고골의 1830년대 전반기 러시아 문단과 대중문화 비평에 대한 성서적 고찰

이경완 한국외국어대학교(글로벌캠퍼스) 러시아연구소 2018 슬라브연구 Vol.34 No.4

In 1831~1832 Gogol in one essay elaborated his Christian-based Romanticist viewpoint of human languages’ limitations in perceiving and delivering the divine truth, in other essays reflecting on the world history and culture in the same idealistic ways. However, Gogol’s fellowship with his idol, Pushkin since 1831 and his mental crisis in 1833 led him to write critique essays in more reality-based ‘romanticist’ ways. Decisively, in 1834 his failure in becoming a professor at Kiev University led him to decide to serve the State as a professional writer. Then in 1835~1836 he got engaged with zeal in the publication of “Contemporary Men” initiated by Pushkin as co-editor and author. Gogol published two cultural essays criticizing the downward popularization of contemporary journalism and literature, targeting Senkovsky’s journal “Library for Reading.” Pushkin agreed in principle to Gogol’s opinion, while criticizing his child-like simplicity and extremity, and his lack in balanced and generalized analysis. From my biblical viewpoint, Gogol had deep insight on risk factors latent in modernity, committed to Pushkin’s project for the upward literalization of the public. However, Gogol clang to the Orthodox idea of transfiguration and worship of icons, thus not liberated from his romanticist dichotomy(genius-poet vs public, Russia vs West, 18th vs 19th centuries, etc.). 이경완 ― arachika@naver.com/ 관심분야: 기독교 인문학, 러시아 근대 문학, 러시아-CIS 지역학 고골은 1831~1832년에 정교에 토대를 둔 복합적인 낭만주의적 관점에서도 보다 관념적이고 이상주의적인 방식으로 인간 언어의 불완전함을 주장하면서 세계 역사와 문화예술을 비평하였다. 그러나 고골은 1831년 경 푸시킨의 작품들의 영향을 받고 그의 개인적인 지원과 조언을 받기 시작하고, 1833년 정신적 위기를 극복하고 난 이후 보다 현실에 밀착된 ‘낭만주의적’ 비평에세이를 쓰기 시작한다. 1834년 경 키예프 대학의 역사학 교수가 되려는 시도가 좌절되고 전업작가로서 국가에 봉사하기로 결정한 뒤에는 1836년 푸시킨의 『동시대인』 지의 발간에 적극적으로 참여하고 두 편의 비평에세이를 쓴다. 그 첫 에세이에서 고골은 센콥스키의 잡지 『독서를 위한 도서관』을 필두로 당시 문학의 하향식 대중화와 상업화를 주도하던 페테르부르그 잡지들을 강하게 비판하고, 그에 맞서서 대중의 상향식 문학화를 도모하던 모스크바 잡지들의 느슨하고 방만한 발간 방식을 비판한다. 이에 대하여 푸시킨은 고골의 비판에 근본적으로는 동의하면서도, 고골의 어린아이같은 단순성과 극단성, 균형잡히고 일반화된 분석의 부족을 비판하였다. 필자의 성서적인 시각에서 고골이 기독교에 토대를 둔 복합적인 낭만주의적 관점으로 근대성의 정신적인 위기요인들을 통찰하고, 푸시킨의 영향을 받으면서 대중의 상향식 문학화를 위한 잡지 발간과 문화비평에 몰두하게 된 것은 매우 높이 평가된다. 반면 고골은 성변용 이념에 따른 성상화 숭배 전통의 영향을 받아서 예술을 통하여 현실에 유토피아를 건설할 수 있다고 믿고, 천재-시인과 대중, 귀족과 평민, 러시아와 서구, 18세기와 19세기라는 낭만주의적 이분법에서 벗어나지 못하고 삶의 양가성과 모호성을 간과하게 된 것으로 판단된다.

4-3 러시아 극동 지역의 코로나 바이러스 동향과 시사점

이경완 한림대학교 러시아연구소 2020 시베리아 극동 ISSUE PAPER Vol.2020 No.4

러시아 동시베리아와 몽골의 전력 협력의 문제와 다자간 협력 방안

이경완 한림대학교 러시아연구소 2017 시베리아 극동 ISSUE PAPER Vol.19 No.1

몽골 정부는 2013년 경부터 현재까지 몽골의 산업 발전 및 주거환경 개선을 위한 보다 깨끗한 전력 공급과 러시아로부터 전력수입의 비용 절감을 위하여 바이칼 수역으로 흐르는 몽골 강에 대규모 수력발전소 건설을 계획하고 있고, 부족한 자본을 확보하기 위하여 중국 및 세계은행과의 협력을 모색하고 있다. 그러나 러시아 연방정부와 이르쿠츠크 주,부랴티야 공화국 정부, 학계, 시민사회는 바이칼 호의 주요 수원인 셀렝가 강과 다른 강들에 수력발전소를 건설하는 것은 바이칼 유역의 생태계에 파괴적인 영향을 미칠 것이라고 주장하고, 중국과 세계은행, 유네스코(UNESCO), 세계야생생물기금(WWF) 등 다양한 국제기구에 이러한 뜻을 강력히 전달하였다. 그 결과 중국도, 세계은행도 수력발전소가 바이칼 호에 미칠 영향에 대한 환경평가 이후에 지원 여부를 결정하기로 하였다.

세계 금융 위기 이후 러시아의 대외 가스 정책과 한-러 패키지형 자원 협력 방안 모색

이경완 고려대학교 러시아 CIS연구소 2009 Acta Russiana Vol.1 No.-

Since global financial crisis in the second half of 2008, the world is now realizing that the real economy has been weakened, and the human sustainability aggravated by gradually intensifying climate change, energy crisis, food crisis and demographic crisis, etc over the period of financial capitalism for more than 20 years. Russia also suffer both from the financial crisis economically and politically, and , what is worse, from hidden chronical problems in real economy, especially in resource sectors like climate, and energy, agriculture, human resources. Given those crucial challenges, Russia had better change its resource nationalism into more win-win energy cooperation policies with EU and take countermeasures to tackle the above-mentioned crucial problems in resource economy. However, given the establishment of Gas OPEC in December, 2008 and Russian-Ukrainian gas dispute at the beginning of 2009, it is not clear whether the Russian government would change its foreign gas policies in the direction of peaceful cooperation. Given that, Korea has also been hit by financial crisis and faces the future challenges of energy crisis, food crisis, and climate change. So now it is time to take Korean-Russian package resource cooperation models and concrete policies on the positive-sum and win-win principle in the Eastern Siberia and Russian Far East. The guidelines of bilateral resource cooperation are as follows: build up firm cooperation bases in social communities of those regions through the establishment of human infra and mutual solidarity; devise comprehensive package resource cooperation models and policies in the interdisciplinary dimension; strengthen the network with other relevant international organizations and benchmark their cooperation cases with Russia in social, economical, political, and cultural dimensions; establish the financing mechanism for comprehensive cooperation in the regions of RF; devise both particular and universal economic alternative models. based on the Russian and Korean culture.

『거장과 마르가리타』에 나타난 불가코프의 종말론적 비전 고찰: 러시아 종교 문예학을 넘어서

이경완 한국러시아문학회 2022 러시아어문학 연구논집 Vol.77 No.-

The Post-soviet period has witnessed the emerging attention of modern and religious literary critics to eschatological motives in Bulgakov’s The Master and Margarita. This paper aims to reflect from my evangelical viewpoint on the trend of Russian religious literary studies and modern literary studies and on the eschatological motives in it: the demonicity of Voland and his attendants; the politicized eschatological visions prevalent in the Roman Empire and the Jewish society in the 1 st century and the ‘Soviet Utopian’ regime; and Yeshua’s messianicity. From my viewpoint, in this novel Bulgakov intended to dispose the connectedness and deceptiveness of any forms of utopianism: Jewish messianic movement and the cult of Roman emperor and mythological gods; Soviet utopianism derived from Russian messianism, etc. In addition, he created ambivalent Satan and Messiah, while idealizing Yeshua’ human messianicity. This implies that Bulgakov, influenced by the contemporary eschatological collective, established a pessimistic eschatological vision denying any utopian projects in this world. In that respect, Russian religious critics insisting on the ambivalence of his religiosity perceived Bulgakov’s intentionality more exactly, whileas not reaching the reflections on fundamental reasons for the ambivalence.

간호사의 감성지능과 간호업무성과

이경완,박금숙,김영희,Lee, Gyoung Wan,Park, Keum Sook,Kim, Young Hee 대한한의정보학회 2014 大韓韓醫情報學會誌 Vol.20 No.1

Purpose: This study was done to identify the relationship between emotional intelligence and nursing performance of clinical nurses in hospitals. Methods: Data were collected from a convenience sample of 396 nurses who work for a university in a city. The Questionnaire measured the level of emotional intelligence, nursing performance of nurses. The data were analyzed with PASW (SPSS) 18.0, using t-test, ANONA, Scheffe' test, Pearson correlation coefficients, and multiple regression. Results: The mean score of emotional intelligence was 3.44(${\pm}.39$), nursing performance was 3.59(${\pm}.42$). There were significant differences on emotional intelligence to age, education level, current position, total clinical career, job satisfaction. And there were significant differences on nursing performance to age, marital status, education level, current position, total clinical career, job satisfaction. It was significant positive correlation between emotional intelligence and nursing performance. The emotional intelligence and age explained 32.7% of variance in nursing performance. Conclusion: The findings indicate that to increase nursing performance, nursing managers need to develop emotional intelligence, especially use emotion and regulation of emotion for nurses.

러시아 극동지역 선도개발구역의 발전: 하바롭스크 선도개발구역을 중심으로

이경완 한림대학교 러시아연구소 2015 시베리아 극동 ISSUE PAPER Vol.13 No.1

「외투」의 불가해성에 대한 성서적 고찰: 사랑과 욕망 개념을 중심으로

이경완 한국러시아문학회 2013 러시아어문학 연구논집 Vol.44 No.-

The year of 1842 saw the publication of Overcoat and the 1st volume of Dead Souls, which are regarded as Gogol’s most incomprehensible and complicated works. This paper aims to shed light on Gogol’s neo-platonic mystical concept of desires in Dead Souls and the modalities of its realization in Overcoat from the author’s biblical viewpoint. Gogol classified human desires into innate ones - the sublime and the banal – and external sublime ones, adding the third category of celestial desire or will, which leads humans to salvation irrespective of their choices and practices. In Overcoat, transformed from a bureaucratic anecdote to a complicated fable between 1839-1842, the figure of Akaky is based on traditional types of saints, divine fools, Romantic eccentrics, pitiful poor civil servants, etc. In the devilish city of St. Petersburg, Akaki’s life is imbued with indeterminacies and ambiguities, with good and bad elements in them: he commits himself to copying and a new overcoat with pure desires, while being assimilated to the bureaucracy and subject to voyeurism due to the lack of his own alternative to prevalent banal discourses provoking sinful desires in human beings. Even if the celestial will exists and activates Akaki’s innate sublime desires for good, leading him to his predetermined sublime fate, it does not overcome the influence of devilish desires prevalent in St. Petersburg, failing in protecting Akaki from his innate banal and external desires. In conclusion, it is assumed that in 1842 Gogol faced the gap between his neo-platonic optimistic determinism and empirical conception of the decisive role of human personal choice, and that in theory he wavered between the pole of pessimistic determinism and the opposite pole of optimistic determinism in his whole constant Christian-mythical worldview.

성서 해석학의 관점에서 고골의 종교성 고찰

이경완 한국러시아문학회 2009 러시아어문학 연구논집 Vol.30 No.-

Эта работа посвящена осмыслению религиозности Гоголя в свете евангелистической библейской герменевтики на материале всех произведений Гоголя, разделая его творчество на первый период от начала по 1842-ый год и второй период от 1843-ого года до его смерти в 1852-ом году. В жизни и творчестве Гоголя в 1830-1850-ых гг. его религиозность характеризируется внутренней динамической и эклетической переменой от религиозного романтизма к романтическому Православию. Для осмысления значения такой перемены, я разобралась в библейском Христианстве, Православии, и романтизму по четырым вопросам: по отношению к Абсолюту или мифологической женственности; по предположению об искусства; по пониманию коненции “Избранного народа”; по отношению Христианства и культуры. А потом в религиозности первого и второго периода в творчестве Гоголя по одним и тем же вопросам. В результате оказалось, что в его творчестве после 1842-годо в основном укрепилось православное мировоззрение, но что сохранились русские культурные элементы, производные из Православия и романтизма через медиатор Платонизма или Гносцитизма, и другие: мистическая и эстетическая устремленность к объединению с Абсолютом или вечной Женственностью; мессианизм искусства и русского народа. В конце концов кажется, что он не мог преодолеть эклектизм таких религиозных культур в России и на Западе и дойти чистоты и цельности библейского Христианства.

2014년 러시아 연해주의 의료현황과 러시아 의료관광객을 위한 한국의 의료서비스 증진 방안 모색

이경완 한림대학교 러시아연구소 2014 한림대학교 러시아연구소 Issue Paper Vol.57 No.1