꿈의 중요성 판별에 관한 경험적 고찰

김학룡 大韓神經精神醫學會 1992 신경정신의학 Vol.31 No.5

In the psychotherapeutic process, I had evaluated the significance of dreams. In each case, I followed the ways the unconscious suggested itself through dreams. Here, from my experience of treatments, I tried to deduce some criteria for evaluating the significance of dream. Dreams and symbols are the language of the unconscious. The common facts in the communication method of the unconscious with the conscious in significant dreams are used as the criteria. The criteria are as follows : 1) Dreams accompanying intense and enduring emotion. 2) Vivid dreams of dreams with persistent memory about themselves. 3) Repeated dreams. 4) A dream perceived as a important one by itself. 5) Hallucinatory dreams. 6) Dreams with archetypal images or symbols 7) Dreams in which the scenes change abruptly and repeatedly. 8) Initial dreams.

≪난중일기≫에서 본 이순신의 꿈과 인격의몇 가지 측면: 분석심리학적 입장에서

이부영 ( Bou-yong Rhi ) 한국분석심리학회 2022 心性硏究 Vol.37 No.2

이순신 ≪난중일기≫를 중심으로 이순신의 인격의 몇 가지 의식적 측면을 살펴보고 이순신의 꿈을 분석심리학적으로 해석함으로써 무의식의 목적의미를 추론하고자 하였다. 그의 인간성은 알려진 바와 같이 충, 효를 철저하게 실천했고 나라를 위해 헌신한 영웅의 상과 일치한다. ≪난중일기≫에는 그의 강직함과 함께 매우 인간적인 감성, 오해와 정치적 박해를 겪어야하는 말할 수 없는 고통, 절망과 고독, 육친을 잃은 통곡이 숨김없이 묘사되고 있다. 일기쓰기와 이순신의 ‘아니마’의 또 다른 표현인 달밤의 시, 피리와 거문고 소리, 그리고 또한 불가해한 꿈을 보고 점을 쳐서 미래를 알아봄으로써 그는 그의 고독을 스스로 치유했다. 미래의 영웅을 키우고 이끌어준 어머니의 위대한 역할과 융이 말하는 모성콤플렉스와의 관계를 살펴보았고, 이순신이 평생 괴로워한 ‘흉인’, 원균이 이순신의 ‘그림자’로서 이순신이 의식화해야 했던 무의식의 열등한 인격이었다고 추정했다. 이순신의 죽음을 둘러싼 추측은 근거 없는 것으로 확인되었다. ≪난중일기≫에 기술된 이순신의 꿈 중 꿈의 내용이 조금이라도 기술된 꿈 32개와 이순신의 조카 이분(李芬)이 남긴 ≪이충무공행록≫에 수록된 꿈 3개, 총 35개를 살피고 특히 원형적 꿈을 분석심리학적 입장에서 해석하였다. 그 결과 첫째로 받은 인상은 꿈이 이순신에게 ‘신격에 의해 선택된 사람’이라는 사실을 되풀이 알려주고 있다는 사실이다. 이순신은 이를 바로 그대로 받아들이지 않았다. 그러한 태도 때문에 오히려 자아의 팽창에 빠지지 않았다. 동시성현상이라고 할 수 있는 꿈과 이에 대한 이순신의 태도를 소개했다. 건강을 해치거나 편견에 빠질 위험을 경고하는 꿈도 있었고 ‘아니마’상, ‘자기’의 상징, 창조적 변환의 상징도 꿈에 나타났다. 그리고 무엇보다 그가 왕권을 행사할 수 있는 자격을 갖춘 사람임을 시사하는 꿈이 있었다. 그는 이를 몰랐거나 알았더라도 그런 생각에 관심이 없었을 것이다. 왜냐하면 그는 현세적 왕보다 더 위대한 호국신이 될 것이기 때문이다. 이순신은 항상 천명(天命)을 살폈다. 그리고 천명은 그를 영웅의 길로 인도하면서 영웅신화에 불가결한 고행의 시련을 주었다. 박해자와 위로하는 자가 함께 그의 길을 인도했다. 그의 어머니, 원균, 선조, 그리고 영의정, 유성용까지 모두 이순신 영웅신화를 구체화하는데 기여했다. 이순신은 죽고 신이 되었다. This study aims at the psychological elucidation of some conscious aspects of the personality of Yi Sun-sin (1545-1598), the Korean national hero, and the unconscious teleologic meanings of his dreams mentioned in Nanjung Ilgi (Diary in War Time) from the viewpoint of analytical psychology of C.G. Jung. Yi Sun-sin was a man of discipline, incorporated with the spirit of Confucian filial piety, hyo (hsiao) and royalty, chung. He was a stern man but with a warm heart. In his diary, Yi Sun-sin poured forth his feelings of suffering, despair, and extreme solicitude caused by slanders of his political opponents, his grief for the loss of mother and son, and his worries about the fate of his country, which the Japanese invaders now plundered. The moon night offered him the opportunity to touch with his inner soul, by reciting poems, playing Korean string, ‘Keomungo’, and flute. Further, he widened his scope by asking for the answers from the ‘Heaven’ through divination and dream. Yi Sun-sin’s attitude toward his mother who raised the future hero and maternal principles were considered in concern with the Jungian term ‘mother complex’. Won Gyun, Yi Sun-sin’s rival admiral, who persistently accused Yi Sun-sin of ‘slanders,’ certainly represents the unconscious shadow image of Yi Sun-sin. The reciprocal ‘shadow’ projection has intervened in the conflicting relationship between Yi and Won. In concern to the argument for the suicidal death of Yi Sun-sin, the author found no evidence supporting such an argument, No trace of latent suicidal wish was found in his dreams. For Yi Sun-sin, the determination of the life and death depends on Heaven. 32 dreams from the diary and 3 from other historical references were reviewed and analyzed in the Jungian way. Symbols of anima, Self, and individuation process were found. His dream repeatedly suggests that Yi Sun-sin is an extraordinary man chosen by the divine man (神人). In the dream, Yi Sun-sin was a disciple of the divine man receiving instructions on various strategies, and he alone could see the great thing or events. The dream of a beautiful blue and red dragon, whom he was friendly touching, indicates Yi Sun-sin’s eligibility for the kingship. Yi Sun-sin seemingly did not aware of this message of the unconscious. Perhaps he sensed something special but did not identify with ‘the disciple of gods’ and ‘royal dragon’ in his dream. His modest attitude toward the dream has prevented him from falling into ego inflation. There were warning signals in two dreams that suggested disorders in the dreamer’s instinctive feminine drive. Spirits of the dead father and brothers appear in the dream, giving advice or mourning for the death of Sun-sin’s mother. Though Yi Sun-sin was a genuine Confucian gentleman, a dream revealed his unconscious drive to destroy the Confucian authoritative ‘Persona’ by trampling down the cylindrical traditional Korean hat. To the dreams of synchronicity phenomena Yi Sun-sin immediately solves the problem in concrete reality. He understood dreams as valuable messages from the superior entity, for example, the Confucian Heaven (天) or Heaven’s Decree (天命). Furthermore, the ‘Heaven’ presumably arranged for him the way to the national hero and imposed necessary trials upon him. Both his persecutors and advocates of him guided him in the way of a hero. Yi Sun-sin followed his destiny and completed the living myth of the hero. His mother, King Seon-jo, and prime minister Liu Seong Yong, all have contributed to embodying the myth of the hero. Yi Sun-sin died and became god, the divine healer of the nation.

꿈 수행과 문학치료 프로그램

이강옥 ( Lee Kang-ok ) 한국문학치료학회 2013 문학치료연구 Vol.27 No.-

본고는 꿈 수행의 원리를 활용하는 문학치료 프로그램을 구안하였다. `현실은 꿈이다.`는 명제를 인식차원에서 확인하는 방안을 제시하였다. 불교의 기본 가르침과 『마태복음』, 『다니엘』, 『금강경』, 『대승기신론』 등을 통하여, 현실은 현상이지 실체가 아니다는 사실을 입증하였다. 그리고 현실이 꿈일 수밖에 없는 근본 원인을 분별심에서 찾았다. 원효의 <대승육정참회> 구절을 분석하여 현실은 깨고 보면 실체가 없는 꿈에 불과하다는 진실을 제시하였다. `현실은 꿈이다`를 경험하기 위해서 <매트릭스1>과 야담인 <현부지납채교녀(賢婦智納綵轎女)>(『동야휘집』)와 <외엄구한부출시언(畏嚴舅悍婦出矢言)>(『청구야담』)을 활용하는 방안을 제시하였다. <구운몽>은 현실과 가상, 진실과 속임수가 뒤섞여 있기에 그에 대한 읽기와 해석은 `현실은 꿈이다`를 내면화하는 데 적절하다. <구운몽>을 읽으면서 가질 수 있는 속임수와 꿈의 경험은 수행자가 자기 욕망에 대한 집착을 버리고 자유롭게 살아가는 아주 소중한 바탕이 된다. 이러한 인식과 경험, 내면화를 근간으로 하는 문학치료 프로그램을 제시 하였다. 먼저 수행단계를 예비 수행 단계와 본 수행 단계로 나눈 뒤 8회기로 구성하였다. 꿈 기억하기와 꿈 이야기하기, 과거 현실 경험 회상하기, `현실은 꿈이다`의 인식적 환기 등이 예비 수행 단계의 내용이라면, 삶의 덧없음 경험하기, `현실은 가상이다` 경험하기, 현실과 허구의 전환 수행하기, `현실은 꿈이다` 내면화하기, 꿈 수행과 꿈에서 깨어나기 등이 본 수행 단계의 내용이다. 끝으로 꿈 수행과 문학치료 프로그램의 효과를 요약제시 하였다. 설사 꿈 수행이 궁극의 단계까지 나아가지 못한다 하더라도 꿈 수행의 과정은 사람을 근본적으로 달라지게 하는 힘을 갖고 있다고 본다. This paper suggests a Literary Therapy Program which utilizes principles of dream cultivating practice and a means to epistemologically prove the thesis that “reality is dream.” By analyzing the basic Buddhist teachings, Mathew, The Book of Daniel, Diamond Sutra, and Mahayana Sutra, this paper also argues that reality is just phenomenon, not actuality and that its fundamental cause lies in human`s discerning ability. Particularly the passages from Wonhyo`s Daeseongyukjeongchamwhae(大乘六情懺悔) are analyzed to illustrate the proposition that reality is but dream without actual existence. In order to experience the thesis that reality is dream, this paper proposes a plan utilizing a film Matrix Part I, Yadam Heonbujinapchaegyonye(賢婦智納綵轎女), Yhaeoumkuhanbusieon(畏嚴舅悍婦出矢言). Kuwummong(九雲夢) is a very appropriate text internalizing “reality is dream” in that the real and the virtual, the true and the false are intertwined. The experience of lies and dream while reading Kuwummong(九雲夢) would provide readers with a very useful foundation to give up obsession with desire and lead a free life. This paper proposes a Literary Therapy Program that is based upon realization, experience, and internalization, The program is divided into two stages: preliminary and actual. The program comprises of eight sessions. The preliminary stage includes remembering and talking about dream, recollecting past and present experiences, and epistemologically stirring up the sentiment of `reality is dream, while the actual stage contains experiencing the futility of life and “reality is dream,” implementing the exchange of the real and the virtual, internalizing “reality is dream,” and Dream Cultivating Practice and waking up from the dream. In conclusion, this paper summarizes the effect of Dream Cultivating Practice and bibliotherapy, and argues that Dream Cultivating Practice would change people fundamentally, even though Dream Cultivating Practice can not accomplish the ultimate goal.

기몽시(記夢詩) 연구

이월영(Weol-Young Yee) 어문연구학회 2006 어문연구 Vol.52 No.-

Dream-describing poems were, in this paper, classified into three groups, depending upon what they describe, and discussed to analyze not only their literary efficiency but also the meaning which they boil down to. A dream-describing poem about a sightseeing gets its motivation from a fervent desire toward either an other world or an other land. An ascetic dream-describing poem out of them is motivated by a desire for unrealistic hermit world, which commonly leads to the cause for poetic work. The hermit world comes into existence as a complementary ground of satisfying our desire, a target of sheer yearn, or an inaccessible space of idealistic mystery, according to how close a dreamer is to a hermit world. A dreamy arbour in Kwon-Phil"s a dream-describing poem result in an intoxicating town with the scene of unworldly mountain village, and has the meaning of his own conceptional Utopia. So-Sae-Yang"s dream-describing poem was written in a specific technique to describe his past by himself as a present dreamer, after he dreamed of a place visited in a time of his childhood. A dream-describing poem about a sightseeing is caused by a poet"s imagination to create that kind of work, being weaved with his enthusiastic desire for a specific time and space, whose detail, in addition to its extent, takes possibly control of soaring imagination. A dream-describing poem about meeting is based on a yearning for an object which can"t be accessed in our real world. A spirit in dream freed from a body enjoys meeting a counterpart in the poem developed in the art of dialogue in which spirits under dream falls back on each other, so that a love affair transcending life and death is made up. However, since the writers of dream-describing poem in the Chosun dynasty are the officials of noble birth and there is no climate revealing their yearn after a lover, all they mainly meet in their dream are confined to a family member, a king, a respectable person, a friend, a dead man etc. Besides, a poem developing a yearn after a friend goes into and out of a stage of dream after a counterpart they miss. And dream-describing poems about meeting can be divided into a short one and a long according to its form; the latter intensively reveals the fancy of meeting by means of describing details, whereas the former describes the extremeness of both solitude and sorrowfulness by extremely contrasting "dream-oneness" with "awakening-separation." An esthetic feature of dream-driving poem is that it maximizes the sublime effect of sorrowful beauty, combining a scene with a missing mind by genuinely drawing each situation in the dream. A dream-describing poem whose issue is a intimate relationship or a remoteness between reality and dream shows that reality can"t be separated from dream and reality can"t also be combined with dream. Dream belongs to the unfeasible area of fervent wish far from the real world. Such an unfeasible wish enables a writer to dream a ardent desire. The more relentless our reality is, the more necessarily it escapes into dream and becomes a habitual dream. In addition, pursuing both dream and death by thinking of dream as reality, and vice versa, a poet finally despairs of his reality when he recovers from his dream, extremely revealing out tragic emotions such as the unstability of life and the painfulness and shabbiness of reality.

융과 비온의 꿈사고

박종수 ( Park Jongsoo ) 한국목회상담학회 2017 목회와 상담 Vol.28 No.-

프로이트와 융은 꿈이야말로 무의식에 이르는 왕도라고 했다. 융은 꿈뿐만아나라 일종의 꿈사고(dream thoughts) 역시 꿈과 동일한 심리작용을 한다고 주장한다. 프로이트 사상을 발전시킨 비온 역시 꿈사고를 강조한다. 본 논문은 융과 비온의 꿈사고에 대한 견해를 살펴본면서, 꿈사고가 상담과 심리분석에 어떻게 활용될 수 있는가를 고찰한다. 비온의 좌표에서 세로 3행은 꿈사고가 꿈과 신화와 동일한 성격을 지님을 보여준다. 융은 밀러 양(Miss Miller)의 다양한 작품을 통해 나타난 심리작용을 꿈분석 방법론에 입각하여 분석한 예를 보여준다. 꿈과 환상 뿐만 아니라 개인의 심리적 경험과 예술 작품에 나타난 심리현상은 꿈자료가 심리분석의 중요한 자료가 됨을 예증한다. Dreams have been regarded as the royal road to the unconscious by both S. Freud and C. G. Jung, although they had different perspectives on dreams. Wilfred Bion, who was inspired by Melanie Klein, has a similar view about dreams to Jung`s ideas. Like dreams, dream thoughts (or dream thinking) are also treated as a useful means in psychoanalysis. To Freud, dream thoughts are understood as latent dreams that remain in the area of preconsciousness before manifesting themselves in real life. One of Bion`s important ideas is “waking dream thoughts,” which are presented as forms of dream thoughts as well as myths. In his Grid, dream thoughts are placed in row C. Beta elements, which are not digested yet, should be transformed into dream thoughts. This is explained as alphabetization from beta elements, which produce alpha elements. Dream thoughts, most of which are represented as emotional images in the waking state, make it possible to develop psychological growth. According to Jung, there are two kinds of thinking: one is direct thinking, which is based on rational ideas; the other is dreaming thought, which comes out of the unconscious. Jung`s dream thoughts are composed of mythical, fantastic, or symbolical images and ideas, which are mostly represented as art motifs, such as poems, pictures, or songs. The case of Miss Miller, who has left some of her literary works, shows her psychological state. It reveals a kind of transformations of libido. In her dream thoughts, there are various images that have been transformed into other images in critical moments. Jung explains her psychological states by analyzing her various dream thoughts, as in the case of dream analyzing. A case study on dream thoughts shows a set of the transformation of libido, which implies the psychological state of a client. The Song of Songs in the Bible also contains many sorts of dream thoughts that may be treated as dreams. Dream thoughts, as in the case of real dreams, are equally useful in psychoanalysis as well as in pastoral counseling.

《丁莊夢》에 나타난 '꿈'의 서사전략

김봉연 한국중국소설학회 2012 中國小說論叢 Vol.37 No.-

The purpose of this paper is to present reflections on the various meaning of “dream” in Yanlianke’s novel Dream of Ding Village. Dream of Ding Village portrays the tragic realities of poor rural China that underly glamorous capitalism and is depicted through the lens of dreams. Capitalism did not exist even in minimal fashion in rural China, and selling blood became a way to like a shampoo and fertilizer, the bare necessities of life. The “dream” then was not a simple metaphor for unreality but can be perceived as the author’s desire to precisely expose harsh realities of rural China where the expenditure of the body through selling blood ironically became the only way to retain and sustain life. Thus, while “dream” denotes hopes of wealth and prosperity gained through selling blood, it is no more than a vain pipe dream that can never be realized. In this light, the “dream” which represents a figment of reality and not mere fantasy allows a glimpse into the volatile life that existed below the glamorous capitalist surface. In this sense, the “dream” in the novel signifies wealth and hope for the future but also the augmentation of the realization of a new socialist society. If development and advancement is the outward outcome of capitalism, then the side effect in the rural regions includes the failure to contain AIDS patients in a quarantined school. In this harsh reality, the “dream” represents not only an impossible dream, but it points to the representation of a new hopeful future. In this novel, the dead grandson emerges as the narrator, and he speaks of selling blood in Ding’s Village. This third person’s voice as the speaker makes it difficult to discern reality from fantasy. Because the grandson is speaking on behalf of his grandfather’s dream, it is partially based in reality but also unreality. It presents a dichotomy that if this dream is indeed reality, then the reality can also become fantasy. In addition, the father’s generation which represents capitalism is missing from the novel, and that is the context of the creation of the Ding Village. Furthermore, this novel bridges two generations, one of the grandfather’s generation which signifies socialism and that of the grandson’s generation. While critics describe this novel as a solicitation of penance for material desire or an acute report on the realities of poor rural China, this writer postulates that it goes beyond the aforementioned descriptions as a propaganda of socialistic ideology; hence, it is part of an effort to recall the early socialist era as a way to tighten and narrow the rich-poor gap and the disparity in current China.

唐代 夢幻詩에 나타난 형상화의 특성과 그 의미

박혜경 단국대학교 동양학연구원 2015 東洋學 Vol.58 No.-

This research took the dream which appear in Tang Dynasty’s poetry as the major subject matters or defined those works where the dream took an important role in the development of poetic concept as Dream poem, and analyzed the correlation between the type of the dream in the works and the subject of the poems through concrete works. Furthermore, searched for the way of embodying dream which is the expression of human unconsciousness in letters by the creator, poet, and its meaning. To analyze the content of dream of Tang poetry which used dream as the main subject material, it can be classified as 1) Dream of meeting 2)Dream of returning 3) Mysterious Dream. In dream poem, the world of dream is realized through the structure of poem and image. Dream poems are mostly composed of the way of remembering the events in the dream and describing in reality. In case of the works of which main subjects are the events in the dream, basically follow the composition of ‘before dreaming-in the dream-after waking from dreaming’, through the transformation of this basic structure, various dream worlds are created. Dream world creates a world different from the reality, while imitating the reality. For this, the poets of Tang dynasty borrowed the gods and images which appeared in 『Chuci』, by utilizing the stories of ancient mythology legend. Under the influence of cultural background which pursued Tang dynasty’s Taoism, surreal world was created by borrowing Taoistic custom or Taoist hermit. In case of dream poems of which subject was death, a grotesque fantasy world was created by borrowing a strange story of general remark as the subject material. 본 논문은 唐代 詩歌 중 꿈을 주요 소재로 하여 꿈속의 정경이나 체험을 묘사하거나 꿈이 동기가 되어 시상의 전개에 결정적인 역할을 하는 작품들을 夢幻詩로 정의하고 이러한 작품 속에서 꿈이 어떻게 형상화되며 그 의미는 무엇인지를 연구해보았다. 夢幻詩의 역사성을 중국 고대 占夢 문화와 『詩經』과 『楚辭』를 통하여 살펴보고 夢幻詩 속에 나타나는 꿈들을 見夢·歸夢·奇夢 세 유형으로 분류하여 그 주제와 내용을 살펴보았다. 이를 토대로 Ⅲ장에서는 夢幻의 形象化의 방식을 夢幻詩의 구조와 意象의 특징·唐 傳奇와의 관계를 통하여 살펴보고 최종적으로 시인이 꿈을 통해 형상화하고자 하는 바가 무엇인지 그 본질적 의미를 밝혔다.

Lack of Dream-Capital among Korean Youths

Seokho Kim,Hongjung Kim,Sangkyu Lee,Eunji Kim,Ohjae Gowen 서울대학교 사회발전연구소 2018 Journal of Asian Sociology Vol.47 No.3

This paper attempts to provide empirical evidence in understanding the ways that contemporary youth pursue their dreams in Korea. This paper examines the rational aspect of “dreaming” or “non-dreaming” by employing two concepts: dream-capital and penetration. In this paper, dream-capital is conceptualized as a seed that facilitates the accumulation of other capitals. It is the total capacity to dream and is composed of four dimensions: imagination, hope, optimism and resilience. Penetration is defined as the “cognitive judgment about the (un)realizability of dream.” It refers to the discrepancy that exists between judgment about the capacity, condition and qualification required to fulfill one’s dream and judgment about the extent to which one thinks she is equipped with that capacity, condition and qualification. Penetration consists of four factors: individual traits, ascribed status, individual qualifications, and national/social conditions. By analyzing the “Korean Youth Values Survey” data, this paper first examines how the general level of dream-capital is influenced by the total penetration score. And then, it also investigates the effects of four types of penetration on four dimensions of dream-capital. The results confirm that dream-capital is strongly affected by penetration. The ability to penetrate insufficient resources in pursuing dreams leads to lowering of dream-capital. Second, penetration on ascribed status and societal factors are found to be important predictors of dream-capital. These results reveal that for youth, the judgment made on their ascribed status rather than judgements made on individual trait or qualification plays a more important role in promoting dream-capital. The results imply that dreams are pursued and formed in close relation to rational cognitions among Korean youth. Korean youth are more likely to have dreams for long-term future when they believe that those dreams can be realized. Dreams are then rationalized fantasies.

唐代 夢遊詩에 나타난 꿈의 形象化와 意味연구 李白의 「夢遊天姥吟留別」과 李賀의 「夢天」을 중심으로

박혜경 중앙대학교 외국학연구소 2013 외국학연구 Vol.- No.24

This writing intends to examine characteristics and meanings of Dreaming travel Poems in Tang Dynasty, by focusing on works of Li bai and Li he. Dreaming travel poetry mean poetry whose main material are travels in dream as a sub-range of dreaming poetry. Dream is ‘essentially symbolic achievement of unconscious wishes' and Dreaming literature of China is that 'unconscious dream was reborn by poet's imaginary and individual language'. Dreaming travel poetry symbolizes those unconscious wishes of poet through the travel in dream. Dreaming travel poetry is generally organized by ‘Before the dreaming-during the dreaming-after the dreaming’ and has strong narrativity. Li bai's「Tianmu Mountain travel in dream」 has typical structure of dreaming travel poetry and travel of dream was described by circulation structure of 'actuality- fantasy-actuality' under the clear contrast between actuality and dream. A poet connects Tianmu Mountain to immortal world and arrange immortal world which is another world of fantasy in the world of dream. He adopts images of myth and legend, The Songs of Chu, Taoism and Buddhism widely and creates broad and lively space. He expresses longing for the world of unlimited freedom and beauty getting out of the restraint of actuality by meeting tianmu (Tianmu Mountain). On the contrary, Li he changed the legend of Change (lady of moon) banished to the moon and create the dreaming space in 「sky travel of dream」. He emphasizes attributes of sky world which is eternal world and human world which is meaningless world more by arranging them with vertical composition in one scene. Furthermore, he creates the world of dim dream by applying images focusing on touching sense and auditory rather than visual image. For those two poets, the space of dream is getting out of the restrict of time and space in actuality. It plays a role of expressing the restrict paradoxically. For Li bai, dreaming world is free world getting out of the restrict and passage to ideal world. For Li he, dreaming world is eternal world and space which cannot contemplate meaningless actuality. Thus, dreaming world of Li bai and Li he is existing in the opposition of actuality. Dreaming world of Dreaming travel poetry shows actual inconvenience and limitation, not romantic world of escapism as the world of reactionary alternative including the will to relieve or transcend it. In other words, dream and travel in dreaming travel poetry express active will to recognize meaning of world and life by getting out of the poet's daily life under the distance with actuality with artistic form through the literary imaginary.

한국인의 전형적인 꿈 경험

윤황,이영호 한국심리학회 2011 한국심리학회지 일반 Vol.30 No.4

The present study investigated the prevalence profile of typical dream themes experienced by Koreans. The Typical Dreams Questionnaire was administered to 500 Korean participants. The results showed that dreams of flying and being chased are most popular. Males reported to have dreams of sexual experience or flying more often than any other kinds of dreams, and females reported to more often have the dreams of loosing teeth or studying. In terms of factors, the dreams of positive themes are most frequently reported. Meanwhile, the greater portion of female's dreams belong to the factors of inhibition and loss of control and the greater portion of male's dreams belong to the factors of magic-myth. These results supported cross-cultural universality of typical dreams and also demonstrated some uniqueness of Koreans' typical dreams. 본 연구는 한국인들이 경험하는 전형적인 꿈 내용의 주제를 확인하고자 하였다. 이를 위해 TDQ(Typical Dream Questionnaire)를 한국판으로 번안하여, 외국자료와 비교하는 한편, 꿈 내용을 범주별로 구분하여 성별․국가별로 비교하였다. 그 결과, 한국인들은 떨어지거나, 쫓기는 꿈을 가장 많이 경험하는 것으로 나타났으며, 남성은 성 행위, 하늘을 나는 꿈을, 여성은 이가 빠지거나, 공부하는 꿈을 더 많이 경험하는 것으로 나타났다. 또한, 범주별로는 긍정적 주제 범주를 가장 많이 경험하고, 자기변형 주제 범주를 가장 적게 경험하는 것으로 나타났으며, 성별로는 여성이 통제상실이나 억압, 재앙과 관련된 주제 범주를, 남성은 마법-신화와 관련된 주제 범주의 꿈을 더 많이 경험하는 것으로 나타났다. 이러한 결과들은 전형적 꿈 경험에 대한 범문화적 유사성을 지지하고 있으며, 동시에 한국인들만의 특이성을 시사하는 것으로 논의되었다.