성범죄에 대한 불교 역할과 방향 연구

박정호 동아시아불교문화학회 2019 동아시아불교문화 Vol.0 No.39

“범죄 없는 사회는 존재하지 않고, 누구나 범죄의 가해자 또는 피해자가 될 수 있다.”오늘날 현대사회에 있어서 범죄는 사회의 발전과 더불어 나날이 증가하고 있는 추세이다. 그 중에서 인권 침해의 성향이 강하고, 가해자의 버릇 등의 특성으로 인해 타 범죄 보다 재범 가능성이 높은 성범죄는 사회적으로 큰 경각심을 불러일으키고 있다. 이에 정부는 성범죄를 4대악 중의 하나로 규정하고, 법정형 상향 조절 및 일정 기간 전자 장치 부착과 신상정보 공개 등의 범죄 예방을 위한 다양한 노력을 기울임에도 불구하고, 지속적인 점증추세로 나타났다. 이러한 성범죄의 발생 및 재범을 예방하기 위해 범죄학, 법학, 심리학 등의 다양한 분야에서 폭넓은 연구가 다뤄지고 있으나, 심리·인성 등의 성범죄자의 내면적인 요인 치료에 대한 방향 연구는 미흡한 실정이다. 성범죄의 특성상 성범죄자의 내면적인 범죄원인 등의 요인을 고려하여야 하며, 성범죄자의 심리 치료와 재범방지를 위해서는 형사 제재와 동시에 성 범죄자의 심리에 대한 폭넓은 이해 등의 다각적인 접근방안이 모색되어져야 한다. 오늘날 인간의 분노, 무지, 부정적 감정, 이기적 행동 등의 문제에 대하여 불교 명상 수행 방법을 심리치료에 활용하는 프로그램들이 개발되어 호평 받고 있다. 불교 심리치료에서의 대상은 외면적인 대상뿐만 아니라 내재적 대상까지 포함함으로써 폭넓게 취하고 있다. 또한, 자타의 상호 공감에 대한 인식개선 등을 통한 타인과의 관계 개선에 대하여도 관심을 가진다. 내면의 안정에 중점을 두는 불교의 명상치료는 개인의 심신 건강과 나아가 범죄치료 및 예방 차원으로까지 폭넓게 적용될 수 있음에도 불구하고, 사회적으로 심각한 성범죄자 치료 및 예방에 대한 관심과 연구는 미비한 실정이다. 불교 경전에서 성범죄자의 내면적 원인에 대하여 자신 내면에 내재된 성욕, 자타에 대한 이해와 무지에서 오는 분노, 적개심 등으로 분출되는 데 있다고 한다. “성적 쾌락에 대한 갈망과 분노 등”의 장애의 상태는 동물적 본능에 지배된 상태로서 육체적․물질적 현상들이 일시적이라는 사실을 망각케 한다. 이러한 갈망에 빠진 존재는 반복적인 불만과 불안, 회한 속에서 범죄를 다시 범하게 되는 것이다. 이에 자신과 타인에 대한 자애정신과 감각적 대상의 본질적 요소를 인식할 수 있도록 부정관(不淨觀)과 무상관(無常觀), 용서 수행, 명상 수행 등을 통해 성범죄자들의 내적요인에 대한 치료 및 예방의 방향에 대해 살펴보고자 한다. “No society is free from crime, and anyone can become a perpetrator or victim of crime.” In the modern society, crimes are on a path of ever increase, in parallel with development of the society. Among the crimes, sex crimes, with stronger likelihood of human rights violation, and due to characteristics such as the perpetrator’s habits, with higher chance of repetition than other types of crimes, are raising a serious alarm in the society. Thus, the Korean government designated sex crime as one of the four major evils, and made various efforts for its prevention (e.g., increase in the level of statutory punishment, requirement to wear electronic tracking device after release from prison, disclosure/notice of identity information), but sex crimes showed a trend of continuous increase. For prevention of occurrence and repetition of sex crimes, a wide range of studies are being conducted in various fields including criminology, jurisprudence (study of law), and psychology, but studies on the direction of treatment for sex criminals’ inner factors (e.g., psychology, character) are lacking. Given the characteristics of sex crimes, factors such as sex criminals’ inner cause of crime have to be considered, and for psychotherapy of sex criminals and prevention of repeated crimes, a multi-faceted approach including broad understanding of sex criminals’ psychology have to be explored, in addition to criminal punishment. These days, programs utilizing Buddhist meditation methods in psychotherapy for problems such as human anger, ignorance, negative emotions, and selfish conduct have been developed and are receiving positive evaluation. Buddhist psychotherapy has a wide range in terms of object, covering not only outer but inner matters. Also, it pays attention to improvement of relations with others through improved awareness on mutual empathy, etc. Although Buddhism’s meditation therapy focusing on inner stability is broadly applicable to individuals’ physical/mental health and even treatment of criminals and prevention of crimes, interest in and study on treatment and prevention of socially-grave sex criminals are insufficient. According to Buddhist scriptures, sex criminals’ inner factors can be traced to one’s inner sexual desire, anger from misunderstanding and ignorance of oneself and others, hostility, etc. The state of disorder such as “desire for sexual pleasure and anger” is a state controlled by animal instinct, and makes us forget that bodily, physical phenomena are temporary. Those controlled by such desire get to re-commit crimes in a repetition of dissatisfaction, anxiety, and remorse. Thus, so that one can recognize benevolence for oneself and others and the essential elements of sensory objects, this article will examine the direction of treatment and prevention of sex criminals’ inner factors, through Asubha Bhavana (filthiness), Anitya Bhavana (impermanence), forgiving, meditation, etc.

염상섭 문학과 공간의 문화정치 -『사랑과 죄』와 1920년대 경성

오창은 ( Oh Chang-eun ) 국제어문학회 ( 구 국제어문학연구회 ) 2013 국제어문 Vol.58 No.-

이 연구의 목적은 염상섭의 장편소설 『사랑과 죄』를 공간의 문화정치라는 측면에서 접근해 `1920년대 식민지 경성의 풍경`을 의미화하는 데 있다. 『사랑과 죄』는 <동아일보>에 1927년 8월 1일부터 1928년 5월 4일까지 총 257회에 걸쳐 연재된 식민지 시기 주목할 만한 장편소설이다. 염상섭은 이 소설을 1926년 1월 19일에 일본으로 건너가 2년 동안 동경에 체류하며 창작했다. 소설의 배경은 `식민지 경성`이고, 창작을 한 곳은 `제국의 도시 동경`이라는 사실이 흥미롭다. 그간의 『사랑과 죄』에 관한 연구가`사랑`과 `이념`을 구분해 분석하는 데 치중했다면, 이 연구는 식민지 시대 공간의 상징성을 재구성하려 한다는 측면에서 변별적이다. 논자는 1920년대 중반의 식민지 도시 경성을 주목함으로써, 『사랑과 죄』가 `과잉 노출하고 있는 것`과 `은폐하려고 한 것`의 관계를 살폈다. 일본제국주의는 공간의 재편을 통해 권력을 실재화했다. 이러한 상황에서 1920년대 식민지 조선의 청년들은 제국의 시선 바깥에서 제국의 균열을 기획했다. 그 문화정치적 실천의 한 양상을 『사랑과 죄』를 통해 확인할 수 있다. 『사랑과 죄』는 1920년대 작품으로서는 두드러질 정도로 공간에 대한 접근이 돋보인다. 이 작품은 경성을 감싸면서 작동하는 식민 권력의 힘을 유효하게 감각하고 있다. 남촌의 중심 공간인 진고개 주변은 여성인물들에게는 소비의 거리이고, 남성인물들에게는 유흥의 장소였다. 그곳은 식민지 일상을 압도하는 스펙터클의 공간이었다. 소설에서 형상화된 점이지대로서 세브란스병원과 심초매부의 집도 흥미로운 공간이다. 이곳은 제국의 중심에 위치해 있으면서 제국의 시선 바깥이기도 하다. 이 두 장소는 식민지 권력에 길항하는 점이지대였다. 『사랑과 죄』는 반(反)식민주의 근대성을 향해 있다. 이 소설은 `일본`과 `중국`이 의미하는 공간의 상징성을 적절하게 보여주는 결론을 취한다. 해춘이와 순영이 일본이 아닌 중국 상해를 선택한 것은 반식민지적 근대성이 `일본과 조선` 바깥에서만 가능했던 1920년대 조선의 풍경을 적절하게 포착한 것이라고 할 수 있다. The purpose of this study is to reconstruct `Scenery of Colony Gyeongseong in the 1920s` by approaching Yeom Sang-seop`s full-length novel Love and Crime from the viewpoint of the cultural politics of space. Love and Crime is a noteworthy full-length novel in the colonial period published serially in the Dong-A Ilbo in a total of 257-part series from August 1, 1927 to May 4, 1928. This novel was the one that Yeom Sang-seop wrote while he stayed in Tokyo for 2 years since he went to Japan on January 19, 1926. What is interesting is the fact that the setting for the novel was `Colony Gyeongseong,` and the place where the novel was written was `Imperial City Tokyo.` It has been common that preceding studies have approached `love` and `ideology` separately, but this study is differentiated in terms of the aspect of reconstructing the symbolism of colonial period space through the symbolism of space. This writer focused on the colonial city Gyeongseong in the mid-1920s and examined the relationship between `what Love and Crime overexposes` and `what it tries to conceal.` Japanese imperialism pursued the internalization of power through the cultural politics of space. Under such circumstances, the youth of colonized Joseon in the 1920s planned crack in the empire in the outside of the eyes of the empire. The one aspect of the cultural practice can be confirmed through Love and Crime. Love and Crime stands out in approach to space so much prominently for the work in the 1920s. This work effectively senses the power of colonial authority operating while covering Gyeongseong. The surroundings of Jingogae, the central space of Namchon is the street of consumption for women characters and the merrymaking place for men characters. It was the space of spectacles that overwhelmed the daily life of the colony. Severance Hospital and the house of Simcho brother-in-law as the transitional zone embodied in the novel are also interesting space. These places are located in the center of the empire and at the same time in the outside of the eyes of the empire. These two places were the transitional zones of discourses standing against the colonial authority. Love and Crime faces the modernity of anti-colonialism. This novel takes the conclusion which appropriately shows the symbolism of spaces, `Japan` and `China.` It can be said that it grasped the scenery of Joseon in the 1920s appropriately in which anti-colonial modernism was possible only in the outside of `Japan and Joseon` that Haechun and Sunyeong chose Shanghai in China rather than Japan.

‘정조(貞操)’ 담론의 근대적 형성과 법제화 -1945년 이전 조일(朝日) 양국의 비교를 중심으로-

한봉석 성균관대학교 인문학연구원 2014 人文科學 Vol.0 No.55

Even though the term “chastity” that we use today is usually accepted asa tradition-bound word, it is a new sign system that has been reproducedfrom the historical and cultural perspective. Since the ancient times of China,the discourses of “chastity” had been established through various channelsincluding the publication of Biographies of Exemplary Women (列女傳) andwere later spread to East Asia in general after the Ming and Qing dynasty. Right after its foundation, the Joseon dynasty chose the three cardinalprinciples in human relations (三綱; or the three bonds) as the symbol ofstate management under the principle of Neo-Confucianism as state ideology. “Chastity” was a major element of the three cardinal principles. During theJapanese colonial period, the discourses of “chastity” were reorganizedthrough the influence of the West and Japan. First of all, the term “chastity”was used in Japan during the Meiji Restoration (明治維新, Meiji Ishin)period in the same meaning as used in China and Joseon. In the 1910s,however, the term was confined to the space of “home” amidst a mixture ofa variety of concepts such as cultivation of mind and body, the study ofsexual desires, the idea of monogamy, and the discourses of free love. Thus,the discourses of “chastity” not only became the criterion of judgment in the “virgin vs. harlot” frame but also functioned as the major discourses of“good wife and wise mother” under the system of monogamy. Meanwhile, the colonized Joseon has to witness the reorganization of the“chastity” discourses because its time-honored discourses of “chastity” –prohibition of remarriage – was influenced by free love, monogamy, thestudy of sexual desires, cultivation of mind and body imported from Japan. In the 1930s, the discourses of “chastity” in the colonized Joseon developedinto the discourses that combined the discourses of “chastity” and the ideasof fidelity imported from Japan. Meanwhile, the newly formed discourses of“chastity” became the object of the benefit and protection in both civil andcriminal laws, thereby acquiring its concrete qualities free from the abstractdiscourses. In terms of civil law, “chastity” functioned as both the right andthe duty of citizens and as a major pillar of maintaining the patriarchalfamily system. In terms of criminal law, losing one’s “chastity” functioned asa major crime along with extramarital relations, rape, and adultery. In theprocess, “chastity” was inclined to stick to the part of the female subject’sbody rather than helping protect the personality of the female subject whocould receive the benefit and protection of the law. Besides, such discoursesof “chastity” that had been legalized in terms of discourses was concernedwith a crime related to “chastity” in the new criminal law in 1953 afterKorea’s liberation from Japan. It continued to retain its historicity as thediscourses of “chastity” after Korea’s liberation. 오늘날 우리가 사용하는 ‘정조(貞操)’라는 말은 보통 전통으로 간주되지만 실은 역사적 문화적 맥락에서 재구성된 새로운 기호 체계이다. 역사적으로 고대 중국 이래 『열녀전』 등을 통해 형성된 정절 담론은 중국 명청 시대 이래 동아시아 사회로 확산되었다. 조선은 국가수립 후 성리학적국가의 운영의 상징으로 삼강을 선택했고, 정절은 그 중요한 구성요소였다. 식민지 시기에 이르러 정조 담론은 서구와 일본의 영향을 받아 재구성되었다. 먼저 메이지 시기 전후 일본에서 정조는 중국과 조선에서 사용되던 정절과 같은 의미로 사용되었다. 그러나 1910년대를 거치면서 수신교육과 성욕학, 그리고 일부일처제의 논리, 자유연애담론과의 결합 속에 가정 내에 위치하게 되었다. 이제 정조담론은 처녀 대 ‘매소부(賣笑婦)’의구도를 구분하는 기준점이 되는 것은 물론 일부일처제 하 양처현모의 중요한 담론으로 기능하게 되었다. 한편으로 식민지 조선에서는 종래 정절 담론의 관습이었던 재가금지와내외 위에 일본으로부터 유입된 자유연애, 일부일처제, 성욕학, 수신교육등의 영향을 받아 정조 담론의 재구성을 보게 되었다. 1930년대에 이르면식민지 조선에서의 정조 담론은 일본으로부터 도입했던 정조담론과 정절의 내용들을 결합한 형태의 담론이 되었다. 한편으로 이렇게 형성된 정조담론은 민법과 형법의 보호법익의 대상이 되면서 추상적인 담론 수준을벗어나 법리적으로 그 구체성을 확보하게 되었다. 민법상 정조라는 것은권리이자 의무로 기능했고, 호주제를 유지하는 중요한 기둥으로 작동했다. 또한 형법상 정조는 간통, 강간, 간음의 중요한 죄와 함께 기능했다. 이 과정에서 정조는 그 보호법익으로서 여성이라는 주체의 인격권을 보호하기 보다는 여성주체의 신체일부에 과도하게 밀착하는 모습을 보였다. 그리고 이렇게 담론적 법적으로 재구성된 정조담론은 해방이후 1953년신형법의 ‘정조에 관한 죄’로 이어지면서 해방 이후 정조담론으로 그 역사성을 이어가게 되었다.

일반논문 : 정조(貞操) 담론의 근대적 형성과 법제화 -1945년 이전 조일(朝日) 양국의 비교를 중심으로-

한봉석 ( Bong Seok Han ) 성균관대학교 인문학연구원(성균관대학교 인문과학연구소) 2014 人文科學 Vol.0 No.55

오늘날 우리가 사용하는 ‘정조(貞操)’라는 말은 보통 전통으로 간주되지만 실은 역사적 문화적 맥락에서 재구성된 새로운 기호 체계이다. 역사적으로 고대 중국 이래 『열녀전』 등을 통해 형성된 정절 담론은 중국 명청 시대 이래 동아시아 사회로 확산되었다. 조선은 국가수립 후 성리학적국가의 운영의 상징으로 삼강을 선택했고, 정절은 그 중요한 구성요소였다. 식민지 시기에 이르러 정조 담론은 서구와 일본의 영향을 받아 재구성되었다. 먼저 메이지 시기 전후 일본에서 정조는 중국과 조선에서 사용되던 정절과 같은 의미로 사용되었다. 그러나 1910년대를 거치면서 수신교육과 성욕학, 그리고 일부일처제의 논리, 자유연애담론과의 결합 속에가정 내에 위치하게 되었다. 이제 정조담론은 처녀 대 ‘매소부(賣笑婦)’의 구도를 구분하는 기준점이 되는 것은 물론 일부일처제 하 양처현모의 중요한 담론으로 기능하게 되었다. 한편으로 식민지 조선에서는 종래 정절 담론의 관습이었던 재가금지와 내외 위에 일본으로부터 유입된 자유연애, 일부일처제, 성욕학, 수신교육등의 영향을 받아 정조 담론의 재구성을 보게 되었다. 1930년대에 이르면 식민지 조선에서의 정조 담론은 일본으로부터 도입했던 정조담론과 정절의 내용들을 결합한 형태의 담론이 되었다. 한편으로 이렇게 형성된 정조담론은 민법과 형법의 보호법익의 대상이 되면서 추상적인 담론 수준을 벗어나 법리적으로 그 구체성을 확보하게 되었다. 민법상 정조라는 것은권리이자 의무로 기능했고, 호주제를 유지하는 중요한 기둥으로 작동했다. 또한 형법상 정조는 간통, 강간, 간음의 중요한 죄와 함께 기능했다. 이 과정에서 정조는 그 보호법익으로서 여성이라는 주체의 인격권을 보호하기 보다는 여성주체의 신체일부에 과도하게 밀착하는 모습을 보였다. 그리고 이렇게 담론적 법적으로 재구성된 정조담론은 해방이후 1953년 신형법의 ‘정조에 관한 죄’로 이어지면서 해방 이후 정조담론으로 그 역사성을 이어가게 되었다. Even though the term “chastity” that we use today is usually accepted as a tradition-bound word, it is a new sign system that has been reproduced from the historical and cultural perspective. Since the ancient times of China, the discourses of “chastity” had been established through various channels including the publication of Biographies of Exemplary Women (列女傳) and were later spread to East Asia in general after the Ming and Qing dynasty. Right after its foundation, the Joseon dynasty chose the three cardinal principles in human relations (三綱; or the three bonds) as the symbol of state management under the principle of Neo-Confucianism as state ideology. “Chastity” was a major element of the three cardinal principles. During the Japanese colonial period, the discourses of “chastity” were reorganized through the influence of the West and Japan. First of all, the term “chastity” was used in Japan during the Meiji Restoration (明治維新, Meiji Ishin) period in the same meaning as used in China and Joseon. In the 1910s, however, the term was confined to the space of “home” amidst a mixture of a variety of concepts such as cultivation of mind and body, the study of sexual desires, the idea of monogamy, and the discourses of free love. Thus, the discourses of “chastity” not only became the criterion of judgment in the “virgin vs. harlot” frame but also functioned as the major discourses of “good wife and wise mother” under the system of monogamy. Meanwhile, the colonized Joseon has to witness the reorganization of the “chastity” discourses because its time-honored discourses of “chastity” - prohibition of remarriage - was influenced by free love, monogamy, the study of sexual desires, cultivation of mind and body imported from Japan. In the 1930s, the discourses of “chastity” in the colonized Joseon developed into the discourses that combined the discourses of “chastity” and the ideas of fidelity imported from Japan. Meanwhile, the newly formed discourses of “chastity” became the object of the benefit and protection in both civil and criminal laws, thereby acquiring its concrete qualities free from the abstract discourses. In terms of civil law, “chastity” functioned as both the right and the duty of citizens and as a major pillar of maintaining the patriarchal family system. In terms of criminal law, losing one’s “chastity” functioned as a major crime along with extramarital relations, rape, and adultery. In the process, “chastity” was inclined to stick to the part of the female subject’s body rather than helping protect the personality of the female subject who could receive the benefit and protection of the law. Besides, such discourses of “chastity” that had been legalized in terms of discourses was concerned with a crime related to “chastity” in the new criminal law in 1953 after Korea’s liberation from Japan. It continued to retain its historicity as the discourses of “chastity” after Korea’s liberation.

‘고마쓰가와 사건’의 감옥 글쓰기와 재일조선인의 ‘이름’을 둘러싼 자기 기획: 『죄와 죽음과 사랑(罪と死と愛と)』(1963), 『이진우 전서간집』(1979)을 중심으로

조은애 동악어문학회 2023 동악어문학 Vol.90 No.-

The purpose of this article is to analyze the exchanged correspondence between Yi Jin-woo, a Zainichi Korean death row inmate known as the culprit of the Komatsugawa Incident, and journalist Park Soo-nam as a case of “prison writing.” It aims to shed light on the scripts of self-designing regarding the life/death of Zainichi Korean individuals. Particularly, attention is drawn to the divergent reasoning of the two Zainichi Korean individuals, who can be considered as co-authors of the prison writing affected by the incident, as decisively revealed in the use and transformation of “proper names.” Through this perspective, the self-narratives produced through prison writing following the Komatsugawa Incident can be interpreted as scripts that are constructed within the naming of various layers, shedding light on the subject’s planning. First and foremost, it is noteworthy that Yi Jin-woo attempted to sign with his Korean name, asserting the singularity inherent in his own name. The Korean name “Jin-woo” exists solely within his own writing, performed through the formal rigor and declarative nature of the signature, where we discover an inherent singularity that cannot be attacked, damaged, or violated by any means. On the other hand, Park Soo-nam, in her work titled “The Complete Correspondence of Yi Jin-woo” published in 1979, 16 years after “Crime, Death and Love”, demonstrates an attempt to expand the name “Yi Jin-woo” into a more typical and collective name. It is a method of reappropriating the Zainichi Korean character “R” and “Rs” from Oshima Nagisa’s film “Death by Hanging,” released in 1968, as “another R.” Park Soo-nam’s process of twisting the representation of “R” from the film “Death by Hanging,” which was accepted as a “typical” portrayal of Zainichi Korean individuals and “faced death,” to find a new direction of “life” rather than “death,” was achieved through a connection with the writings of male/national subjects who were authors of prison writing, such as Yi Jin-woo, Kim Hee-ro, Seo Seung and Seo Jun-sik. Although they each had different political and socio-cultural implications, the sense of connecting it with the time of the “nameless others” allowed for its realization.

식민지 조선의 근대와 자립의 과제

유승미 ( Seung Mee Ryoo ) 민족어문학회 2012 어문논집 Vol.- No.66

근대 자본주의 사회는 개인의 직업 활동을 통해 합리적이고 합법적인 방식으로 이윤을 추구하는 것은 전제로 하며, 투자와 상품의 생산이 이윤 획득의 방법이 된다. 그러나 염상섭의 소설에 그려진 식민지 조선의 근대 자본주의는 이와는 사뭇 다른 모습으로 그려진다. 염상섭의 소설에서 돈은 소비되고 소모되는 것이며, 그 이동의 끝에는 적자와 파산이 기다리고 있다. 작중 인물들은 자립된 경제생활을 하기 보다는 돈을 중심으로 이합집산하며, 성과 사랑을 매개로 한 관계를 형성하고, 그를 수단으로 자신이 원하는 바를 얻고자 한다. 하지만 재생산되지 않는 그들의 돈은 이야기가 진행됨에 따라 점차 고갈될 수밖에 없으며, 채워질 수 없는 작중 인물들의 욕망 또한 비극적 결말로 치닫기 마련인 것이다. 염상섭은 이러한 식민지 근대 조선의 모습을 소설에 반복하여 형상화함으로서 전근대와 근대가 착종되어 나타나는 식민지 조선의 문제를 독자들에게 제기하고, 개인과 사회의 자립이 선행되지 않으면 독립이라는 궁극의 해결책에 도달할 수 없음을 이야기한다. 식민지 시기 염상섭의 소설들은 당대의 문제들과 정면으로 마주하여 근대 조선의 과도기적 자본주의를 재현하고 그것이 내포하고 있는 균열의 지점들을 드러낸다. 또한 이 소설들은 당대 사회의 재현 방식으로 치정 살인 등의 범죄를 중심으로 한 서사를 반복하여 재생산 한다. 특히 『사랑과 죄』, 『광분』, 『삼대』는 비합리적, 비근대적 관계를 통해 욕망의 대상에 다가가는 작중인물들의 모습을 그린 전반부와 근대 경찰의 눈을 빌어 추리 서사의 형식으로 욕망이 빚어낸 사건의 전말을 복기하는 후반부로 이루어진 이중 서사가 뚜렷하게 나타나는 작품들이다. 이 글에서는 이들 작품을 분석을 통하여 염상섭이 식민지 조선 중산층 가정의 치정극을 반복 재생산하는 가운데 작중 인물들의 욕망에 의해 추동되는 복잡다단한 관계들을 가시화하고, 근대와 전근대가 착종되어 나타나는 일제 식민지하 조선 사회의 문제적 장면들을 비판적으로 드러냈음을 확인하고, 그 의미를 발견하고자 한다. This study would aim to look into the rift originated from transitional phenomenon of modern Korean Society under the effects of Capitalism and other modernity through Yum, Sang-seop`s three novels written in 1920~30, “Love and Crime(사랑과 죄)”, “Rampage(광분)”, “Three generations(삼대)”. Yum, Sang-seop always faces matters and events of the time in his novels. “Struggling with the problems of the days, that main characters are now being faced, they shows a vision of Korean modern society and its problematic factors caused by hasty modernization process forced by Japanese colonial rule. There is money, especially inheritance from previous generations without any productive activity, at the center of important events in narratives of his 1920~30`s novels. The narratives are peppered with materialism and desire toward wealth and honor of characters, and materialistic people tried to make relationships with a heritor that has a large fortune. At this point, love affairs and sexuality come to the fore as a means of relationships since those can be effective way as an exchangeable value to make or strengthening relationship with someone who has wealth. Since relationship itself is a means not an end for them, their connection is not only spurious but also full of untruthfulness. Modern law and reasonable systems are already practicing officially in 1920~30, but people of Yum`s novels are still following an obsolete custom and reacting emotionally and irrationally against the matters in hand. Instead of a fair means, people choose trickery, illegality and lies frequently. Even though those relationships and troubles are caused by private life of individuals of characters in family society, they are effectively functioning as metaphors of problems in modern Korean society under Japanese colonial rule. In other words, the web of desires people have for the money in the stories can be a mirror of materialistic aspect of modern Korean society in which snobbism is widespread. That is the reason why amorous relationships and crimes of passion enter the scenes of Yum, Sang-seop`s novels repeatedly. At the beginning of Modernization era, Japan made Korea import modern law and market economy of Capitalism by their colonial policy, but danger from inconsistency between modern system and pre-modern way of people`s living due to a vestige of feudal society inheres in the modernizing process of Korea due to spontaneity of modernizing process. Yum, Sang-seop is the writer who tried to detect rifts of the Korean society of early days and to struggle with modernity problems to seek an individual who can overcome national crisis, colonial rule of Japan. Three novels are messages from him to give readers an ultimate answer he found and that is an independence of individuals not only materially but also mentally. It means that love affairs and crimes of passion of his stories cannot be treated in a popular vein even though it looks like a popular love story.

The Ties that Bind in The Elder Statesman

Jewel Spears Brooker 한국T.S.엘리엇학회 2010 T.S. 엘리엇 연구 Vol.20 No.2

A major theme of Eliot’s work is the difficulty of genuine and lasting human connection. Connection can be based on a positive (love) or a negative (guilt). The thesis of this essay is that certain shared actions constitute a tie that binds―especially shared actions that have been concealed, secrets kept between two guilty parties. Complicity in such actions binds partners together socially, psychologically, and morally. “Friendships” based on shared secret sins last for a lifetime; they can be denied, but they cannot be nullified, and finally, they must be acknowledged in public. In The Elder Statesman, crime, sex, and blood (family) are the ties that bind.

Lady Macbeth of Mtsensk, from Nikolai Leskov’s Novella and Shostakovich’s Opera to William Oldroyd’s Film

장선영 한국셰익스피어학회 2021 셰익스피어 비평 Vol.57 No.1

Leskov’s Lady Macbeth of Mtsensk is about the female protagonist called Katerina Lvovna, a young woman aged twenty-four, married to the rich old man over fifty named Zinovy Borisych, who falls in love with a handsome philanderer named Sergei and repeats crimes in the course of remarrying Sergei and committing suicide at the end. Leskov emulates his predecessor, Turgenev who intended to depict a Russian Shakespearean type through “Hamlet and Don Quixote”, by introducing the protagonist, Katerina as Lady Macbeth with the implication that the appellation of ‘Lady Macbeth’ is not accidental because Katerina’s life stages the story of Shakespeare’s Lady Macbeth. This essay poses the question, who is the Lady Macbeth that Leskov compares and identifies with the female protagonist in his novella? Who is Lady Macbeth in Shakespeare’s drama? Why does a literary author like Leskov adopt the name of Lady Macbeth to display the characteristics of the protagonist in his narrative? This essay, following the psychoanalytic understanding of the subject as split and fragmented as signified in Freud’s second explication of Lady Macbeth in “Some Character-Types”, aims to explore how Leskov, Shostakovich, and Oldroyd experiment with the figure of Lady Macbeth through their artistic genres of the novella, opera, and film. In tracing the features of Lady Macbeth delineated in novella, opera, and film, this essay also attempts to examine how these artists deal with the questions of child and child-murder in the representation of their heroines.

치료도우미견 프로그램이 소년수용자의 공격성 감소에 미치는 효과에 관한 연구 (천안소년교도소 수용자를 중심으로)

정상규 한국교정학회 2007 矯正硏究 Vol.- No.37

The causes of juvenile crimes are varying with many reasons, can not be just defined with one reason. It is very easy for juveniles to become violent and fall into misdeed, bad social environment; such as, family or parents' divorce problems accelerates this kind of misbehavior, especially when they are mentally acuity in this stage of their lives. On the impulse of the moment directly connects to the delinquencies which make their life miserable and furthermore, they become an obstruction of the society and country. Juvenile delinquents have to be take cared with psychological treatments, such as using a dog, because their hearts are dried up for many reasons. It is possible to help delinquents in The Chun An Juvenile Prison to reduce criminal minds and violent behaviors through psychological treatments and reform edification to make them love animals. This study has been researched through result of surveysand MMPI tests on guard diaries and observation record for using dogs as a treatment for violent reduce of juvenile delinquents in The Chun An Juvenile Prison. With the result, we came to the conclusion that it will be a suitable program for juvenile and female delinquents in the future.

도스토예프스키의 『죄와 벌』에 나타난 정의와 고통의 문제 연구

조혜경 한국러시아문학회 2022 러시아어문학 연구논집 Vol.76 No.-

The purpose of this paper is to examine the problems of suffering and justice of the characters in Dostoevsky's novel 『Crime and Punishment』. Justice is an existential problem of human beings and a core value underlying social formation. It is justice not to turn away from those who suffer, and in the process, humans take care of themselves, others, and society. Raskol’nikov considers his own suffering (the suffering of a Übermensch) to be a useful suffering for justice. That is, he believed in the utility theory of pain. But suffering is not a means to dominate others or to gain power. Suffering cannot in itself be a means to an end. But every suffering can have a meaning. That life, including meaningless suffering, can be meaningful gives us a reason to endure even meaningless suffering. In other words, the meaninglessness of suffering does not make life meaningless, but it makes even the meaningless pain of life a reason to endure. Raskol’nikov longs for pain to achieve justice, but he cannot bear the suffering of reality. So he tries to avoid the suffering. What is important to him is perhaps the universal suffering of mankind, not the suffering of me and those around me, as evidence of an unjust society. So he regards Sonya's suffering as the suffering of mankind and bows down in front of it. However, Sonya calls herself a great sinner and humbly embraces the suffering of others (his family and Raskol’nikov). Sonya, who humbly practices love, shows what transcendent justice is. Transcendental justice transcends theory, logic, and perception, and begins with the idea that everyone is a sinner for everyone (Sonya calls herself a great sinner) and embracing others.