지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This study has assumed that it was due to the difference between Kim Su-yeong and Kim Chun-su in methods of self-expression that the two poets were able to different poetic worlds while sharing some features of the 50s' Modernism Poetry, and investigated in what aspects methods of self-expression were developed in their poems.
As for ways of their ego response to the world, Kim Su-yeong pursued identification of his ego with the world, while Kim Chun-su internalization through identification of the world with his ego. Whereas Kim Su-yeong internalized father's moral attitude or values, Kim Chun-su attempted to grossly internalize not only father but also family and distant antecedents.
With Oedipus Complex, father oppresses mother by his power and in his patriarchic recognition, and son also internalizes father. With archetypical collective unconsciousness, however, the internalization of father is weakened. This is because the object of the internalization are not limited to father, but grossly are extended to include others. Mother also is treated in different ways with Oedipus Complex and with archetypical collective unconsciousness. That is to say, while, with Oedipus Complex, mother finds her place as an oppressed existence, with archetypical collective unconsciousness, she, as the origin of the generic archetype, has comprehensive meaning embracing family, homeland, and nature. Thus, as mather is a main arche-image in Kim Chun-su's poems and embraces family, homeland, and nature, we can say that the three are arche-images in Kim Chun-su's poems. Kim Su-yeong's internalization of the world and his ego proceeded due to historical situations and necessities, and hence his complex was naturally cured. For Kim Chun-su, however, the internalization of the world and his ego was due to his personal history, and his wounds resulted from the times and the history were overcome not socially but through shift toward archetypical collective unconsciousness.
Kim Su-yeong and Kim Chun-su came to explore the present existence, death, and language through Heidegger and Rilke. The present existence called man is the existence that should realize death through limited time. Thus, it pursues internalization of the world, and man, who has begun to communicate with the world, becomes to need communicationwith others by extending the range of communication. Here, as the ego needs language for communicating with the world and with others, language plays an important role in the ego's forming of the sense of existence as an existence within the world. Man, who has become to be an existence within the world through language, proceeds to make history living his/her own inherent time. Whereas Kim Su-yeong found history in such time, Kim Chun-su gradually made time (history) extinguish in his works due to the historical violence.
Though they attempted internalization of their ego and the world, due to their different responsive methods, Kim Su-yeong pursued identification of his ego with the world, but KimChun-su internalization through identification of the world with his ego. In their relationship with others, Kim Su-yeong attempted at communication within a limited range, but Kim Chun-su in an entire range. Due to such the two poets' differences in internalization method and range, Kim Su-yeong communicated with a limited world through identification of the world with his ego, and through this attempted to extend the revolutionary spirit and free will. On the other hand, we can find out that Kim Chun-su communicates with the entire world through the identification of his ego with the world, and through this attempted at extension toward exploration of existence and the idealist world.
As for ways of their ego response to the world, Kim Su-yeong pursued identification of his ego with the world, while Kim Chun-su internalization through identification of the world with his ego. Whereas Kim Su-yeong internalized father's moral attitude or values, Kim Chun-su attempted to grossly internalize not only father but also family and distant antecedents.
With Oedipus Complex, father oppresses mother by his power and in his patriarchic recognition, and son also internalizes father. With archetypical collective unconsciousness, however, the internalization of father is weakened. This is because the object of the internalization are not limited to father, but grossly are extended to include others. Mother also is treated in different ways with Oedipus Complex and with archetypical collective unconsciousness. That is to say, while, with Oedipus Complex, mother finds her place as an oppressed existence, with archetypical collective unconsciousness, she, as the origin of the generic archetype, has comprehensive meaning embracing family, homeland, and nature. Thus, as mather is a main arche-image in Kim Chun-su's poems and embraces family, homeland, and nature, we can say that the three are arche-images in Kim Chun-su's poems. Kim Su-yeong's internalization of the world and his ego proceeded due to historical situations and necessities, and hence his complex was naturally cured. For Kim Chun-su, however, the internalization of the world and his ego was due to his personal history, and his wounds resulted from the times and the history were overcome not socially but through shift toward archetypical collective unconsciousness.
Kim Su-yeong and Kim Chun-su came to explore the present existence, death, and language through Heidegger and Rilke. The present existence called man is the existence that should realize death through limited time. Thus, it pursues internalization of the world, and man, who has begun to communicate with the world, becomes to need communicationwith others by extending the range of communication. Here, as the ego needs language for communicating with the world and with others, language plays an important role in the ego's forming of the sense of existence as an existence within the world. Man, who has become to be an existence within the world through language, proceeds to make history living his/her own inherent time. Whereas Kim Su-yeong found history in such time, Kim Chun-su gradually made time (history) extinguish in his works due to the historical violence.
Though they attempted internalization of their ego and the world, due to their different responsive methods, Kim Su-yeong pursued identification of his ego with the world, but KimChun-su internalization through identification of the world with his ego. In their relationship with others, Kim Su-yeong attempted at communication within a limited range, but Kim Chun-su in an entire range. Due to such the two poets' differences in internalization method and range, Kim Su-yeong communicated with a limited world through identification of the world with his ego, and through this attempted to extend the revolutionary spirit and free will. On the other hand, we can find out that Kim Chun-su communicates with the entire world through the identification of his ego with the world, and through this attempted at extension toward exploration of existence and the idealist world.
목차
Ⅰ. 머리말
Ⅱ. 세계에 대한 자아의 대응방식
Ⅲ. 심리적 기제와 의식의 원형
Ⅳ. 존재론적 인식으로서 시간과 실존
Ⅴ. 맺음말
참고문헌
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