「임경업전」과 관련 '전'·'설화'와의 비교 : Biographies and Folktales

이복규 서경대학교 1991 論文集 Vol.19 No.-

「홍길동전」작자 논의의 연구사적 검토

이복규 서경대학교 1992 論文集 Vol.20 No.-

현대 한국인의 이메일 아이디(ID)에 대하여 : 필자 주변 217인의 이메일 ID를 중심으로 With Focus on 217 Individual Users

이복규 한중인문학회 2005 한중인문학연구 Vol.16 No.-

현대 한국인이 사용하는 이메일 아이디의 유형은, 의미를 지니고 있는지 없는지에 따라 유의미형과 무의미형으로 구분된다. 주로 의미가 있는 '유의미형'이지만, 아무런 뜻도 지니지 않는 '무의미형'도 일부 있다. 정상적인 입력 여부에 따라 구분하면, 정상입력형과 비정상입력형으로 나뉜다. 대부분, 영어자판 상태에서 입력하는 '정상입력형'이지만, 자판은 영어자판으로 해놓고서 한국어를 입력하는 '비정상입력형'도 있다. 구조가 단순한지 목잡한지에 따라 구분하면, 단순형과 확장형으로 나뉜다. 사는 곳, 처지, 도달하고자 하는 것, 소유물, 좋아하는 것, 이름 등 어느 한 가지 요소만으로 이루어진 '단순형'이 많았지만, 자기 이름에다 숫자나 다른 요소를 동시에 반영하는 '확장형'도 상당수 있다. 아이디를 작명할 때 주의할 게 두 가지 있다. 첫째, 시각상 혹은 음독상 오독할 가능성이 있는 표기는 삼가야 한다는 점이다. 영어알파벳 l과 아라비아 숫자 1, 영어알파벳 O과 한글자음 ㅇ은 특히 화면상에서 변별하기 어려우므로, 알파벳과 아라비아숫자 및 한글이 공존할 경우, 아주 조심해야 한다. 둘째, 성과 명의 표기순서와 방법을 통일할 필요가 있다. 성을 앞세우는 사람도 있고 이름을 앞세우는 경우도 있는가 하면, 같은 성씨라도 다르게 표기하고 있다. 하지만 특별한 이유가 없다면 통일하는 게 좋으리라 생각한다. 이메일 아이디와 작호(作號) 전통과의 같고 다른 점을 지적하면 다음과 같다. 첫째, 유형 면에서의 비교 : 전통 호에서는 무의미한 호란 전무하나 이메일 아이디에서는 극소소수이지만 무의한 경우도 존재한다. 호는 단순형 일색이지만, 이메일 아이디에는 단순형과 거의 같거나 더 많은 비중으로 '확장형'이란 유형이 존재한다. 단순형 이메일 아이디의 경우, '좋아하는 것', '이름의 영자 표기' 유형이 추가되었고, 확장형에서 새로 추가된 요소들로서 눈에 띄는 것은 '생일', '전화번호', '기념일' 등이다.' 전통사회의 호가 개성보다는 집단의 이데올로기나 집단적인 것을 반영한 경우가 많은 데 비해, 이메일 아이디는 한 개인 고유의 어떤 것을 드러내는 성향이 강해졌다고 보인다. 둘째, 자작 여부 : 전통 호는 자기 스스로가 지은 자호도 있고, 남이 지어준 호도 있다. 이메일 아이디에서도 마찬가지 양상을 보이는데, 대부분은 자호이고 남이 지어주는 경우는 매우 드문편임을 알 수 있다. 셋째, 중복 여부 : 호에서는 중복되는 경우가 많으나 이메일 아이디의 경우는, 동일한 사이트에서는 회원가입 단계에서 아이디 중복 여부를 검색하여 원천봉쇄하기 때문에 동일한 아이디는 존재할 수 없다. 넷째, 표기문자 : 전통 호는 한자 혹은 한글을 이용하여 표기하는 게 일반적이다. 하지만 이메일 아이디는 철저하게 영문과 숫자로만 표기할 수 있게 되어 있다. 다섯째, 글자 수 제한 : 전통 호에서는 글자 수 제한은 없다고 할 수 있다. 하지만 이메일 아이디에서는 인터넷 회사마다 글자 수를 명시해 놓고 있어 제약을 받는다. 외국인의 것과 비교해 본 결과, 우리가 아이디에 생년월일 등 개인정보를 노출하는 특징은 중국·몽골인의 경우에서는 확인되지만, 일본과 미국 사람의 경우에서는 나타나지 않는다는 것을 알 수 있다. There are two types of IDs that modern Koreans are using for their email account: 1) IDs with some meaning: 2) IDs with no meaning at all. Most of the IDs belong to the first category but some seem to have been made up just haphazardly. In terms of keyboard input normality, one could categorize the data into normal input type vs. abnormal input type. Although most of the cases are normal input IDs, in a few abnormal cases, the users enter Korean characters on the keyboard set for the English mode. If categorized according to the complexity of the name structure, the simple type and the extended type could be indentified. Many users are observed to pick up a single element for their email ID among such varying candidates as neighborhood, status, a future goal, a possession, a favorite, a name, etc. Not a few of them are seen to add up one more element in such ways that their name and a significant number are combined. Two reminders could be addressed when naming your email ID. First, a name that will possibly cause a graphic or phonemic misunderstanding is to be avoided. The English alphabet l and the arabic numeral 1, and again, the English alphabet o and the Korean alphabet had better not be used contiguously because they are not distinguishable at all on the monitor screen. Secondly, there must be a unified way of listing and transcribing the given name and the surname. So far there has been no unity found in the order of these names: some put the latter ahead while others put the former ahead. Also, the same family name is often transcribed differently. It will be far more sensible to maintain consistency with this practice. 1) Typology: There were no meaningless pseudonyms in the past whereas there are email IDs with no meaning attached, though few. Ancient pen names were mostly simple names but some email IDs are extended names. In cases of simple type IDs, the users prefer favorites and English transcriptions while the birthday, phone number, anniversary date, etc are added up to the extended IDs. 2) Authorship: Traditional pseudonyms were either self-made or given by other individual but most of the emial IDs are self-made with only a few exceptions. 3) Overlapping: Overlapping was rather allowed in ancient naming but in the case of email naming there are virtually no identical IDs if they are intended to be used on the same website. At the very start the server computer will block a user from creating an identical ID for his or her membership. 4) Transcription: Traditional pseudonyms were made up of Chinese or Korean letters but only English alphabets and arabic numerals are allowed for email IDs. 5) Limited Number of Characters: Traditional naming put no limit on the number of characters used whereas the Internet Service Providers limit the number of characters for their customers’ email ID. When the IDs of Koreans are compared with those of other countries, it is interesting to find that Chinese and Mongolians also use their biodata including birth date in their ID whereas Japanese and Westerners such as Americans and French people utterly avoid such practices.

元曉와 崔致遠의 대비적 고찰

이복규 서경대학교 1988 論文集 Vol.16 No.-

The purpose of this essay is to compare the literary works of Won hyeo and Choi Chi Won in the light of the following aspects ; the substance of words (and truth), the purpose of writing, recognition of one's identity, sympathy with people, national and international reputation. First, Won Hyeo examined the substance of words according to three levels of proposition ; 'Truth exists apart from words.', 'Truth depends upon words', 'The word obviates the word'. His examination and analysis in these problems were logically precise and prefect, and leaves no room for doubt or contradiction. Choi Chi Won proposed and tried to prove that 'Truth exists apart from writing,' and 'without writing truth cannot be known to people.' His logic and process of thinking were not precise enough, lacking any keen consciousness in this problem. Second, Won Hyeo used writing for the purpose of saving people from the world, and concentrated his efforts mainly on populariging truth to people. He used writing not for his own salvation but for the salvation of people. Whereas, Choi Chi Won used writing only for the realization of his own self and his own secular success. Third, Won Hyeo did not leave his country all his life, and built his system of thought independent of foreign influence. Choi Chi Won mainly studied abroad in china, servily following the thoughts which were prevailed in china at that time. His attitudes were imitating and self-degrading. Fourth, Although Won Hyeo was a priest and high aristocracy, he abandoned all his Priviliges of his class. Moreover he concentrated his efforts on the salvation of people, dancing and singing with them without discriminating himsely with others. Choi Chi Won searched only for his own progress of situation and secular success, not overcoming his pride and self-consciousness as an elite of his period. When his search for the success was frustrated, he retired from the world finally. Fifth, Won Hyeo's reputation was international, although his activities and writings were confined to his own country. Many scholars and priests of China and Japan approved that his value and in fluences on them were great. Choi Chi Won recognition only in his country, and his writtings were omitted even in the popular literary history of China, which was the main area of his literary activities He clearey shows the limitaion of foreign literary scholar.

새 발굴 동학가사 <몽중시경가(夢中時警歌)>

이복규 서경대학교 1996 論文集 Vol.24 No.-

韓國漢文學 散文文體의 硏究 (Ⅰ)

이복규 서경대학교 1989 論文集 Vol.17 No.-

This synopsis is a first attempt to differentiate the ontological aspects of prose styles in Korean Chinese literature. A summary of the findings follows: 1. The logical-vindictives 1) the logical : that analyzes a fact coherently in one consistent logic 2) the vindictive : that vindicates a cause to see whether a case is right or ture, or not 3) the philosophic : that proposes one's opinion in philosophizing about the attributes of a thing or a person 4) the essential : that writes about the essential traits or origins of beings 5) the discursive : that involves a wide examination of that which is morally right 6) the dialogic : that introduces a chosen subject in a two-way dialogue 2. The expositives 1) the introductory: that systematically exposes the history of a thing or a case 2) the epilogic : that serves to complete the design of a work or a book 3) the descriptive : that describes the objective facts of a thing or its observation 4) the legendic : that records the history of a thing or a fact 5) the recordatory : that relates a travel story 6) the biographic : that describes a man's life 7) the eulogic : that describes the life of the deceased 3. The Prescripts 1) mandates : that contain royal orders 2) certificates : that are written to grant titles or offices to non-royal courtiers 3) documents : that instruct the reason why the king grants the title to the courtier 4) responsa regis : that contains the king's reply to the petition

한문소설(漢文小說)이란 무엇인가

이복규 서경대학교 1993 論文集 Vol.21 No.-

韓國漢文學 散文文體 硏究(Ⅱ)

이복규 서경대학교 1990 論文集 Vol.18 No.-

4. The Proposals(奏疏) 1) the Jui(奏議) : a subject's writing that is to be submitted to the King to merely state his opinion. 2) the Phyojon(表箋) : a subject's writing that is to be submitted to the King to clearly expose his opinion. 3) the Jang(狀) : a subject's writing to the King or a low official's writing to his superios which has no necessary replay. 4) the Chio(致語) : a subject's eulogy to the King made at such occasion as court feast. 5) the Chaja(箚子) : a writing that summarizes the essential content of a series of proposals. 5. The Letters(書牘) 1) the Letter(書) : private letters 2) the Nopo(露布) : uncealed proclamations 3) the Gyokso(檄書) : a writing that is to urge the enemy to capitulate 4) the Chup(牒) : a writing that is done to grant an office upon a person. 5) the Gye(啓) : a congratulatory letter or a thank-you card to be sent to one's superior. 6. The Epitaphs(墓碣) 1) the Bimyong(碑銘) : an epitaph incised on an outer tombstone. 2) the Myoji(墓誌) : an epitaph incised on an inner tombstone. 7. The Narratives(敍事) 1) the Myth(神話) : stories that are regardrd as sacred by the members of the folklore group. 2) the Legend(傳說) : stories that are regarded as factual by the members of the folklore group. 3) the Folktale(民譚) : stories that are regarded as interesting by the members of the folklore group. 4) the Sosol(小說) : stories that are regarded as true both by the author and by the readers. 8. The Critics(批評) : a writing that contains a search for the nature of the general literature or an understanding and an appreciation of an individual literature.

임경업전 (林慶業傳) 의 주제 재론 (再論)

이복규 ( Bok Kyu Yi ) 국제어문학회 1984 국제어문 Vol.5 No.-

분단 이후 북한의 민간신앙과 현대판 속담의 일단

이복규(Yi Bok-Kyu) 한국민속학회 2004 韓國民俗學 Vol.40 No.1

김일성유일사상 혹은 유물론이 지배하는 북한 사회에도 민간신앙이 존재할까? 남한에서처럼 북한에도 현대판 구비문학의 일환으로서 현대판 속담이 존재할까? 그 동안 북한에서 공식적으로 발행된 문헌이나 매체 등의 정보만 가지고는 확인이 어려웠던 이 의문을 풀기 위해, 탈북자 들을 면담하여 본 결과, 북한에도 민간신앙과 현대판 속담이 존재한다는 것을 알 수 있었다. 점복, 꿈풀이가 전승되고 있으며, 무속도 존재한다는 것을 단편적으로나마 확인할 수 있었다. 점복의 경우, 식량난이 가중되어 탈북하는 일이 많아지면서 흑은 지방으로 추방당할 경우, 그 성공 여부와 미래사를 미리 알고 싶은 욕망에서 매우 활발하다는 것이 밝혀졌다. 공식적으로는 금지하고 있으나, 암암리에 성행하며, 심지어는 당간부들 조차 남몰래 점복자를 찾아가 의뢰하고 있는 실정임을 알 수 있다. 점복자의 유형도, 강신점복자, 역리점복자 등 다양한 유형으로 존재함을 알 수 있다. 꿈풀이에서 몇 가지 차이도 있지만, 대부분 남한에서 길몽으로 여기는 것은 북한에서도 길몽으로, 흉몽으로 여기는 것은 흉몽으로 여기고 있다는 것을 알 수 있다. 남북한 사람이 같은 꿈을 꾸고 같은 꿈풀이를 하고 있다는 것은 여간 다행한 일이 아니다. 남북이 교류할 경우, 꿈 이야기를 화제로 올림으로써 동질성 회복과 화해 분위기 조성에 도움이 될 것임을 보여주는 성과라 하겠다. 70년대 말의 상황이지만, 당국의 탄압에도 불구하고, 은밀하게나마 무속이 존속한다는 것을 확인할 수 있어, 무속신앙이 얼마나 끈질긴 생명력을 가지고 있는지 느끼게 한다. 현대판 속담도 다수 존재하고 있었다. 이들 자료는 북한의 상황을 잘 드러내 주면서, 식량난을 비롯한 북한 현실을 바라보는 북한 주민의 비판적인 의식까지 여과없이 보여주고 있어, 북한 및 북한주민의 실상을 이해하는 데 긴요한 가치를 지니고 있다. 북한의 민간신앙과 현대판 속담 자료들은 남북 교류와 통일을 위해 기여할 만한 가치를 지닌다. 체제와 이데올로기의 차이에도 불구하고 여전히 동질성을 유지하고 있는 부분이 많다는 것, 특히 북한 주민의 내면의식은 남한과 다를 게 없다는 확신을 가지게 하는 자료들이기 때문이다. Is there a form of folk religion even in North Korea, where the one and only ideological system for Kim Il-sung and Communistic materialism predominates. Or, is there a wise saying found in the society such as “A dog hanging around the kitchen for three years may cook noodle,” which has recently been coined and distributed in South Korea? This article was written to somehow address these questions. For the best results the author interviewed recent defectors from North Korea since the researches in the past have contained limited information based on the accounts of the Korean War refugees and on the materials published by Chosunchongdokbu. The important findings are as follows. First, folk religion exists in North Korea. The forms of North Korean folk religion that have been identified so far are fortune-telling, dream-reading and shamanism. 1) Fortune-telling ① Rapid increase of fortune-telling and its cause: In North Korea fortune-telling is officially prohibited. Its practice is banned publicly; therefore, most fortune-telling is done unofficially in the private sector. Despite the ban, the common people go to a fortune-teller in times of marital crisis or offspring's bad luck. Since 1997 as the queue line disappears and as the food disaster gets worse fortune-telling has been practiced more frequently because the number of people who go into trade or who plan to flee increases. ② Types of fortune-tellers: The research has discovered four types of fortune-tellers: the possessed fortune-teller commonly referred to as 'the one with a god on the back'; scholastic fortune-teller who construes the meaning of saju and name; face-reading fortune-teller; and pungsu fortune-teller who points out the best tomb site. All of these are the same as those in South Korea. ③ Fortune-teller's fee: It is not a fixed rate, bur understandably the visitors feel forced to pay generously. 2) Dream-reading As in South Korea, dream-reading is an ordinary practice. There are good, bad, and ambivalent dreams. Among the good dreams are: ① Blood means meat; ② Fire means a fortune; ③ An ox or an ancestor coming in is a good omen; ④ Water bath means lessened worry; ⑤ Pigs refer to a good fortune or begetting a son; ⑥ Downfall in the valley predicts money or food; ⑦ A dream of dragon is to signify getting ahead in the world. Among the bad dreams are: ① A tooth taken out is a bad omen (an upper tooth refers to a disaster to a senior and a lower tooth to a disaster to a junior); ② Fish in the sea means rainy weather; ③ An ox (or an ancestor) going our is a bad omen; ④ A dream of a snake is no good (it predicts begetting a daughter); ⑤ Being bitten by a dog is a bad omen too. An example for an ambivalent dream is to see your deceased mother. The dream could be good to one person but bad to another. By and large, the whole interpretation is scarcely different from that of South Korea. A strong homogeneity is felt here. Despite the formal difference of ideology and system, the two peoples still dream the same dreams and interpret them the same way. The heterogeneous nature of the two nations' culture is often featured but this apparent homogeneity in dream-reading will prove to be a useful common code in achieving the cultural exchange and reconciliation between the two Koreas. 3) Shamanism: Since the practice of shamanism is rigidly banned by the North Korean authorities, it does not seem as popular as fortune-telling but it still keeps its ground though secretly. Secondly, the modernized versions of wise saying also exist in North Korea. As they exist as a category of oral literature in South Korea, North Koreans use renovated sayings and humorous remarks to mirror the changing states of society. The interviewees, who were reluctant to narrate traditional stories, informed the researcher of various proverbs in no time. These modernized versions of North Korean proverbs are deemed to reveal the particular