting 'Yulneochunhyang soojulga' through the use of Wuxing's Principle Jang, Soon Hee Major in Korean Education Graduate School of Education Pusan National University Abstract This study is based on the novel 'Wanjoo edition of <Yulneochunhyang soojulga>' The aim of the study is to find a way of understanding in the the classic Korean novel and contents to study, so this search is to analyze and interpret this novel as a text by using the Wuxing's Principle. The study assumes that a way of understanding and explaining the literary work is through the principle itself. In the novel they fit well together as a couple. This is well expressed in the Sibjangga(thrashing 10 times song), at the peak of Chunhyang's resistance against Byunhakdo (Mongryong's rival). The relationship between Chunhyang and Mongryong is not a simple union but a destined one, according to the Wuxing's Principle, which theorises on the combination of the five elements of the earth (metal, wood, water, fire and earth). From this idea I will analyze the novel, looking from the perspective of the Yin-Yang using the Wuxing's Principle. Going further into Chunhyangjeon's plot, the relationship between the two characters (susangmok) can be seen from two different standpoints; individual and social. From the individual susangmok standpoint, Sung Chunhyang achieved her desire by devoting herself to only one man, even though she knew she would be punished for it, and in turn Lee Mongryong helped her achieve her desire by saving her from the evil governor Byunhakdo. From the standpoint of the social susangmok, Lee Mongryong belonged to the upper classes of old Korea, as he was the son of a governor, and Sung Chunhyang was a commoner who was associated with the lower classes of society. Despite this, they fell in love, and eventually, he saved her (as water saves tree) and helped her achieve her desire of being together with him. The Wuxing's Principle, in this case, shows that susangmok can overcome many obstacles. The contents of this study are taken from Korean Education Theory, by Lee Daegyu. They are as follows: 1) The concept of the Yin-Yang Wuxing through conceptual knowledge. 2) The interaction, antipathy and the comparison of the story and the elements using the Wuxing's Principle as the assumption of the relationship between the two protagonists. 3) Searching for the elements of the Wuxing's Principle in the novel and showing how the elements affect the characters' lives. These contents will contribute to improving the original education contents, and show a different way of understanding the classic Korean novel. This research uses the Wuxing's Principle which was a way of thinking in the times the novel was written. It will be a new attempt in an indepenent literature education of culture succession by adapting as the text and analyzing it using our Korean way of thinking, the Wuxing's Principl. Therefore this reach will present a new direction in the Korean literary curriculum.

영웅소설에 설정된 불교공간의 서사적 의미

이은주 부산대학교 대학원 2020 국내박사

이 글의 목적은 '영웅의 일생 구조'에 기반한 영웅소설의 이해에서 벗어나 영웅소설을 이해하기 위한 새로운 해석 방법을 마련하는 데에 있다. 이를 위해 영웅소설에 공통적으로 설정된 불교공간에 주목하여 그것의 서사적 의미를 밝혀 당대인의 사유 체계와 관련지어 영웅소설의 의미를 해석하고자 하였다. 따라서 이 글은 영웅소설에 설정된 공간과 관련된 선행 연구, 영웅소설이 창작되고 향유되었던 당대의 대표적인 사유 체계 중 하나인 불교 사상 중심의 고전소설 해석과 관련된 선행 연구에 기반을 두고 영웅소설의 불교공간 설정은 당대인의 사유 체계와 영웅 기대 심리에 근거한 것으로 판단한 결과, 영웅소설에 표현된 영웅의 행동과 그 동기가 불교공간의 진입 전후로 달라지는 것에 주목하여 논의를 전개하였다. 이를 위해 이 글은 완판 영웅소설의 대표적인 작품인 〈소대성전〉, 〈유충렬전>, 〈조웅전〉을 연구대상으로 삼아 개별 작품에 설정된 불교공간을 살펴본 후, 그 서사적 의미를 밝혀내고자 하였다. 지금까지의 연구에서는 영웅소설의 공간을 '세속공간과 신성공간의 이원적 공간 구조'로 인식해 논의를 전개해 왔지만 이 글에서는 신성공간에 대한 묘사, 신성공간에서 만난 사람의 특성, 주인공의 태도나 욕망 변화 양상과 관련하여 영웅소설에서 주인공이 경험한 신성공간을 '불교공간'으로 명명하고 논의를 진행하였다. 그 결과 영웅소설에는 주인공과 불교의 인연을 적강화소를 통해 표현하고 있으며 주인공은 불교적 존재의 인도를 통해 생존의 위기 상황에서 벗어나 불교공간으로 진입함을 확인할 수 있었다. 또한 주인공들은 불교공간에서 영웅에게 필요한 능력을 습득하고 적대자와 대결에서 승리하기 위한 능력을 기르는데, 이 역시 불교적 존재의 도움을 받아 이루어진다. 이 글에서는 이를 각각 인물과 불교의 인연, 불교적 존재의 인도, 불교적 성격의 조력으로 표현하였다. 또한 이들은 모두 '인연화합의 원리' 라는 불교의 사유 방식으로 설명 이 가능한 것을 확인하였다. 영웅소설의 주인공들은 불교공간에 진입해 불경을 의논하고 병서를 익히며 천문을 이해하고 술법을 습득한 결과 변화가 나타났다. 그 변화의 결과를 〈소대성전〉에서는 '산 중의 유발승(有髮增)’, 〈유충렬전〉에서는 '광덕산 중 유발승(有髮增)', 〈조웅전〉에서는 '뜻이 넓어지고 눈 앞의 일을 모를 것이 없게 되었다'라고 단적으로 표현하였다. '승' 이라는 표현을 통해 이들이 불교공간에서 한 일은 수행이었으며 그 결과 자성(自性)을 회복하였음을 확인할 수 있었다. 이를 통해 영웅소설의 주인공들이 불교공간에 진입해 먼저 불경부터 익힌 것의 의미를 밝혀낼 수 있었다. 주인공은 불경을 익히면서 일종의 수행 과정을 거치며 자성(自性)을 회복한 결과, 영웅으로서 지녀야할 윤리적인 측면을 완성하였기 때문이다. 능력의 습득 역시 자성의 회복이 바탕이 되어야 함을 확인할 수 있었다. 또한 자성의 회복 양상은 영웅소설의 전개 과정과 관련이 있음을 확인하였다. 개별 작품에서 자성의 회복 양상은 조금씩 다르게 나타났다. 〈소대성전〉의 경우 주인공의 자성이 이미 회복되어 있었으나 그것을 자각하지 못하는 상태였음을 확인할 수 있었다. 그랬기에 주인공이 고향을 떠나 시련을 겪는 양상 뿐만 아니라 적대자와의 대결 양상이 다른 두 영웅소설과 차이가 있음을 확인할 수 있었다. 한편, 자성의 회복은 영웅소설에서 주인공과 적대자를 구별해주는 중요한 지표이다. 주인공과 적대자는 모두 뛰어난 능력을 지니고 있었지만 적대자는 아상에 사로잡혀 자성을 회복하지 못했고, 주인공은 자성을 회복함으로써 적대자와 달리 천명을 정확하게 인식할 수 있었다. 그 결과 적대자는 백성의 삶을 어럽게 만들었지만 주인공은 백성을 구제하겠다는 이타의 서원을 세워 세속공간으로 다시 돌아갈 수 있었다. 주인공들은 세속공간으로 돌아와 군담에서 승리하여 나라의 질서를 회복해 태평성대를 회복함으로써 자신이 세운 이타의 서원을 실현할 뿐만 아니라 그 과정에서 자신에게 주어진 개인적 문제도 함께 해결하고 있음을 확인할 수 있었다. 작품의 결말부에서 주인공인 영웅은 자신에게 주어진 사회적 과업을 실현할 뿐만 아니라 개인의 문제도 해결하는 모습을 보이는데 이러한 영웅의 행동 특성은 이타자리(利他멈利)를 실천하는 보살의 특성과 일치함을 확인할 수 있었다. 이러한 과정을 통해 영웅소설에 설정된 불교공간은 영웅소설의 창작과 불교의 가치관의 관련성을 보여주는 것임을 알 수 있었다. 또한 불교적 가치관은 영웅소설의 인물 형상화, 사건 전개, 주제 형성과 관련이 있음도 확인할 수 있었다. 영웅소설의 인물 형상화와 관련해, 주인공들은 어려움을 견뎌내고 불교공간에서 수행하는 과정을 통해 아상(我相)에서 벗어나 깨달음을 얻어 자성을 회복하였지만 적대자는 그렇지 않음을 확인하였다. 이를 통해 영웅소설의 인물 형상화와 불교가 관련이 있음을 확인하였다. 또한 영웅소설의 인물 관계와 사건 전개는 인연화합(因緣和슴)의 원리를 통해 설명이 가능함을 확인하였다. 영웅소설의 주제는 주인공에 의해 태평성대를 맞이한 백성들이 주인공을 대하는 태도로 미뤄볼 때 '반야행 (般若行)의 실천을 통한 백성 염원의 실현 의지' 라는 것도 확인할 수 있었다. 지금까지 영웅소설은 영웅의 일생 구조에 근거하여 그 내용이 영웅들의 유학적 이넘 성취를 표현한 것으로 판단하여 유교적 가치관이 표현된 소설 장르로 인식해 왔다. 하지만 이 글의 논의를 통해 영웅소설의 인물 형상화, 사건 전개, 주제 구현에서 불교적 가치관이 강하게 작용하고 있음을 확인할 수 있었다. 이는 당대의 현실과 관련해, 당대에 발생한 문제를 해결하기 위해서는 기존의 가치관을 넘어서는 새로운 가치관이 필요함을 보여주는 것이라 하겠다. 즉, 유교적 질서 아래서 생긴 현실의 문제를 근본적으로 해결하기 위해서는 대안적 사고가 필요함을 보여주고 있었다. 이 연구를 통해 당대의 사람들은 대안이 될 수 있는 새로운 가치관으로 불교의 가치관을 염두에 두고 있음을 확인할 수 있었다.

Henry George의 경제사상과 Glen H. Stassen의 정의로운 평화 만들기 : 토지가치세를 중심으로

오세준 한국침례신학대학교 일반대학원 2022 국내박사

The purpose of this thesis is to consider a measure to adopt land value taxation into South Korean society today, an idea that was asserted by Henry George, an American economic thinker and social reformer in the 19th century. The researcher will do that by analyzing Glen Stassen’s “Just Peacemaking.” George could not receive formal education and had to live as a laborer from his early years because of his poverty-stricken family background. However, he developed his own view of the world through personal reading, writing, and discussion. The core of George’s economic ideology is the concept of “land justice.” He argued that the rent acquired by land ownership should be converted into the common ownership of the land. This is because everyone has a common right to use the land. He believed that the Bible said God created the land and had given it to all mankind, therefore no one should be excluded from the right to the land. He also thought that the phenomenon of land monopoly through the system of land ownership had created social poverty and inequality. Unlike George’s point of view, social poverty was explained at that time by “wage-fund theory” and “population theory.” The wage-fund theory states that a fixed amount of funds exists in society and wages for workers are paid from the wage fund already prepared. Therefore, the workers’ wages are determined by the ratio of capital to the population of available workers. The population theory by Thomas Robert Malthus states that populations grow in geometric progression, but food production increases in arithmetic progression. Population, therefore, will grow faster than the supply of food, which will lead to a shortage of food, resulting in increased social poverty. Both theories state that since social poverty is caused by the increase in population, poverty is a law of nature. George, however, argued that poverty is not a law of the nature by population growth, but is the product of social injustice by private landownership and tragic phenomena. The system to allow individual land ownership was therefore unacceptable. He thought the root of increasing poverty and social inequality was private land ownership. George organized his own economic ideas based on his understanding of the land. He explained production and distribution, which are the central principles of economics, by focusing on the land and the new formulation of laws of production and distribution. He identified that, through the law of distribution, wages and interest (which are the prices for labor and capital) are limited according to the rise in rent. The development of civilization and material progress led to urbanization, which led to an increase in the price of land. If the rate of increase in rent is faster than the rate of increase in social wealth, the wages of workers will decrease. Interest, the price of capital, will also decrease. Therefore, he argued that in order to reduce social poverty, the rent monopoly should be broken and the distribution of rent should lead to an increase in wages and interest. He also argued that, through distribution, rent should be converted into social wealth, not individual wealth. Just as land cannot be owned by an individual, rent cannot be monopolized by an individual. This is because the occurrence of rent is due to social development, not the result of the landlord's efforts or productive activities. It is unjust for an individual to monopolize a rent that reflects the values created by society. George argued for a land value taxation in which society would take and redistribute the rent for public welfare. The land value taxation was a means to achieve the land justice that George asserted. George specifically demonstrated how efficient and good a land value taxation is. Since his assertion of the land value taxation, there have been intermittent attempts in many countries to put it into practice. However, it is difficult to find an example of where land value taxation has been introduced and adjusted well into a society. It has been over 30 years since land value taxation was first discussed in South Korea, but it has not gained much support in society as a whole. The land value taxation is an efficient and good tax, as George argued, and has theoretical validity and logical coherence. It is also a tax that churches and Christians can support because it is in line with the narrative of the Bible. The reason land value taxation has not taken a position in society can be seen above all else as a matter of its suitability for real life. To be more specific, the biggest practical difficulty is the resistance and backlash of landowners due to their vested interests in the land. Social power issues surround land value taxation. Therefore, the researcher’s discussion is to seek a “practical strategy” for the realistic introduction of land value taxation, which is in a deadlock, and a “practical plan” for the modern meaning of land value taxation. Stassen’s Just Peacemaking provides useful direction for presenting a strategy that can ensure the practicality of land value taxation. The five steps of the practical strategy for the land value taxation proposed by the researcher are as follows: (1) ensure common safety and take independent initiatives, (2) use cooperative conflict resolution and acknowledge responsibility for conflict, (3) promote human rights and democracy through the realization of land justice, (4) work on just and sustainable economic development through land justice, and (5) voice the need to strengthen the public nature of land and increase solidarity with cooperative forces. In addition, the researcher suggests the four steps to a practical plan for the modern meaning of land value taxation: (1) guarantee common rights to natural resources, (2) resolve inequality caused by economic antitrust, (3) abolish socio-economic privileges and the fair return of unearned income, (4) build a community economy that prioritizes the socially disadvantaged. The church exists on this earth to achieve the kingdom of God together. Yet, what should not be forgotten is that the kingdom of God is like mustard seed and yeast. The process by which Christians and churches practice this should not be confused with a social strategy. The kingdom of God is not something that men can accomplish. In other words, the way to achieve the kingdom of God is not to have utopian fantasies or obsess over results with an enthusiastic attitude. The kingdom of God must begin with the reality that is being experienced within us. It is necessary to pay attention to what is happening now between the world and God and to keep in step with what God is doing. What is required of us is faithful participation, not taking initiative nor creating the results. This is the goal of Stassen’s Just Peacemaking. The peacemaking practice strategy proposed by Stassen is different from the general social strategy in that it recognizes limitations in the results and encourages responsible participation within the scope of what is possible. Through this thesis, the researcher presents the “five practical strategies of land value taxation” and “four practical measures in a modern sense” as marks of God’s gracious liberation and opportunities for our joyful participation. Hopefully, these suggestions will be practiced in the home and church to which the researcher belongs.

배경 분석을 통한 <이대봉전>의 주제 연구

우, 쥐안 부산대학교 2013 국내석사

This paper researches on the theme of a Korean classic novel named <Leedaebong Jeon> by background analysis with the Chinese history as the background. The approach, “Apply the background analysis to understand Korean classic novel based on the comparison of the literature”, is proposed through the analysis of <Leedaebong Jeon>. The goal is to analyze and understand the Korean classic novels with the Chinese history as the background,and to explicitly find the reason, motive and purpose of using Chinese history. The paper first introduces the theory and methodology of the background analysis and comparison research, and then concludes the historical background of contents, the writing time, and the real Chinese history it uses in the novel <Leedaebong Jeon>. These three parts construct the most foundational elements in the method of the background analysis. The similarity and difference of the three related backgrounds of <Leedaebong Jeon> discussed previously are concluded through analyzing them via the most commonly used contrast research method in the comparison literature. That is, when the novel was created, the internal affairs of Korea were in disorder, and Korea at that time is facing the invasion of Japan and Later Jin State. This confused society is similar to the Ming State described in the novel and the true history of the later Ming State that it employs. Although the novel <Leedaebong Jeon> had employed the history of the Ming State, it did not apply it completely. The Ming State was finally replaced by the Qing State due to its chaos of the internal affairs and the invasion of foreign enemies, but the novel changes the fate of the Ming State that should have been subjugated through the fictional characters and events, and makes the Ming State back to a peaceful and ordered state. The virtualization to the history in the novel not only improves the interesting of the work, but also is a creative behavior of the author. This creation presents the thought of the author and the intention that the author wants to express in the novel, that is, the homiletic meaning of the novel. The paper concludes a homiletic lesson, “warnings and suggestions are proposed to the rulers and managers of the country by the use of other countries in the cultural works”, through the analysis of the background comparison of <Leedaebong Jeon>. The lesson is: the ordinary people desire a stable life and society, and a country should satisfy the following conditions if it wants to realize the kingly way politics that people live in a country at peace and content with the country. 1) The consensus in politics that interest groups of the internal affairs of the country should be reached on; 2) The awareness of devoting their lives to the country when the country is at state; 3) Remember the desire to realize a peaceful and contented country.

고전소설을 통한 인성교육 내용 연구

구민정 부산대학교 교육대학원 2014 국내석사

교육의 목적은 사람을 사람답게 만드는 것이다. 그런데 현대 교육에서는 이런 사람됨을 위한 교육이 외면당하고 있다. 학력 중심 교육이 팽배해짐에 따라 학력 교육과 관련이 적은 인성교육은 상대적으로 홀대받게 된 것이다. 게다가 학력중심사회에서 협력, 조화 보다는 경쟁을 강조하는 분위기가 주류를 이루다보니 학생들은 서로에 대한 배려나 인정보다 상대를 눌러야 자신이 살아남을 수 있다는 경쟁적 사고방식에 더욱 익숙해져 버렸다. 이러한 서로에 대한 인식은 학생들의 폭력, 왕따 등의 각종 사회적 범죄로 연결되기도 하고 충동적 행동이나 무분별한 모방 행동으로 문제를 만들기도 한다. 전통사회에서의 교육은 곧 인성교육이었던 바, 오랜 시간 전통적 인성교육 내용이었던 오륜과 오상의 윤리지침은 인성교육이 그 어느 때보다 절실한 오늘날에도 그 교육적 활용도가 높은 덕목이다. 우리는 인성 교육을 통해 학습자가 바른 것과 바르지 못한 것의 차이를 구분하고 또 그 잣대에 비추어 자신의 삶을 되돌아보게 함으로써 보다 나은 자신을 위해 노력하게 하는 것을 목표로 한다. 이런 끊임없는 노력이 가능할 수 있도록 노력의 원동력, 즉 이상적 목표를 교육은 제시해 주어야 하는데, 이러한 원동력이 될 수 있는 가치 잣대가 전통 인성교육의 오륜과 오상의 덕목이다. 그래서 이를 학습자들이 내면화할 수 있도록 고전소설을 통한 인성교육에 대해 살펴보았다. 미래 사회의 인재는 사람과 함께 상생의 삶을 살 수 있는 존재여야 한다. 이를 위해 무엇보다도 인간의 존재 자체를 제일의 가치로 인식했던 전통적 인성교육 내용을 계승하여 고전소설을 통한 더욱 다양한 교육 방안이 마련되기를 기대해본다.

조신설화의 욕망구조와 불교사상 연구

조, 우 부산대학교 대학원 2014 국내석사

The purpose of the paper is to find out Joshin’s(調信) desire, essence of the desire, occurrence and settlement of the desire and a process of spread of desire. Also, it suggests cultural meaning of Buddhism, expressed in tales of Joshin, Buddhistic tales. The first part of the paper analyzes the cause of desire by using desire theory of Lacan and dividing it into three parts : the imagining system, where the desire occurs, and the symbolizing system, where the desire is accomplished, and the reality, where the desire is settled and spread. In the imagining system, Joshin pursued worldy profit and unifies himself with others by losing his heart to Kimssinyeo(金氏). However, she already got married with other man. Joshin unconsciously suppressed his desire as it could not be satisfied in the real world but he satisfied his desire in a dream as the suppressed desire did not disappear. The desire was satisfied in a dream and the story entered the symbolizing system. However, Joshin could not satisfy Kimssineyo’s desire as they lived in poverty. So, Kimssineyo finally sayid goodbye and Joshin separated himself and Kimssineyo again. At that time, Joshin awoke from a dream and entered the reality. In reality, Joshin realized that his desire was vain and felt gap between imagining and symbolizing system. As a result of this, he started to accumulate karma by discarding the vain desire and arousing the desire of attaining Buddhahood. According to the analysis of structure of Joshin’s desire, it is suggested that all his desires are vain. The enlightenment that everything is vain is gongsasang(空思想) of Buddhism. In saguge terms of Kumkanggyeong(金剛經), it is “凡所有相, 皆是虛妄, 若見諸相非相, 卽見如來” and “一切有爲法, 如夢幻泡影, 如露亦如電, 應作如是觀” Joshin did not realize the doctrine, pursued material profits, crushed on Kimssineyo and indulged in worldly pleasure in imagining system. Joshin was happy as he satisfied his desire in a dream but he realized transience of life due to sadness and hardship which occurred because of the happiness. He found his true self of attaining Buddhahood by finding out a stone image of Buddha. That is, he recovered his true self by realizing gongsasang. As Buddhism is philosophical and logical, it has large impact on our culture. In Korea, many people have believed in Buddhism for many years since Buddhism was introduced in the Silla Dynasty. There are lots of Buddhistic literary, which have been passed down from the Silla Dynasty, and they are of help to psychological world of contemporary men by making them maintain their own selves and not fall into idle temptation.