바보행운담과 삶의 진정성

이강엽 열상고전연구회 2006 열상고전연구 Vol.24 No.-

This study focused on and examined the authenticity of life with regard to the meanings of the stories of fools' good fortune, depending on the types that fools get good fortune among the tales of fools. How the stories of fools' good fortune existed has been investigated, and their meanings by classifying them into several types have been analyzed. As a result of examining the existing patterns on the stories of fools' good fortune, they can be classified into four different types: First, a type that good fortune comes through an unexpected opportunity Second, a type that good fortune comes by another person or creature's help Third, a type that good fortune comes by a smart person's misjudgment or misunderstanding Fourth, a type that good fortune comes when the concerned fool changes on a specific occasion The meanings of the four types mentioned above have been investigated as follows: Firstly, accidentally obtained good fortune has a meaning more than accident. Although, superficially fortune seems to be brought by accident, on the other side, good fortune was meant to be. Even though a fool appears to be foolish superficially, on the other side, merits that can offset such foolishness potentially exist. Though separately good fortune can be generated by accident, when it is built up in sequence, they may create an epoch making accident. In this regard, those stories urge to recover the flexibility in life, no matter what the situation is. Secondly, as for the type that good fortune comes by the help from another person or creature, although one cannot solve a problem, as a fool's authenticity is known, another person or creature can help to solve the problem. A setting in which a wise woman comes to see a fool implies that the fool has potential merits to the extent that a woman actively finds and helps the fool. By demonstrating a simple belief that the Creator can be touched and that some help can be brought about, if a person gives warm heart to another, a message for harmony and co-existence in communal life is sent. Thirdly, in the stories that fools obtain good fortune by another person's misjudgment, misunderstanding, or a mistake, we may find a positive attitude toward life, based on optimal view of life. Through the stories about a fool can do something, which an able man cannot, a poor fool may marry a rich bride, or about good fortune of a fool cannot be destroyed thoughtlessly, a positive view of world accepting that anyone has his/her own role and bliss is unfolded. Lastly, in the stories that good fortune comes by a fool's change, the change seems to fool's change superficially. However, in fact, general people spend their energy to think of, worry about, and prepare something in advance, but fools always concentrate on the problem they face with, and find a breakthrough. As we can see through the discussion results above, the stories of fools' good fortune make us look back upon the general people's lives. Those stories imply a warning that the world is not exclusively for those who are smart, and also a voice to call upon communal life. In other words, it is interpreted that the stories of fools' good fortune emphasize the need for authenticity simply and honestly facing with problems, as much as an ability to wisely solve problems. 이 논문은 바보설화 중 바보 인물이 행운을 얻는 유형인 바보행운담의 의미에 대해, 주로 ‘삶의 진정성’에 초점을 두고, 살펴보았다. 이를 위해 바보행운담이 어떻게 존재하는지에 대해 개략적으로 파악한 후 몇 부류로 나누어 의미를 분석하였다. 우선, 바보행운담의 존재양상에 대해 살핀 결과, 그 행운이 오는 경로에 따라 네 부류로 구분될 수 있음을 알았다. 즉, 첫째, 우연한 기회에 운이 좋아 행운이 오는 부류, 둘째, 다른 존재의 도움에 따라 행운이 오는 부류, 셋째, 똑똑한 사람의 착각이나 오해에 따라 행운이 오는 부류, 넷째, 바보 인물이 특정한 계기에 변화함으로써 행운이 오는 부류이다. 다음으로 네 부류의 의미에 대해 살폈다. 첫째, 우연히 얻어진 행운은 우연 이상의 의미를 갖는다. 표면상으로는 우연이지만 그 이면에서는 그럴법함을 갖추고 있으며, 표면에는 우둔함이지만 이면에는 그 우둔함을 상쇄해줄 장점 또한 잠재하고 있고, 하나씩은 사소한 우연이지만 그것들이 연쇄적으로 누적되면 획기적 사건을 만들어낼 수도 있는 것이다. 이 점에서 이 이야기들은 어떤 것이든 삶의 유연성을 회복할 것을 촉구한다. 둘째, 다른 존재의 원조에 따라 행운이 오는 부류는 자신은 할 수 없는 일이지만 자신의 진정성이 알려져서 그 일을 해결할 수 있는 존재가 도와줄 수 있다는 믿음이 작동한 것이다. 현명한 여자가 바보를 찾아온다는 설정이 가능한 것은 바보인물에게는 그런 여자가 적극적으로 찾아 나서서 도움을 줄 만한 장점이 잠재하고 있기 때문이다. 또 자기의 불편함을 미루어 다른 존재에게까지 온정을 보내면, 하늘을 감동시켜 그 도움이 올 수도 있다는 소박한 믿음을 보임으로써 공동체적 삶에서 추구해야할 화합과 공존의 메시지를 준다. 셋째, 상대의 착각이나 오해, 실수에 의해 바보가 행운을 얻는 이야기들에서는 낙천적 인생관을 기반으로 하여 삶을 긍정하는 자세를 읽어낼 수 있다. 능력 있는 사람이 못한 일을 바보가 하고, 가난한 바보도 부잣집에 장가들 수도 있으며, 바보의 복도 함부로 채뜨릴 수 없다는 내용을 통해, 사람에게는 누구나 주어진 역할이 있고 그에 따른 分福이 있음을 긍정하는 세계관이 펼쳐진다. 넷째, 바보인물의 변화에 의해 행운이 오는 부류는 이야기의 외형상 인물의 변화처럼 보이지만 사실은 바보 인물은 언제나 문제에 직면하여 맞닥뜨리는 일에 충실한 것을 알 수 있다. 일반인들이 미리 생각하고 걱정하고 준비하는 데 힘을 쏟는 반면, 바보는 언제나 직면한 문제에 열중함으로써 돌파구를 찾아내는 것이다. 이상의 논의결과에서 볼 수 있듯이, 바보행운담은 기실은 보통사람들의 삶을 되짚어보게 만들면서, 문제해결을 위해 순박하고 소박하게 맞서는 진정성을 역설한 것으로 풀 수 있다.

'자기실현'으로 읽는 <옹고집전>

이강엽 한국고소설학회 2004 古小說 硏究 Vol.17 No.-

이 논문은 <옹고집전>을 '자기실현'이라는 측면에서 새롭게 조망해본 것이다. 첫째, 근원설화의 측면에서 <장자못 전설>과 <쥐 둔갑 설화>를 살폈다. <장자못 전설>은 長者의 인색함을 통해 남들에게 베풀기를 강조한다. <쥐 둔갑 설화>는 부뚜막이나 집 밖에 사는 쥐라는 동물을 통해 野性과 여성문화를 상징하는 것으로 볼 수 있다. 이는 결국 이 작품이 사대부 남성문화의 분열상을 드러낸 것으로 판단된다. 둘째, 위의 논의 결과를 근거로 <웅고집전>을 분석했다. 먼저 아버지/자식의 대물림이 중심문제로 떠오르는데, 이는 좁게는 부모와 자식 사이의 통합이며 나아가서 나와 너, 나와 남, 나아가서는 나와 나 이외의 모든 개체들간의 통합이다. 다음으로 신변의 細事나 세간살이 나열 등을 통해 남성 중심 세계에서 도외시하던 삶의 섬세함을 표면화하면서 자기내의 통합이 중요한 문제로 떠올랐다. 이런 통합이 강조된 결과, 이 소설에서는 선악의 대결이 상대편과 싸우는 데 있지 않고 자기의 내면을 응시하는데 있는 것으로 보인다. 따라서 이 소설에서의 선악의 대결과정은 악을 배척하여 선으로 돌아오는 단순회귀형이 아니라, 온전치 못한 삶을 제어하고 통합하여 온전한 '참'나를 얻어 가는 특별한 과정이다. This paper is concerned with <Ongkojip-Jeon> as a self-realization. In this study I have first examined two famous folk tales, "The Rich Man's Pond" and "The Rat Transformation," in the light of root legend. "The Rich Man's Pond" emphasizes the importance of giving alms to the poor through the extreme contrast of the rich man's miserable stinginess. "The Rat Transformation" symbolizes bestiality and feminie culture through the metaphor of a trivial rat. The two tales can be seen as a literary reflection on the fragmented nature of the gentry, masculine culture. Basing on such assumption, I have examined <Ongkojip-Jeon>. The succession from father to son is one of the most significant questions in the story, and this can be interpreted as a gradual unification going from father and son to, more broadly, self and others. Another important aspect of the story is that it focuses on the domestic unification by focusing on the trifle things of life previously neglected from the androcentic patriarchal society. With particular emphasis on the need of unification, the novel is mainly focused on the self-reflection rather than on the simple confrontation between good and evil. Therefore, this novel can be seen not as a traditional narrative of poetic justice, but as a sort of special process towards the "real self,' controlling and unifying the unstable life.

바보설화의 전통과 현대적 변모 양상

이강엽 洌上古典硏究會 2002 열상고전연구 Vol.15 No.-

This thesis aimed at researching the tradition and modern transformation of fool-folktales. To purpose it, first, I confirmed old tradition of fool-folktales, and second, studied Jaedamjip(a kind of gag collection), modern novel, and humor of PC-network. There are five type in old fool-folktales, i.e.'foolish coduct' type, 'foolish nobleman' type, 'foolish son-in-law' type, 'idiot's filthy tales' type, and 'good luck of fool type'. The following is result of researching modern transformation of fool-folktales founding on comparing with old fool-folktales. First, humor in Jaedamjip has distinctive characteristic writing as popular taste. Generally, following old fool-folktales, it described cultural shock occuring in transition period. Also it taught readers new problems born in new age, and urged enlightenment. Second, foolish character presented in modern novel of Yoojeong Kim, Mansik Chae, and Taeeung Chio. They has important social meaning of colonial tyranny, confusion in independent period, and wound of war, through complex narrative. Third, humor of PC-network(internet) has characteristic showing attactive attendance. It seems to make out of giving consolation for modern people pained by heavy competition. And it function as instant responding with current questions.

알레고리로서의 女神, 그 양상과 의미 : 동아시아 신화의 경우 the Case of East Asian Myth

이강엽 한국어문학회 2004 語文學 Vol.0 No.86

This paper was to consider the meaning of a goddess allegory by taking East Asian myth as an example, since it seemed that the mystic process of pregnancy, delivery and upbringing by the goddess of the creation myth would be closely associated with the attribute of creation as an allegory. Above all, the goddess allegory was typified into several aspects. According to the relationships of a myth's goddess with her mate, it could be typified into a goddess as a mother or a goddess as a god's spouse. Also, each of both could be divided into two types depending on the presence of leadership. As a result of it, produced were the four types: the ability to create, mythic delivery, the origin of being and being subordinate to a god. These four types mean as follows: First, the ability to create originates from delivery, which is the beginning of life. The act that a goddess as a woman creates things with clay indicates the allegory that the earth incarnates all nature. A goddess like Jachongbi who brings life from the world of death is analogized with the earth that takes death and sprouts it as life. In addition, the act that a goddess brings seeds explains the reason that the earth includes grain [products]. Second, the delivery of the main god usually comes from the so-called hero myth. In this case, his birth personifies the process that all nature is created from the earth. To say nothing of Woongnyeo or Madam Yuhwa whose bases are the earth, the place to definitely contribute to pregnancy is deep into the earth, where the energy of the sky does not dare to come into. Third, the goddess as the origin of being is related with the creation of the world. For example, the Chinese goddess Yeowa sews up a rip of the sky and sets up the universal pillars on the four ends by cutting the ankles of a mud turtle. It is a narrated phase, in which the heavens and the earth move into the cosmos where both completely divide from each other when the earth supplements the heavens in the chaos where the heavens and the earth are incomplete. Fourth, a goddess subordinate to a god is the case that the physical upper and lower sides are wrenched into the positional upper and lower sides. In the example of Izanaki and Izanami, there are disparities between excess and shortage, left and right, and before and after. It means that the goddess' bisexuality is divided into the role of a god and the role of a goddess. The story of a goddess is fundamentally not far from fertility. A variety of patterns are just added on the basis of the thinking structure where cultivating the earth is compared with a woman's delivery. Though, any allegory system would inevitably be structured like this when structured into one system. In this regard, it is necessary to study profoundly the goddess that is weakened in the Korean myths.

Defense Response and Suppression of Phytophthora Blight Disease of Pepper by Water Extract from Spent Mushroom Substrate of Lentinula edodes

Kang, Dae-Sun,Min, Kyong-Jin,Kwak, A-Min,Lee, Sang-Yeop,Kang, Hee-Wan The Korean Society of Plant Pathology 2017 Plant Pathology Journal Vol.33 No.3

The spent mushroom substrate (SMS) of Lentinula edodes that was derived from sawdust bag cultivation was used as materials for controlling Phytophthora blight disease of pepper. Water extract from SMS (WESMS) of L. edodes inhibited mycelial growth of Phytophthora capsici, suppressed Phytophthora blight disease of pepper seedlings by 65% and promoted growth of the plant over 30%. In high performance liquid chromatography (HPLC) analysis, oxalic acid was detected as the main organic acid compound in WESMS and inhibited the fungal mycelium at a minimum concentration of 200 mg/l. In quantitative real-time PCR, the transcriptional expression of CaBPR1 (PR protein 1), CaBGLU (${\beta}$-1,3-glucanase), CaPR-4 (PR protein 4), and CaPR-10 (PR protein 10) were significantly enhanced on WESMS and DL-${\beta}$-aminobutyric acid (BABA) treated pepper leaves. In addition, the salicylic acid content was also increased 4 to 6 folds in the WESMS and BABA treated pepper leaves compared to water treated leaf sample. These findings suggest that WESMS of L. edodes suppress Phytophthora blight disease of pepper through multiple effects including antifungal activity, plant growth promotion, and defense gene induction.

Effect of dyslipidemia on vascular smooth muscle cell proliferation in a porcine coronary restenosis model

Kang Jin Jeong,Philyong Kang,Hwal-Yong Lee,Hee Chang Son,Sung Hyun Park,Won Seok Choi,Bon Sang Koo,Chang-Yeop Jeon,Seug Ho Baek,You Jung An,Hyun Kuk Kim,Sung Soo Kim,Jun Kyu Park,In Ho Bae,Dae Sung Pa 충북대학교 동물의학연구소 2019 Journal of Biomedical and Translational Research Vol.20 No.4

Effects of Oral Administration with Fermented Product from Sewage in land-based Seawater Fish Farm on Haematological of Olive Flounder, Paralichtys olivaceus

Kang, Ju-Chan,Jee, jung-Hoon,Song, Seoung-Yeop,Moon, Sang-Wook,Kang, ji-Woong,Lee, Young-Don,Kim, Se-Jae 부경대학교 수산과학연구소 2004 硏究業績集 Vol.29 No.-

A Study on the Significance of “Tiresias” in The Wasted Land

Kang Yeop 새한영어영문학회 1980 새한영어영문학 Vol.9 No.-

Cinnamomum camphora Leaves Alleviate Allergic Skin Inflammatory Responses In Vitro and In Vivo

Kang, Na-Jin,Han, Sang-Chul,Yoon, Seok-Hyun,Sim, Jae-Yeop,Maeng, Young Hee,Kang, Hee-Kyoung,Yoo, Eun-Sook Korean Society of ToxicologyKorea Environmental Mu 2019 Toxicological Research Vol.35 No.3

In this study, we investigated the therapeutic potential of Cinnamomum camphora leaves on allergic skin inflammation such as atopic dermatitis. We evaluated the effects of C. camphora leaves on human adult low-calcium high-temperature keratinocytes and atopic dermatitis mice. C. camphora leaves inhibited Macrophage-derived chemokine (an inflammatory chemokine) production in $interferon-{\gamma}$ (10 ng/mL) stimulated Human adult low-calcium high-temperature keratinocytes in a dose dependent manner. C. camphora leaves suppressed the phosphorylation of janus kinase signal transducer and activator of transcription 1. C. camphora leaves also suppressed the phosphorylation of extracellular signal-regulated kinase 1/2, a central signaling molecule in the inflammation process. These results suggest that C. camphora leaves exhibits anti-inflammatory effect via the phosphorylation of signal transducer and activator of transcription 1 and extracellular signal-regulated kinase 1/2. To study the advanced effects of C. camphora leaves on atopic dermatitis, we induced experimental atopic dermatitis in mice by applying 2,4-dinitrochlorobenzene. The group treated with C. camphora leaves (100 mg/kg) showed remarkable improvement of atopic dermatitis symptoms: reduced serum immunoglobulin E levels, smaller lymph nodes with reduced thickness and length, decreased ear edema, and reduced levels of inflammatory cell infiltration in the ears. Interestingly, the effects of C. camphora leaves on atopic dermatitis symptoms were stronger than those of hydrocort cream, a positive control. Taken together, C. camphora leaves showed alleviating effects on the inflammatory chemokine production in vitro and atopic dermatitis symptoms in vivo. These results suggest that C. camphora leaves help in the treatment of allergic inflammation such as atopic dermatitis.

William Blake의 시

강엽(Kang, Yeop) 부산대학교 인문학연구소 1989 코기토 Vol.35 No.-