토의 주제 유형에 따른 상호주관성 양상 연구

박소령 ( So Ryeong Park ) 한국화법학회 2014 화법연구 Vol.0 No.25

본 연구는 토의에 나타난 상호주관성 양상을 구체적으로 살피고 해석하는데 목적이 있다. 초등 국어 교육 현장에서 소집단 토의가 이루어지고 있으나 실제로 의미 있는 의견 공유의 장으로서 제 기능을 못하고 있다는 문제점에서 출발한다. 이를 해결하기 위해 토의에서 사회적 상호작용의 바탕이 되는 상호주관성을 살펴보려고 한다. 2장에서는 소집단 토의의 개념과 특성, 토의의 문제점을 해결할 단초가 될 수 있는 주제에 대해 자세히 알아보고, 상호주관성의 개념과 소집단 토의와의 관계에 대하여 이론적 탐구를 하였다. 소집단 토의를 하며 사회적 상호작용이 지속되려면 서로 의미를 창출해 나가는 과정이 이루어져야 하고 공통요소인 상호주관성이 있어야 한다. 상호주관성이란 각자 다른 주관을 가진 사람들이 공통의 확신에 근거한 합리성을 얻을 수 있는 의사소통을 통해 주관성이 극복되고 조정을 할 수있으며, 공감을 기반으로 한 추론을 가능하게 하는 기제로 정의할 수있다. 먼저 초등학교 소집단 토의에 나타난 상호주관성의 양상 분석을 위한 구체적인 접근 방식으로 토의 주제를 유형화하여 분류 하였다. 위 분석 결과에서 얻은 시사점은 다음과 같다. 첫째, 인식의 문제를 주제로 다룬 토의에서는 다양한 상호주관성 양상이 나타났다. 둘째, 가치의 문제를 주제로 다룬 토의에서는 진정성 있는 참여가 이루어졌다. 셋째, 행동의 문제를 주제로 다룬 토의에서는 기존 토의의 문제점들이 드러났다. 상호주관성은 소집단 토의에서 의사소통을 가능하게 하는 중요한 특성으로, 대화 참여자인 학생과 지도교사는 이를 분명하게 인지하고 파악할 필요가 있다. 교육현장에서 실효성 있는 토의 지도가 이루어지기 위해서 상호주관성의 양상이 더 구체적으로 밝혀지고 연구되어야할 것이다. The purpose of this study is to examine and interpret the aspects of the intersubjectivity appeared in discussion of the elementary school. It goes with problems that the small group discussion have not been functioned to exchange opinions, although the small group discussion has been done between students in the field of elementary korean language. To solve the problem, this study aims to find out the intersubjectivity based on social interaction. In the chapter Ⅱ, it explored a theoretical background related to the definition of the intersubjectivity and the small group discussion, and also examined closely the nature, definition of the small group discussion and topics. To keep social intersection, it is necessary for the process of creating the meaning between participants. For that the intersubjectivity should be existed as common components. The intersubjectivity is a mechanism to enable the inference based on the sympathy, and helps participants who has different subjectivity coordinate and overcome the subjectivity through communication based on common assurance. First of all, the topic types are categorized in the detailed way to analyze the aspects of the intersubjectivity appeared in the elementary small group discussion. The educational significance of this study in relation to the analysis result were as follows. First, A diverse aspects of intersubjectivity are more remarkable in the discussion dealing with the topic about ‘Problems of Perception’. Second, The genuine participation of discussion was happened in the topic about ‘Problems of Value’. Third, The existing problems of discussion came out in the topic about ‘Problems of Behavior’. As the intersubjectivity is the important elements which participants can be possible communications smoothly in the small group discussion, participants and teachers should certainly recognize and understand the intersubjectivity. Therefore this study suggests that the following studies should be succeeded to find more concrete aspects about the intersubjectivity for the effective instruction.

후설에서 상호주관성에 이르는 데카르트적 길과 비데카르트적 길

박지영(Park, Ji-Young) 한국현상학회 2019 철학과 현상학 연구 Vol.81 No.-

후설 현상학에서 초월론적 주관성에 이르는 데카르트적 길과 비데카르트적 길이 있음은 잘 알려져 있다. 그러나 지금까지 초월론적 주관성에 이르는 이러한 두 가지 길, 두 가지 관심 동기가 상호주관성에 이르는 길과 관련해서도 평행하게 나타난다는 것은 주목되지 않았다. 상호주관성의 문제에 다양한 문제 영역이 있음에 따라 후설은 상호주관성의 문제도 두 가지 길을 통해 분석을 수행하였다. 그 두 가지 길은 원초적 환원을 통해 상호주관성에 이르는 길과 상호주관적 환원을 통해 상호주관성에 이르는 길인데, 전자는 필증적 명증의 양상 속에서 타자 존재 정립에 이르고자 하는 데카르트적 동기를 따르고 있고, 후자는 상호주관성의 풍부한 내용을 들여다보고자 하는 비데카르트적 동기를 따르고 있다. 상호주관성에 이르는 데카르트적 길은 원초적 환원을 통해 엄밀한 반성 속의 필증적 자아를 경유하여 타자 존재 정립과 상호주관성의 존재 형식에 이르는 길이고, 상호주관성에 이르는 비데카르트적 길은 상호주관적 환원을 통해 해석의 방법으로 타자의 구체적인 영혼 삶에 직접 접근함으로써 상호주관성의 풍부한 내용에 이르는 길이다. 우리는 상호주관성에 이르는 이러한 두 길을 대조해 봄으로써 후설의 상호주관성의 현상학에 대해 원초적 환원과 관련한 해석에만 치우쳐져 있던 기존의 오해들을 바로 잡고 후설의 상호주관성의 현상학의 입체적이고 풍부한 면모를 보다 온전히 들여다볼 수 있다. It is well known that there are the Cartesian way and the non-Cartesian way to transcendental subjectivity in Husserl. However, it has not been noticed that these two ways are also applied to the problems of intersubjectivity. As there are various problem areas regarding intersubjectivity, Husserl has analyzed the problem of intersubjectivity through two ways. The two ways are the way through primitive reduction and the way through intersubjective reduction. The former is following a Cartesian motive to reach the establishment of the other in the aspect of apodictic evidence, the latter is following a non-Cartesian motive to look into the rich contents of intersubjectivity. The Cartesian way to intersubjectivity is a way of reaching the form of existence of the other and the existence of intersubjectivity via primitive self through the primitive reduction, and the non-Cartesian way to intersubjectivity is a way to reach the abundant contents of intersubjectivity by directly approaching the specific soul life of the other through intersubjective reduction. By contrasting these two ways to intersubjectivity, we can correct misunderstandings regarding Husserls phenomenology of intersubjectivity and look into rich aspects of it.

漢語“不過”及其韓國語對應表達的交互主觀性視角探析

조나 중국어문학연구회 2022 중국어문학논집 Vol.- No.135

From the perspective of intersubjectivity, this paper focuses on the construction process of intersubjective meanings of Chinese "buguo" and its corresponding expressions in Korean. We preliminarily draw the following conclusions. First, each meaning and usage of "buguo" in Chinese can be found corresponding expressions in Korean, corresponding to different types of expression forms, showing a one-to-multiple radial shape. Second, the Chinese "buguo" and its corresponding Korean expressions of "subjective minority usage", "inflection meaning", "counter-expectation", "discourse organization function" all reflect the characteristics of intersubjectivity to varying degrees. It can be said that the Chinese "buguo" and its corresponding expressions in Korean are forms of expression with strong intersubjectivity. Third, the meanings of objectivity, subjectivity and intersubjectivity of "buguo" present a continuum distribution: the left end has the strongest objectivity, while the right end has the strongest intersubjectivity. From left to right, objectivity and subjectivity gradually weaken, while intersubjectivity gradually strengthens.

사회극놀이에서의 유아의 상호주관성과 마음이해 능력 간의 관계

황윤세 한국영유아교원교육학회 2008 유아교육학논집 Vol.12 No.4

The purpose of this study was to investigate the relationship between children's Intersubjectivity and theory of mind. The subject in this of children's theory of mind in relation to Intersubjectivity according to age and gender were 172 children in Daegu Province. The social dramatic play of children was videotaped and transcribed for analysis of Intersubjectivity. The theory of mind was obtained through interview with each child. Data were analyzed by regression analysis using the SPSS computer program. The major results of this study were that children's Intersubjectivity related significantly to theory of mind. Children's theory of mind was significantly related to explained by "introduction", "building-on", "acceptance" in sub area of intersubjectivity. In sum, the results of this study reveal that children's Intersubjectivity is related to theory of mind according to age and gender. 본 연구는 사회극놀이에서 나타나는 상호주관성과 마음이해 능력간의 관계를 유아의 연령과 성별에 따라 분석하고자 하였다. 대구광역시에 소재한 어린이집에 재원 중인 만 3, 4, 5세 172명의 유아를 대상으로 관찰 및 개별면접을 실시하고 그 결과를 도출하였다. 전체적으로 유아의 상호주관성과 마음이해 능력은 상관관계가 있는 것으로 나타났다. 연령별 상호주관성과 마음이해 능력간의 상대적인 영향력을 보면, 3세 아의 경우, 협상행동의 회유, 확장, 추가, 그리고 사회적 놀이의 행동, 4세 아의 경우, 협상행동의 소개와 확장, 그리고 사회적 놀이의 차례, 5세 아의 경우, 협상행동의 수용, 사회적 놀이의 행동이 영향을 미치는 것으로 나타났다. 성별에 따른 분석을 살펴보면, 남아의 경우, 협상행동의 소개, 수용, 추가, 여아의 경우, 협상행동의 수용과 소개가 영향을 미치는 것으로 나타났다. 전체적으로는 협상행동의 소개, 수용, 추가가 마음이해 능력에 영향을 미치는 것으로 나타났다.

심리치료에서 상호주관성 개념의 의미 탐색

최이선(Lee-Seon Choi) 한국콘텐츠학회 2016 한국콘텐츠학회논문지 Vol.16 No.4

본 연구에서는 상호주관성에 대한 연구경향성과 심리치료로서의 임상적 의미에 대하여 이론적으로 탐구하고자 하였다. 이를 위해 본 연구는 심리치료에서의 상호주관성이 어떻게 중요한지에 대한 이론적 개념에 대해 탐구하였으며, 구체적으로 살펴보면 첫째, 상호주관성의 개념 및 연구경향성 과 둘째, 발달과정으로서의 상호주관성, 셋째, 애착과 상호주관성, 넷째, 심리치료에서의 상호주관성으로 나누어 면밀히 살펴보고자 하였다. 본 연구를 통해 인간의 발달에서 상호주관성이 어떠한 영향을 미치고, 심리치료 분야에서 구체적으로 어떻게 적용될 수 있는지 그 이론적인 기초와 근거를 마련하는데 활용될 수 있을 것이다. The purpose of this study is to explore the theoretical research on the tendency of Intersubjectivity. To this end, this paper is how intersubjectivity in psychotherapy was exploring the theoretical concept of the importance. Looking specifically, was undertaken to examine closely divided as follows : first, the concept of and theoretical research on the tendency of Intersubjectivity, and second, the intersubjectivity as development process and the third, attachment and intersubjectivity, fourth, intersubjectivity in Psychotherapy. Through this study, Intersubjectivity, whether how is having an impact in the human development, how it can be applied in the psychotherapy field, could be utilized to provide a rationale and its theoretical basis.

브루스 나우만의 은폐된 ‘몸’: 관람자와의 거리 두기

김의연 미술사학연구회 2009 美術史學報 Vol.- No.33

This study found that one of the key themes of Bruce Nauman(1941-)'s broad range of artworks was best expressed in the ones that used the human body as an art medium and suggested that his early works using the human body(1966-1974) in particular set a direction of his entire art world. In his body works, Nauman used the 'hiding' strategy that exposed the body and hid it at the same time. As he was conscious of the viewer when he used his own body for his artwork, he wanted to hide it in his unique ways. He also wanted to hide the body of the viewer, which became the performer, from the eyes of the other viewers. By doing so, he created a distance between the body of the artist or the viewer, and the viewer who watches that body. With this in mind, this study categorized the bodies used in Nauman’s works into the artist’s own body and the viewer’s body, and analyzed how the body’s subject in each case is hidden from the eyes of the viewer. In parallel, the study examined Nauman’s roles as the subject that takes charge of his artwork. When Nauman used his own body in his artwork, he made it anonymous and fragmented by hiding his identity. Furthermore, he used word play for the effect of confusion on the meaning of his work. He hid his body from the eyes of the viewer through art make-up, which served as another way to hide. He made the body entirely disappear or left only the trace or sound of it. As a result, the viewer feels confused and gets to keep a distance from Nauman's work rather than getting immersed in it. The distance like this also existed in his other works where the viewers participated as the performers. In the case of hiding the viewer’s body, Nauman does not make the viewer physiologically engaged in his work, but make them feel confused by distorting the viewer’s body or not showing it even, in the mirror or video monitor installed in his work. In addition, he makes the viewer get inside the installed structure to hide him/her from the eyes of the other viewers and isolate him/her in that space for extreme perceptive confusion. Nauman’s intention in keeping this physiological or physical distance via hiding was to disorient the viewer. The viewer gets to experience from subtle confusion of perception when faced with Nauman’s work to extreme synesthesiatic confusion in the dystopian environment he created. Nauman’s dystopian space can be interpreted as the symbol of the absurd reality and the repressed and controlled society of the time. As Nauman supported artists’ engagement with reality, he made the viewers vividly feel the repression of the time by making them feel repressed rather than letting them feel their free will. Nauman not only hid the body but also controlled the viewer like the Panopticon by hiding behind his work. In other words, he silently manipulated the viewer through the closely-knitted network of supervision and control. As such, Nauman recognized the existence of the viewer and created artworks that were not completed by themselves but could be completed via engagement of the viewer. Nauman’s peer artists who also used their body in their artwork were growing out of subjectivity of modernism and showed increasingly stronger interest in intersubjectivity, which is created from relationships with the viewer, who is also the object. Nauman himself recognized his body as the subject of his artwork as well as the objectified subject that is the object which the viewer sees, and demonstrated a kind of relationship where the boundary between the subject and object becomes blurry. However, the relationship between the subject and object in Nauman’s work is different from the clear patterns of intersubjectivity. The subject and object of his works can be replaced with each other only through the eyes of each other. Therefore, the level of intersubjectivity that influences both is weak. This is attributable to the fact that Nauman emphasized his own will o... This study found that one of the key themes of Bruce Nauman(1941-)'s broad range of artworks was best expressed in the ones that used the human body as an art medium and suggested that his early works using the human body(1966-1974) in particular set a direction of his entire art world. In his body works, Nauman used the 'hiding' strategy that exposed the body and hid it at the same time. As he was conscious of the viewer when he used his own body for his artwork, he wanted to hide it in his unique ways. He also wanted to hide the body of the viewer, which became the performer, from the eyes of the other viewers. By doing so, he created a distance between the body of the artist or the viewer, and the viewer who watches that body. With this in mind, this study categorized the bodies used in Nauman’s works into the artist’s own body and the viewer’s body, and analyzed how the body’s subject in each case is hidden from the eyes of the viewer. In parallel, the study examined Nauman’s roles as the subject that takes charge of his artwork. When Nauman used his own body in his artwork, he made it anonymous and fragmented by hiding his identity. Furthermore, he used word play for the effect of confusion on the meaning of his work. He hid his body from the eyes of the viewer through art make-up, which served as another way to hide. He made the body entirely disappear or left only the trace or sound of it. As a result, the viewer feels confused and gets to keep a distance from Nauman's work rather than getting immersed in it. The distance like this also existed in his other works where the viewers participated as the performers. In the case of hiding the viewer’s body, Nauman does not make the viewer physiologically engaged in his work, but make them feel confused by distorting the viewer’s body or not showing it even, in the mirror or video monitor installed in his work. In addition, he makes the viewer get inside the installed structure to hide him/her from the eyes of the other viewers and isolate him/her in that space for extreme perceptive confusion. Nauman’s intention in keeping this physiological or physical distance via hiding was to disorient the viewer. The viewer gets to experience from subtle confusion of perception when faced with Nauman’s work to extreme synesthesiatic confusion in the dystopian environment he created. Nauman’s dystopian space can be interpreted as the symbol of the absurd reality and the repressed and controlled society of the time. As Nauman supported artists’ engagement with reality, he made the viewers vividly feel the repression of the time by making them feel repressed rather than letting them feel their free will. Nauman not only hid the body but also controlled the viewer like the Panopticon by hiding behind his work. In other words, he silently manipulated the viewer through the closely-knitted network of supervision and control. As such, Nauman recognized the existence of the viewer and created artworks that were not completed by themselves but could be completed via engagement of the viewer. Nauman’s peer artists who also used their body in their artwork were growing out of subjectivity of modernism and showed increasingly stronger interest in intersubjectivity, which is created from relationships with the viewer, who is also the object. Nauman himself recognized his body as the subject of his artwork as well as the objectified subject that is the object which the viewer sees, and demonstrated a kind of relationship where the boundary between the subject and object becomes blurry. However, the relationship between the subject and object in Nauman’s work is different from the clear patterns of intersubjectivity. The subject and object of his works can be replaced with each other only through the eyes of each other. Therefore, the level of intersubjectivity that influences both is weak. This is attributable to the fact that Nauman emphasized his own will over ...

인간의 마음과 상호주체성:『댈러웨이 부인』에 대한 인지적 고찰

박소영(Park, Soyoung) 한국문화융합학회 2018 문화와 융합 Vol.40 No.4

인문학 분야에 인지적 전환이 도입된 이래, 인간의 인지와 관련된 연구를 문학 분야에 적용하려는 시도는 문학비평에 대한 하나의 새로운 대안으로 떠올랐다. 인지과학과 문학이 공통적으로 기반하는 부분이 있다면 그것은 인간의 마음에 대한 관심이라고 할 것이다. 인간의 마음과 신체가 갖는 이러한 상관성은 “체화된 마음”(embodied mind) 혹은 “체화된 인지”(embodied cognition) 개념으로 설명할 수 있다. 체화된 마음 혹은 체화된 인지 가설은 인간은 몸으로 생각한다는 것을 기본 전제로 한다. 인간의 인지구조가 갖는 특징은 그것이 하나의 단일한 경로나 출처를 통해 형성되고 소통되는 것이 아니라, 여러 층위의 인지적 구조가 중첩된 상호-주체성의 구조를 갖는다는 것이다. 복잡한 감정의 문제와 관련된 주제를 인지적 관점에서 볼 때 인간의 정신 및 사고, 감정 등이 타인과의 교감 속에서 소통되는 방식은 ‘상호주체성’(intersubjectivity)을 구성한다. 하나의 서사 안에는 다수의 인물들이 등장하여 상호주체성을 형상화한다. 울프는 영미 소설의 전통에서 상호주체성을 잘 구현해낸 대표적인 작가 중 하나로 손꼽힌다. 특히 자신의 글쓰기 실험을 극대화한 소설 『댈러웨이 부인』에서 이러한 인지적 구조의 특성을 구현하고 확대하고 있다고 볼 수 있다. 복잡한 상호주체성들의 네트워크를 창조해내기 위해 울프는 상호주체성의 다양한 층위를 설명할 인지구조의 양상을 창출했다고 볼 수 있다. Since the introduction of cognitive shifts in the field of humanities, attempts to apply research on human cognition to literature have emerged as a new alternative to literary criticism. If there is an element on which cognitive science and literature are based in common, it is an interest in human mind. The correlation between the human mind and the body can be explained by the concept of embodied mind or embodied cognition . The embodied mind or the embodied cognitive hypothesis is based on the assumption that human beings think in the body. The characteristic of the human cognitive structure is that it is not formed and communicated through one single path or source, but has a mutual-subject structure with overlapping cognitive structures at different levels. From a cognitive point of view, the subject related to complex emotional problems is a form of intersubjectivity in which human mind, thoughts, and feelings communicate with others. In a narrative, a large number of characters emerge to shape the subjectivity of each other. Virginia Wolf is considered one of the most prominent writers who have realized intersubjectivity in the tradition of English and American novels. In particular, Mrs. Dalloway, which maximizes Woolf’s writing experiment, can be seen as realizing and expanding the characteristics of the human cognitive structure. In order to create a network of complex interdependencies, Wolfe has created an aspect of the cognitive structure that explains the various layers of intersubjectivity.

交互主观性视角下韩汉第一、二人称指示语的非常规用法

Na Zhao 한국중국언어학회 2022 중국언어연구 Vol.- No.101

The theory of intersubjectivity has a strong explanatory power, which can be used to reinterpret and understand some linguistic phenomena, usages and rules in Korean and Chinese, especially some so-called marked usages. From the perspective of intersubjectivity, this paper focuses on the unconventional usage of first-person and second-person deixis in Korean and Chinese, including two aspects: the anti-pre-emptive usage between personal deictic pronouns and nominal components such as address terms, and the usage of pronoun dislocation between the deictic pronouns. The marked referential form has strong context dependence, which is not accidental, but the embodiment of the speaker's communication strategies. We believe that intersubjectivity is the fundamental reason for the emergence or existence of this phenomenon. The unconventional usage of first-person and second-person deixis in Korean and Chinese has the discourse functions of “indirect pragmatic projection”, “stance marking function”, “alliance relationship construction”, “identity status representation”, “optimal relevance establishment”, “dynamic regulation of pragmatic distance”, “pragmatic ambivalence”, “communication viewpoint stance”. These discourse functions are the concrete manifestations of intersubjectivity. It can be said that the unconventional usage of the first-person and second-person deixis in Korean and Chinese is an expression with strong intersubjectivity. 交互主观性理论具有较强的解释力,可以用来重新诠释和理解韩汉语中的一些语言现象、用法和规则,特别是一些通常所谓的有标记用法。本文从交互主观性视角切入,重点探讨了韩汉语第一二人称指示语的非常规用法,包括两个方面的内容:人称指示代词与称谓语等名词性成分之间的反先用用法,以及指示代词之间的指代错位用法。非常规的的指称形式具有较强的语境依赖性,该现象的出现不是偶然的,而是话者交际策略的体现,常规指称形式与非常规指称形式在功能上互补,相辅相成。我们认为,交互主观性是该现象产生或存在的根本原因,韩汉语第一二人称指示语的非常规用法所具有的“间接语用投射”、“立场标记功能”、“同盟关系构建”、“身份地位表征”、“最佳关联建立”、“语用距离动态调控”、“语用模糊”、“交际视点站位”等语用功能都是交互主观性的具体体现。可以说,韩汉语第一二人称指示语非常规用法的表现形式是具有较强交互主观性的表达。

상호주체성의 가능성: 이리가레의 수평적 초월과 말의 창조

황주영 ( Jooyoung Hwang ) 한국철학사상연구회 2015 시대와 철학 Vol.26 No.1

This article aims to understand the meaning of intersubjectivity and find its possibility in the philosophy of Luce Irigaray. The question of intersubjectivity is about getting out of solipsism and transcendence of subjects. Thus I would focus on the concept of “horizontal transcendence” and creation of speaking by which it become possible in The Way of Love. To compare with Martin Heidegger would be helpful for understand more precisely the specificity of Irigaray’s concept of intersubjectivity. According to her, intersubjectivity allows us transcend through the relationship with the other. As a precondition of transcendence, this relation is relation between ‘two’ based on the sexual duality and sexual difference. The relationship of ‘two’ is dialectical. Here, thanks to the other, subject could do becoming continually by losing stability of her/his self-identity. It is this movement of becoming that the horizontal transcendence mean. Creation of speaking is crucial to constitute this kind of relationship. Irigaray asserts that western language prevent two subjects from the exchange between them. For her, language is the mediator for dialectics of subject-other and have to be used for creating our culture. Irigaray find the possibility of transcendence in the other itself and suggest the dialogue with the other as a way of constitution of intersubjective relation. At this point, she goes beyond solipsism.

“상호주관적인 영향”으로서의 목회상담관계 연구

장정은 한국목회상담학회 2020 목회와 상담 Vol.35 No.-

The purpose of this paper is to explain that from the perspective of psychoanalytic intersubjective theory, a counseling relationship is formed through the mutual influence of the counselor and the client. Furthermore, this paper presents a specific counseling case that shows reciprocal influences of relationship in the pastoral counseling. Psychoanalysis, called cure through transference, began to be also called cure through countertransference as it developed into the modern stream of intersubjectivity; whereas classical psychoanalysis saw countertransference to be the result of an analyst’s unresolved internal conflict, countertransference has become an important concept in therapeutic intervention today. This paper describes the mutual influence of analytic relations while exploring the concepts of psychoanalysis that emerged during the development process of understanding the theory of countertransference. As the understanding of the theory deepened, various concepts emerged in psychoanalysis, such as projective identification, role responsiveness, enactment, and intersubjectivity. These concepts show that in an analytic relationship, the analyst is bound to be influenced by the analysand. When the inner world of the analysand is exposed in the analytical relationship, the analyst is inevitably forced to participate in the world of the analysand. Furthermore, these concepts show that the analyst also enacts or acts out in the analysis relationship without being aware, and that the transference of the analyst is influenced by the enactment (acting out) of the analysand. Therefore, the analytic relationship can be realistically understood as a mutual influence that the analyst and the analysand exchange. Therefore, the analytic treatment intervention has evolved into examining the intersubjective influence between the two persons involved. This paper deals with the implications of this discussion in understanding the pastoral counseling relationship. As can be seen in the study of the image of the pastoral counselor, the pastoral counselor has a tendency to provide care and satisfaction with warmth and willing sacrifice. This facilitates the transference of the client in which he or she anticipates too much of the counselor, but it means that the counselor can become a victim of excessive aggression and control from the client. On the other hand, the aggression that the pastoral counselor suppresses in the counseling relationship can be expressed indirectly by excessive exhortation and pressure for maturity. These discussions help us understand the intersubjective counseling relationships that a pastoral counselor can form, and further describe the identity of a pastoral counselor and examine the consequent therapeutic obstacles. 본 논문의 목적은 상담관계가 상담자와 내담자의 상호적인 영향력 속에서 형성된다는 것을 정신분석적 상호주관성의 관점에서 설명하는 데 있다. 나아가 본 논문은 목회상담관계에서 나타날 수 있는 상호적인 영향에 대해 구체적인 상담사례를 통해 제시한다. 전이를 통한 치료라 불리는 정신분석은 현대의 상호주관성 흐름으로 발전해 가면서 역전이를 통한 치료로 불리기 시작했다. 고전 정신분석이 역전이를 분석가의 해결되지 못한 내적인 갈등의 결과물로 보면서 우려의 눈길을 보냈다면, 오늘날 역전이는 치료적 개입에 있어 중요한 개념이 되었다. 본 논문에서는 이러한 역전이의 발전 과정 가운데 생겨난 정신분석의 개념들을 살펴보면서, 분석관계의 상호적인 영향력을 어떻게 이해할 수 있는지를 묘사한다. 역전이에 대한 이해가 깊어지면서 정신분석에서 다양한 개념들이 등장했는데, 그것은 투사적 동일시, 역할 반응성, 실연, 상호주관성이다. 이 개념들은 분석관계에서 분석가가 피분석자에 의해 영향 받을 수밖에 없다는 것을 보여준다. 피분석자의 내적세계가 분석관계에 전이되었을 때, 분석가는 불가피하게 피분석자의 그 내적인 관계 세계에 참여할 수밖에 없다. 나아가 이 개념들은 분석가 또한 분석관계에서 자신이 인식하지 못한 채 실연(혹은 행동화)이 일어나게 되며, 피분석자의 전이는 이런 분석가의 실연에 영향 받아 나타나는 것이기도 한다는 것을 보여준다. 그렇기에 분석관계는 현실적으로 분석가와 피분석자가 상호적으로 주고받는 영향력으로 이해할 수 있다. 그렇기에 분석적인 치료 개입은 두 사람 사이에 일어나는 상호주관적 영향력에 대해 분석가와 피분석자가 함께 살펴보는 것으로 발전하게 되었다. 본 논문은 이런 논의가 목회상담관계 이해에 어떤 함축이 있는지를 다룬다. 목회상담가의 이미지 연구에서 볼 수 있듯, 목회상담가는 따뜻한 온정으로 돌봄과 만족을 제공하고 기꺼이 희생하려는 성향을 갖고 있다. 이는 내담자가 상담에 대해 희망을 갖고 의지하려는 전이를 촉진시키기도 하지만, 상담가가 지나치게 내담자의 공격성과 통제의 희생양이 될 수 있음을 의미한다. 한편, 목회상담가가 상담관계에서 억압시켜 놓았던 공격성은 지나친 권면과 성숙에 대한 압박으로 우회적으로 표현될 수 있다. 이런 논의는 목회상담가가 형성시킬 수 있는 상호주관적 상담관계를 이해하고, 나아가 목회상담가의 정체성을 묘사하고 이로 인한 치료적 방해물을 살펴보는데 도움을 준다.