<개문인시폐문인(開門人是閉門人)> 유형 설화에서 문과 환생의 의미

김민수 ( Kim Min-su ) 온지학회 2023 溫知論叢 Vol.- No.76

본 논문은 <개문인시폐문인>유형 설화에 대한 새로운 해석을 시도하였다. 그간 다양한 설화에 등장하는 환생 모티프는 현실에서 불가능한 것들을 가능하게 하는 서사적 당위성을 확보하기 위한 장치로 활용되어 왔다. 그러나 <개문인시폐문인>유형 설화는 그간 본격적으로 분석되지 않았으며 환생의 의미가 기존과 다르다는 점에서 연구대상으로 가치가 있다. 본 논문에서는 해당 유형 설화에 주인공으로 왕수인이 반복적으로 등장한다는 사실에 집중하여 그 이유를 규명하고자 했다. 이를 위해 당시 왕수인이라는 인물이 불교에 관대한 경향을 가진 인물로서 갖는 위상을 확인하고 불교에 우호적이라는 속성이 어떻게 환생 모티프가 사용된 설화에 주인공으로 정착하는 이유가 되었는지를 설명했다. 이후 <개문인시폐문인>유형 설화의 의미 분석을 위해 구조주의적 분석 방식인 순차구조와 대립구조를 중첩하여 적용했다. 순차구조 분석을 통해 서사의 진행 과정이 형성하는 의미와 그 과정에서 ‘문’이라는 화소가 갖는 중요성을 파악했다. 그리고 이를 통해 고립에서 확장을 거쳐 통합에 이르는 왕수인의 상태 변화를 확인했다. 문을 기점으로 자연스럽게 형성된 대립구조를 통해서는 문을 중심으로 나뉜 방 안과 밖의 의미가 개인의 심리적 공간 내/외부를 의미한다는 사실을 밝혀냈다. 또 왕수인의 상태가 환생을 매개로 죽음과 삶을 연결하고 있다는 구조를 파악했다. 밝혀진 구조를 중심으로 문을 닫고 들어선 왕수인과 밖에서 열 수 없던 문이 원님에 의해 열리는 것이 의미하는 바 역시 분석했다. 결과적으로 <개문인시폐문인>유형 설화는 문제해결 과정에서 발생하는 심리학적 자기성장과 문제해결에서 주체의 해결의지가 갖는 중요성을 의미화하고 있다. 이를 통해 <개문인시폐문인>유형이 어떤 의미를 갖는지 새로운 해석을 제시할 수 있게 되었으며, 그 의미가 현대인들에게 존재 변화를 위한 고민의 가치와 지향점에 대해 시사하는 바를 확인할 수 있었다. This study attempts a new interpretation of the < Gaemuninsipyemunin >-type folktales. So far, the reincarnation motif that appears in many tales has been used as a device to secure narrative rightfulness that makes something impossible possible in reality. However, < Gaemuninsipyemunin >-type folktales have not been analyzed in earnest up until now, and they are valuable as a research subject in that the meaning of reincarnation is different from the previous one. In addition, focusing on the fact that Wang Su-in appears repeatedly as the main character in the type folktales, this study attempts to find out the reason. This researcher has figured the status of Wang Su-in as a person with a tendency to be generous about Buddhism within the social context then and explained how the attribute of being favorable to Buddhism was the reason for settling him as the main character in the folktales employing the reincarnation motif. Through that, this study has analyzed how Wang Su-in settled as the main character in the tales and was accepted by the class enjoying them. Next, to analyze the meaning of < Gaemuninsipyemunin >-type folktales, the sequential structure and confrontational structure which are the methods of structuralist analysis are applied in combination. Through sequential structure analysis, this study has figured the meaning that the narrative progress forms and the importance of the theme called ‘Mun (the door)’. Through that, the change in Wang Su-in’s state from isolation to extension and to integration has been observed. Through the confrontational structure naturally formed with the door, the fact that the meaning of the inside and outside of the room separated by the door refers to the meaning of the inside and outside psychological space of an individual has been revealed. Also, the structure that Wang Su-in’s state connects death and life with the mediation of reincarnation has been identified. Based on the structure revealed, this author has analyzed the meaning of Wang Su-in entering the room closing the door and the door opened by Wonnim although it had not been able to be opened outside. < Gaemuninsipyemunin >-type folktales signify psychological self-growth that occurs in the process of solving problems and the importance of the subject’s willingness to solve problems. This study is significant in that it has presented a new interpretation about the meaning of < Gaemuninsipyemunin >-type folktales loved by various classes through oral and written transmissions and figured what they imply for contemporaries about the value and direction of concerns for change in existence.

정제두의 心卽理說에 관한 연구

김윤경(Kim, Yun-kyeong) 한국양명학회 2012 陽明學 Vol.0 No.31

“本心이곧天理(心卽理)”라는 육구연의 통찰은 이후陽明學의기본명제가 되었지만, 그 주안점이 인간의 보편적인 도덕심에 관한 대원칙을 정립하는데 있었지 현실상의 도덕판단과 행위과정을 구체적으로 설명하는데 있었던 것은 아니다. 이런 관점에서 정제두는 天理를 “窮究해야 한다”고 본 육구연의 本心과理개념을“설명하기 어렵다”고 논평했다. 이에반해, 구체적인 是非가 일어나는곳에서 온당하게 판단하고 행위 할줄 아는 良知가 곧 理라고 규정한 왕수인의 논리는 긍정적으로 받아들였다. 왕수인의 心卽理說은 本心인 良知가 곧 天理라는 의미 이외도 本心이 곧 도덕적 실천조리를 창출한다는 의미를 포함하는 것이다. “마음이 사물에 있으면 理가된다”는 말은 이점을 잘 설명해 준다. 그러나 왕수인은 현실을 살아가는 개개의 인간이 불완전한 본심으로 불완전한 실천 조리를 창출해내는 과정 속에 놓여있다는 사실을 충분히 인식하고 있었음에도 불구하고 이를 心卽理說을 통해 설명하지는 않았다. 정제두는 이러한 왕수인의 논설을 심화시켜서 현실에서 온전하지 못한 판단을 내리기도하는 개체들에 관한 설명을 포함하는 心卽理說을전개했다. 정제두는 무엇보다도 현실을 살아가는 인간의 실존적인 도덕 판단과 행위에 주목하고 이를 生理로 설명하였다. 그것은 本心이 天理라는 의미와 本心이 도덕적 실천조리를 창출한다는 의미 이외에도 현존재인 인간의 心이 도덕적 실천조리를 창출하는 실존적인 구조를 갖는다는 점을 강조한 것이다. 정제두 心卽理說의 기반은 한 마음의 뿌리이며 구체적인 현실 속에서 쉼없이 작용하는 生理에 있었고 이점은 그가 인간의 실존적인 행위에 주목함으로써 기존의 心卽理說을 한층 더 발전시킨 것이라고 할 수 있다. Though Yuk Gu-yeon’s insight that “the mind is identical to the Principle” has been a basic thesis in Yang Myeong Studies, its main concern is with the establishment of a great principle with respect to the universal human mind of morality, but not with a concrete explication of the practical moral judgment and action processes. From this perspective, Jeong Je-du has made such a remark that it is “difficult to explain” Yuk’s ideas of the natural mind and the Principle, which claims that we should explore the Principle of Nature once and for all and. On the other hand, Wang Su-in’s logic has been positively accepted that the innate knowledge of good is the Principle, as it were, with which one can desirably judge and behave where some specific rights and wrongs occur. Wang’s theory of the identification of mind with the Principle has the meaning not only that the innate knowledge of good, the natural mind, is the principle of nature, but also that the natural mind creates the principle of action. The remark that the mind becomes the Principle when it consists in things well makes this point. However, even though Wang has been fully aware of the fact that individuals living the reality lie in the process in which they create incomplete principles of action from their incomplete minds, he has not explain his awareness via the theory of the identification of mind with the Principle. By deepening such a logical dissertation of Wang’s, Jeong Je-du has developed the theory of the identification of mind with the Principle, which includes an account for those individuals that often make incomplete judgments in the reality. Paying attention, first of all, to the existential moral judgments and actions made by human beings who live reality, he explains this with the creative principle of nature. In addition to the meaning that the natural mind is the Principle of Nature and that the natural mind creates the moral principle of action, it emphasizes that the mind of the human as a spontaneous existence has an existential structure in which the moral principle of action is created. The foundation of Jeong Je-du’s theory of the identification of mind with the Principle lies in the creative principle of nature that is the root of a mind and incessantly works in specific reality, and this point has been further developed from the existing theory of the identification of mind with the Principle by him with attention to the human’s existential action.

13∼14세기 고려관료의 원제국 문산계 수령 -충렬공 金方慶을 포함한 여러 사례들에 대한 검토-

이강한 한국중세사학회 2013 한국중세사연구 Vol.0 No.37

Kim Bang-gyeong was the first Goryeo official ever to receive a Munsan-gye title from the Yuan imperial government, and the Jungbong Daebu title he received signals his position and status at the time. Following him, numerous Goryeo officials came to receive Yuan Munsan-gye titles, and as a result it is highly likely that such Goryeo officials would have come to enjoy a new status in both the Goryeo and Yuan society. For example, Goryeo officials like Jeong Ga-shin and Jo In-gyu received the Ga’eui Daebu title in the latter half of the 13th century, and that must have been because of their vibrant activities inside Yuan which could have earned them the reputation as no longer being ‘just a foreign[Goryeo] official.’ Coming into the early half of the 14th century, higher titles began to be given to the Goryeo officials, and the types of those titles became more diverse as well. All these various and glorious Yuan Munsan-gye titles bestowed upon the Goryeo officials might have affected their perspective on Yuan institutions as well as the life as an official inside the Yuan empire. In the meantime, individual examples reveal that in terms of the relationship between a Goryeo official’s newly bestowed Yuan Munsan- gye title, his previously secured Goryeo rank and position, and positions of the other Yuan officials who shared the same Yuan Munsan-gye title, there was a difference between the latter half of the 13th century and the early half of the 14th. In the former period the Yuan government, while bestowing Yuan Munsan-gye titles to Goryeo officials, neither considered the Goryeo official’s position and rank inside Goryeo, nor considered the usual practice inside Yuan, as defining perimeters. In this period, in the eyes of the Yuan government, Goryeo officials were still ‘foreign officers.’ But in the following periods, the Goryeo officials came to receive Munsan-gye titles and positions inside the Yuan government of which the ranks were very much similar to those of the titles and positions allowed to other ordinary Yuan officials, while the Yuan Munsan-gye titles they received had significantly lower ranks than those of the Goryeo Munsan-gye titles they originally had. In other words, the Goryeo officials were no longer being considered just as foreigners. The Goryeo officials became less alien in the eyes of the Yuan imperial government, but were not completely homogenized either.

조선조 문인에게 끼친 소순(蘇洵)의 영향

조규백 ( Cho Kyu-baek ) 성균관대학교 대동문화연구원 2018 大東文化硏究 Vol.102 No.-

본 연구에서는 蘇洵의 문학이 조선조 문인에게 끼친 영향을 고찰하여, ‘조선조 문인이 각기 소순의 문학을 수용하면서 어떠한 창조나 변용이 있었는가’, 그리고 ‘그것이 우리 문학에 어떤 발전이나 변화를 줄 수 있었는가’를 도출해내었다. 그 구체적인 내용은 다음과 같다. 1. 소순이 ‘25세에 독서를 알게 되어 27세가 되어서야 크게 발분하여 독서한 것’이 만학성취의 상징으로 받아들여졌다. 2. 조선조 족보에서는 소순의 족보를 하나의 전형으로 삼았으며, 나아가 그것을 창조적으로 변용하는 면모를 보여주고 있다. 3. 소순이 「辨奸論」에서 王安石을 비판한 것은, ‘선견지명’이라는 평가를 받으며, 조선조 문인이 어떤 인물을 소인이나 奸人으로 비난하는데 있어 하나의 상징적인 표준이 되었다. 이렇듯 조선조 문인은 소순 및 그의 문학에서 영향을 받았고, 동시에 자국문학의 발전을 목표로 하여 문학적으로 재창조하였다. In this study, the author examined the influence of Su Xun on literature in the Choson dynasty, and studied what kind of creation or transformation was made by the writers in the Choseon dynasty and what kind of development and change it made in our literature. The results are as follows. 1. Su Xun didn't begin to serious study until he was 27, an age considered too old to start learning. Su Xun persevered and became a highly respected writer. He was accepted as a symbol of late enrichment type by Choson elites. 2. The Choson society regraded the genealoical study of his family as an classic example of genealogy and added creative transformation to it. 3. Su Xun criticism against Wang Anshi in the essay 'Bianjian Lun' gave a guiding principle to Choson scholars when they criticise someone as a mean man or a disroyal man. As seen above, Choson scholars were influenced by Su Xun and his literature but made a literary re-creation for development of their own literature.