韓國社會와 韓國佛敎의 提言에 대해서

張秉吉(장병길) 동국대학교 석림회 1982 석림 Vol.16 No.-

종교는 비과학적인가

張秉吉 세계평화교수협의회 1984 廣場 Vol.1984 No.129

죄와 구원 : The Scarlet Letter , The Power and the Glory , A Month of Sundays 에서

장병길 한국호손학회 1996 미국소설 Vol.3 No.1

The Scarlet Letter(1850), The Power and the Glory(1940), and A Month of Sundays(1975) have some similarities in their protagonists and themes. Arhur Dimmesdale, Tom Marshfield and the whisky-priest are Protestant ministers and a Catholic priest, respectively. Two of them beget illegitimate daughters, Pearl and Brigitta, and Marshfield commits several adulteries. Their sins are greater than those of the common people. Is it possible that their sins are forgiven? John Updike published Roger's Version(1986) and S(1988) successively after his A Month of Sundcays and these three novels are called the Scarlet Letter Trilogy: in which Roger Lambert parodies Roger Chillingworth, Tom Marshfield, Artlmr Dimmesdale, and Sarah Hester Prynne. It may be unreasonable to compare The Power and the Glory with The Scarlet Letter, but Dimmesdale and the whisky-priest have much in common in that they become humble, penitential and gain courage after recognizing their sins. In A Month of Sundays we meet Professor Chillingworth, Marshifield's father-in-law and Ms Prynne, owner of the motel in the desert, which remind us that it is a parody of The Scarlet Letter, though there are many dissimilarities in the views on sex, religion and the way of communication. Dimmesdale becomes a misanthrope, the whisky-priest suffers from knowing that people hide him even though they are held in hostage, and Marshfield wants to emphasis through the theme of adultery that flesh should not be neglected, for soul and flesh are one. But they are given salvation after seven years of torment, several months of fugitive life, and a month of searching for reconciliation in the desert. As reviewed in the above, this paper is organized from the viewpoint of comparative literature horizontally and vertically, that is, the comparison of their themes and the relationship of their influence.

原始宗敎意識의 究明 : 東北아시아에서의 Palaeo-와 Neosiberians을 中心으로 하여

張秉吉 서울대학교 동아문화연구소 1983 東亞文化 Vol.21 No.-

韓國民間信仰

張秉吉 서울대학교 1965 서울대학교 論文集 Vol.11 No.-

韓國民間信仰의 心理

張秉吉 서울대학교 1966 서울대학교 論文集 Vol.12 No.-

There is a giant statue named Keunsan-miruk the revealed perosn of the founder of Zeungsan religion at the foot of Mt. muak. This statue is worshipped as a real being who endows his reward corresponding to his believers' sincere prayers and faithful deeds. From this fact the following could be indicated: (1) The distance lying between the statue and the person is neglected because of the believers religious consciousness. This betrays the natural causation. (2) The dead is not completely dead. Zeung San Kang could return to this world, and hear the desire of people, and watch them and the world affairs. He, that is, the statue is said to warn them. This means that upon returning here he apperars with a former function of a man. (3) The sincierety and faith can become a medium to connect a worshipper with the revealed person, and to fulfil the man's desire. The above faith can be found at the Buchim Bawi, a rock like the vagina of a woman, located at Buam Dong in Seoul. A man or a woman who wants to have a child, gorges a stone into the excavated hole of the rock. This sexual imitation surely brings the pregnancy of a child. The statue is so large and the rock is so curious that both are sufficient to raise up some mystical feeling. Accordingly this feeling is a result that one seeks something beyond the limitation of his already experienced knowledges. But the general people only suspect the unknown, or unexperienced parts. Where there is the mystic feeling, there happens the personification of the objects to be deserved to astonish. For instance, a pig with two bodies, eight feet and one head, or a white fish with the red wings is bearer of profit to the man who finds it. This bearer becomes a bonevolent person. This profit is not abstract but concrete. An unprofitable thing, being ro phenomena is rejected because such a thing is concepted as a bearer of devil. The profitable and the unprofitable cannot be arbitarily selected and are unchangingly fixed by the ancestors. So the profitable things can be said to be a-priori. That the mystical objects are personified in benevolent beings owes to the fulfilment of the need in the daily life. In the process of the fulfilment people sometimes confront some embarrassments to be conquered. There needs some strong power. This need aslo can personify the objects to become some majestic beings. To conclude these sentiments like mystical powerful, benevolent are not only vertically successed, but also parallely mixed each other. Where these sentiments are constructed, there happens non-relation or non-classfication between two things, beings, phenomena. Accordingly the heaven becomes the human, the human mind is equal to the heaven's one Moreover there occurs the conception of human-heaven. This example can be found in a series of the following individual idea. Three or four different things and phenomena are connected as a series and all become one. east -------- spring -------- blue --------- dragon south ------- summer -------- red ---------- sparling west -------- autumn -------- white -------- tiger north ------- winter -------- black -------- tortoise center ------------------------yellow ------- snake The above belief is adaptable to every thing supposed and felt mystical in the world, for instance, space, time, cults, prayers, incantations etc. We can say these mystical connection is the mystical causation. The popular believers want to find this causation among the things, beings and phenomena in the surroundings. The way of finding it is the divination. Wiith this soothsaying they know the cause of result, and predict what cause brings its result. If a bird turns round the enemy's camp, the field-marshal of the enemy will soon wound or die. The divination can predict some future affairs, and indicate the past ones, and change some unlucky omens into lucky ones. So unluck and devil are some temporary beings which must be extinguished soon or late by luck and goodness. The popular believers cannot create their own life for themselves. All they want must be given by some one. So the main sentiment popular to the folk-faiths believers is obedience and self-surrender. The mind of obedience and self-surrender is an abode of the mystical power, with which the believers can break any embarrassments of their daily lives. Nowadays, some pure mind is strongly stressed to salvate the world from the daily adversities. In this mind abides Budha, and with it is this contaminated world converted. Conclusingly the reason of the believers in the folk-faiths is to earn some peaceful, profitable life in their surroundings. The mystical thought, including the profitable and the majestic sentiments, owes to earning a better life. This life is differently expressed by the individuals. The cause of seeking a better life lies in the dissatisfaction with the situation of society. Let us hear the address of the founder of a new religion. "None are responsible to the groan of the people under poverty and humbleness."

疎外와 두려움의 悲劇 : Joe Christmas와 Bigger Thomas Joe Christmas and Bigger Thosmas

張炳吉 세종대학교 1985 세종대학 논문집 Vol.12 No.인문사회

In studying the characterization of Joe Christmas and Bigger Thomas, protagonists in the novels of William Faulkner and Richard Wright, the writer of this paper will adopt existential and humanistic interpretations. Compared with Joe Christmas in Light in August, Bigger Thomas in Native Son may be an example of the 'flat character' usually found in a novel of protest, but they have several common points in the sense that they are both tragic heroes. Joe's grandfather believes that his daughter had an affair with a circus man whom he believed to be a Negro. This is why Joe was deposited on Chrigtmas Eve on the doorstep of a brothel to become a tramp who murders his stepfather and later his white mistress. Joe thinks he is mulatto but cannot be sure. This may be "willed out of a tangle of destructive and self-destructive motives," as Robert Penn Warren explaing. Joe's undesirable experiences with sexuality help destroy his personality and he finally commits murders which doom him to be lynched. This kind of death, which resembles that of a martyr, might be what he had long wanted. Bigger Thomas, who is sometime afraid that something dreadful is going to happen to him, accidentally kills Mary Dalton, daughter of a Chicago millionaire, but accepts his guilt, for he knows no excuse can exculpate himself. Another reason for accepting responsibility is that the murder made him feel free and important, and gave him the possibility of choice, of action, the opportunity to act and to feel that his actions carried weight. In both cases, fear, hatred and a sense of alienation are the main destructive forces which make these two tragic protagonists head for suicidal acts. And the conclusion is that readers may and should learn the deep philosophy of William Faulkner and Richard Wright which seens to say that all men are alienated and that therefore they must have paternality and compassion to change this waste-land a worthy place for human habitation.

Dickens 소설의 희극적 효과 : Great Expectations 와 Hard Times 을 중심으로

張炳吉 세종대학교 1981 세종대학 논문집 Vol.8 No.-

The characters in Charles Dickens' novels are rather flat, as E.M. Forster mentioned in his Aspects of the Novel. In spite of that, his characters are still very real to most readers. Why is this so? One of the chief reasons is that few of his novels are devoid of a number of comic elements: among these are humour, suspense, pathos and other dramatic techniques. In this paper the writer will attempt to discover what kind of comic effects are achieved as Dickens views life and society in his Great Expectations (1861) and Hard Times (1854). Comic effects consist of those elements which are humourous, comic, satirical and farcial. Wit, too, may perhaps be included here as well. The characteristics of Dickens' humour are versatile, and one of them is caused by his depiction of ‘Affectation’or ‘Pretension.’His portrayals of Mrs. Joe, Pumblechook and Miss Havisham in Great Expectations and of Bounderby in Hard Times are just a few of the examples of such depiction. By means of humour Dickens sharply criticizes those hypocrites who gain satisfaction by imaginary self-pretension. Another characteristic of Dickens' humour can be seen through the description of some articles or parts of the human body. One example is the comparison of Wemmick's mouth to a post. Another concerns Mr. Jaggers' boots in Great Expectations. Though he never laughs himself, he wears ‘great, bright, creaking boots’which seem to laugh for him ‘in a dry and suspicious way.’Indeed clothes and bodies, not only boots and legs, are inherently funny for Dickens. Once he starts to visualize, he starts to observe comic details. Dickens' humour is sometimes associated with wit or satire. Still another example of Dickens' humour arises from exaggeration, which often invites warm smiles to form readers' mouths. As illustration, I refer to his description of trifles as if they were very important or of something important as if trifles. We can find many such examples from Wemmick's way of life and his sudden wedding ceremony. The writer wants to applaud Dickens, for the author thought that one of the fatal mistakes in this industrial society is the loss of humanity. And what made his social novels successful? One of the reasons that his novels did not degenerate into propaganda novels is that he showed his genius in creating many real characters who have a warm sense of humour.

종말론의 이해

장병길 일념 1993 교수아카데미총서 Vol.6 No.-

종말론의 eschatos는 역사의 「에스카론」(끝)과 「텔로스」(telos 목적)의 두 의미를 지니고 있으며, 하나는 부정이고, 또 하나는 긍정이니 에스카토스는 이 두 관계를 변증법적으로 지양하는데, 오늘날 전인류에게 무엇인가 생각하게 하며 인류로 하여금 종말론에 접근하게 한다. 특히 우리는 마르크스가 지적하는 서양사회에서의 종말론적 유대인화와 실향민적 경향을 경계하면서 에스카토스를 재정립하여야 할 것이다. 최후의 날의 도래, 그때의 신의 심판, 그리고 그 심판에의 그리스도 재래란 그리스도교적 관념은 전도활동을 통해서 우리에게 자극을 준 경우도 짙다. 그러나 그 관념은 그리스도교 문화에 대한 반항운동의 정신적 지주를 제공하고 있는 경우도 적지 않음을 간과할 수 없다. 그 문명과 접촉한 결과 우리 문화는 붕괴의 위기에 처하여 구세주가 출현하여 樂土를 가져온다는 신앙이 열화와 같이 일고 있는 것이다. 이런 면에서도 에스카토스의 재정립은 필수적 문제가 된다.

自傳的 小說의 藝術性

張炳吉 牧園大學校 1978 論文集 - 牧園大學校 Vol.2 No.-

문학은 예술(Art)이다. 따라서 사실을 있는 그대로 묘사하는 것은 역사적 가치는 있을지언정 문학적 가치는 거의 없다고 보아야 할 것이다. Coleridge는 '인생에서 사소한 일이라도 진실 되게 묘사되면 재미가 있다' 고 말하고 있지만 자서전이 훌륭한 문학작품이 될 수 없는 것을 마치 사진이 훌륭한 예술이 될 수 없다는 것과 같다. '훌륭한'이라는 단서를 부치는 이유는 요즈음 사진예술이라는 말도 어색하게 들리지 않을 정도로, 뚜렷한 개성과 추상적 개념이 표출되어 있는 사진이 많이 나타나 있기 때문이다. 그러나 또 한편 생각해 보면, 사실을 완전히 떠난 허구는 있을 수 없다. 심지어는 Robinson Crusoe 같은 상상적 소설도 Defoe가 장사를 하기 위해 외국에 여러 차례 여행을 함으로서 얻어진 경험이 없었더라면, 아마 쓰여 지지 못했을 것이다. Fiction도 결국은 작가의 정신적 경험, 다시 말해서 정신적 현실을 기초로 하고 있다고 볼 수밖에 없기 때문이다. 이렇게 생각하면 또 모든 문학작품이 넓은 의미에 있어서 다소간의 자전적 요소가 있기 때문에 작품 연구에 있어서 작가의 생애를 조사해 보는 것이 필요한 것이지만 본 논문에 있어서는 Fiction이 가미된 자전적 소설의 연구에 중점을 두기로 한다.