" 프루프록의 연가 " 의 " 압도적인 문제 " 에 관한 소고

최희섭 전주대학교 인문과학종합연구소 1995 인문과학연구 Vol.- No.1

휘트먼의 " 나 자신의 노래 " 에 나타난 보살도

최희섭 한국문학과종교학회 2000 문학과종교 Vol.5 No.1

Walt Whitman's $quot;Song of Myself$quot; is a poem singing and praising not only the poet's self but also other people's selves. The motif is to identify the poet's self with other people's selves, because the poet thought that each individual possessed a seed to become the supreme in his mind. Whitman acknowledged every inanimate object as well as animate object had the seed, called the nature of Buddha, even though he didn't use the Buddhist term. Actually the poet denied having any knowledge about the Oriental thoughts and/or Buddhism, but his prose works and poems show that he grasped the basic ideas of them. His experience as an editor and publisher, the popularity of Oriental thoughts in New England at that time, and his close acquaintance with transcendentalists were enough circumstantial evidences for him to get in contact with Oriental thoughts and Buddhism. Whitman realized that every object in the world has the nature of Buddha in its mind, and when it was delivered from worldly existence in the long run, it would become a Buddha. When a person acquires Nirvana, he can understand the physical world is emptiness itself and emptiness is the physical world itself. Whitman seems to know this, at least theoretically. This understanding is at the bottom of his sympathizing other people and all the animate and inanimate objects. The poet shows mercy to every object within his reach, and encourages others to follow him and acquire nirvana and become masters (that is Buddha), even though it may take a very long time. They are not different from him, because all the things in the world are bound up with the $quot;same old law$quot;. He dares to give his $quot;self$quot; away to others, to help them to realize they are not different from his $quot;self$quot; and the physical world. It is doubtful whether he himself reached the state of Nirvana, but he tries to help others by giving himself away like a Bodhi-sattva.

오늘의 한국 교회 진단

최희섭 연세대학교 신과대학·연합신학대학원 1994 연세대학교 연신원 목회자 하기 신학세미나 강의집 Vol.- No.14

「청금석 부조」의 “비극적 환희”와 불교

최희섭 한국예이츠학회 2004 한국예이츠 저널 Vol.21 No.-

It is well-known that Yeats had a very deep interest in the Oriental Thoughts throughout his life. In this paper, the focus is laid on his interest in Buddhism. Many of his friends and teachers, such as George Russel, Edward Dowden, Madame Blavatsky, Shri Purohit and Mohini Chatterjee introduced Buddhism to him and their friendship were lifelong. This paper examines the relationship between “Tragic Joy” in his poem “Lapis Lazuli” and Buddhism. In a letter to Dorothy Wellesley, Yeats confessed that as the east has its solution, the westerners must raise the heroic cry. His confession implies his object is oriental solution or the solution in the viewpoint of the union of oriental thoughts and occidental thoughts. The main theme of the poem, “Lapis Lazuli” is tragic joy. The characters created by artists aren’t afraid of death and play their roles to the end. Accomplishing their roles, they feel joy, though they know their roles are not reality and reality itself is empty. This attitude isn’t different from that of Buddhism. Buddhism sees that the Reality itself is empty. Though artists realize nothing can last forever, they create artifacts and feel joy in repeated creation. It is certain that Yeats believes that the source of all the existing things is the mind. All the things in the world are reflection of the mind and emptiness itself. To realize this truth is tragic but to create again is a joy.

雙生兒의 X-線頭蓋計測學的 硏究

崔熺燮 大韓齒科放射線學會 1972 Imaging Science in Dentistry Vol.2 No.1

The purpose of this investigation can be sought for studying varients between twin by the cephalometric roentgenographic technics. The author have applied Down's, Bjork and Sakamoto's thechnic and measured in various angulations and length of cephalometric points. The results are as follows; 1. No significantly different data were found between twin. 2. There was no differences between normality and twin.

비잔티움 시편에 나타난 현실과 이상

최희섭 한국예이츠학회 2011 한국예이츠 저널 Vol.35 No.-

Yeats wrote two poems on Byzantium: one is “Sailing to Byzantium” written in 1926 and the other is “Byzantium” written in 1930. The two poems are called the Byzantium Poems. In both poems, the reality and the ideal coexist, as Yeats himself said that “Each age unwinds the thread another age had wound, and it amuses one to remember that before Phidias, and his westward-moving art, Persia fell, and that when full moon came round again, amid eastward-moving thought, and brought Byzantine glory, Rome fell; and that at the outset of our westward-moving Renaissance Byzantium fell; all things dying each other’s life, living each other’s death.” What Yeats said about Byzantium as a symbolic city can be said about Ireland where the poet himself lived. That means he depicted the same world in dual perspectives. He said if he were to choose a city where he would live a month, he would pick up Byzantium a little before Justinian opened St. Sophia and closed the Academy of Plato. The reason is that religious, aesthetic and practical life were one in the town and at that time. We can say that what Yeats described in the Byzantium poems is the world where religious, aesthetic and practical life are one and the same.

"A Prayer for My Daughter"에 나타난 이상적인 여인상

최희섭 한국 예이츠 학회 1997 한국예이츠 저널 Vol.7 No.-

In might seem quite strage to look for the image of an ideal woman in "A Prayer for my Daughter" . But Yeats would have wanted his daughter to lead such an ideal life, regardless of the circumstances in which she was placed, for Europe at that time was on the verge of war. And so we can easily surmise her future image would be that of an ideal woman. Though we are likely to misunderstand that Maud Gonne was the ideal beautiful woman. the image which appears in the poem is not certainly that of Maud Gonne. She appears to be a woman whose life was ruined daughter to be beautiful, but no too beautiful to distraught stranger's eye or too beautiful to vecome proud of her beauty in appearance itself. Yeats emphasizes a god and kind heart. He found an example of that an example of that in Olivia Shakespear. She seldom appears in Yeats's poetry or prose, but in some letters we can find she played an important role in Yeats's life. After her death, Yeats wrote to Dorothy Wellesley that she had been the centre of his life in London for more than forty years. During those many years they enjoyed a close freindship. Yeats's wife, George Hyde Lees, was a good wife and it is very hard to think of Yeats's later poetry without her. After his marriage he felt that he wass satisfied and st peace, for his wife was considerate and self-sacrificing. The god and kind heart of boty his wife and Oliva Shakespear has become an indispensable factor for his depiction of his image of an ideal woman. Yeats believed Lady Gregory was like his mother, frient, sister and brother. She become to Yeats an ideal aristocratic image. The poet explains her state in terms of a linnet, the Horn of Plenty and a hidden laurel tree, which mean kindness, wealth and custom respectively. Even though his daughter has an aristocratic attitude, she will lead a comfortable life, for she has a generous spirit whcih originated from ceremony and custom. In conclusion, we can say that Yeats developed this image of an ideal woman from the persons he knew well. He desires that his daughter had somewhat less beauty than M명 Gonne, such sincere and good hear as his wife and Olivia Shakespear, and the wealthy and generous spirit of Lady Gregory. He has certainly produced a "Unity of Being" in this poem.

소망의 전령자

최희섭 연세대학교 신과대학·연합신학대학원 1997 연세대학교 연신원 목회자 하기 신학세미나 강의집 Vol.- No.17

본문에는 또 다른 강조점이 있습니다.10절의 ‘특히’라는 단어를 진지하게 받아들인다면,누가 ‘모든 사람들’의 구원자인가라는 질문 또한 진지하게 받아들여야 할 것입니다.그리스도 안에서 자신을 계시하신 살아계신 하나님은 모든 사람들,다시 말하면 믿는 사람들이나 믿지 않는 자들에게나 소망이요,구원이 되십니다.그리스도는 모든 사람을 위해 죽으셨습니다.십자가에 못박히신 주님의 양족을 향한 팔은 모든 사람을 포용하는 초청이요,교회와 세계를 끌어안는 구원의 행위입니다.이것이 바로 세계의 소망입니다.살아계신 하나님을 떠나서 우리에게 참된 소망이란 있을 수 없습니다.그 분 안에 소망이 있습니다.믿는 사람들이나 믿음을 발견하지 못한 사람들이나 그 분 안에서만 소망이 있습니다.그러므로 하나님의 특별한 사명을 받은 우리와 우리가 섬기는 교회가 이 소망의 전령자가 되어 소망의 증언자로서 헌신할 수 있어야 할 것입니다.비록 한국 교회가 성장을 멈추고 어려운 상황에 직면한다 할지라도 우리의 소망을 살아계신 하나님께 둔다면 다가오는 21세기에도 참된 소망의 전령자로서 바른 역할을 감당할 수 있을 것입니다.이번 목회자 신학세미나 기간 동안 기도하고 연구하는 가운데 이 위대한 사명을 다시 한번 자각하고,전력을 가다듬어 주님을 위해 계속 수고하고 투쟁할 수 있기를 간절히 기원하는 바입니다.

라주모프의 삶과 자유의지

최희섭 한국동서비교문학학회 2017 동서 비교문학저널 Vol.0 No.42

Razumov is the hero in Joseph Conrad’s novel Under Western Eyes. He is a young man who aspires to lead a successful life, though he grew up as an orphan whose parents were not known at all. He is taciturn and his taciturnity makes people misunderstand him and leads him to the loss of the chance to succeed in his career. Though he becomes a deaf and cripple, he rescues his soul. This paper examines Razumov’s career to prove that he is in the grip of destiny and tries to escape from it. In the Christian world, we use the word Providence to indicate almost the same thing as the word Karma in Buddhism. That’s why we can substitute destiny or fatality with Providence or Karma. In the novel, Haldin is the first agent of fate which exerts a mysterious and inscrutable force over Razumov. The second agent of destiny is the Russian state which is represented as the police and Mikulin. The third and last agent of fatality is Sophia Antonovna. All the three forces lead Razumov to a miserable state in the viewpoint of social success, and he seems to be a victim in the cruel, remorseless grip of fate. But he doesn’t accept his fatality passively. He resists and tries to escape from destiny. Razumov choose the way to the social failure through his own free will and that is to challenge his fatality.

예이츠의 미의 여신: 모드 곤

최희섭 한국예이츠학회 2002 한국예이츠 저널 Vol.18 No.-

It is well known that Yeats loved Maud Gonne all through his life. Even after she married John MacBride and he married George Hyde Lees, he couldn’t stop loving her. He proposed to her many times not only before she married but also after she became a widow. But she didn’t accept his courtship, saying that platonic love could make their love everlasting. She even said that the poems were their children for she made them possible by “sowing the unrest & storm.” This kind of love and/or friendship made Yeats write lots of poems about her and his longing for her love. The poems about her began to be written in his early youth in The Rose. After that many poems were written on and off through his long poetic career to Last Poems. The poems about her are more than fifty or so. The poems portrayed her as an ideal beauty like Helen and/or as a goddess of love and beauty like Aphrodite. Sometimes he complained her not accepting his courtship. At times he blamed her for engaging in the political movement of Ireland’s independence too deep. From time to time he lamented her marrying a “drunken, vainglorious lout.” But he loved “the pilgrim soul” in her all through his life. Though Yeats complained and blamed and lamented Maud Gonne’s human aspect, he idealized her divine aspect in his poems. He idealized her as a Rose, Helen of Troy and/or Aphrodite. That was the best way to keep her beauty everlasting. Though she suffered many human difficulties, she was an ideal beauty to Yeats to the end.