Earticle

본 연구의 목적은 에니어그램의 3가지 하위유형과 사주명리학의 지지 생왕묘의 유사성을 고찰함으 로 에니어그램의 하위유형의 이해의 폭을 넓고 깊게 확장하는 것이다. 구체적으로 지지 생왕묘를 지장 간, 12운성, 12신살, 점성학의 4가지 측면을 통하여 에니어그램의 하위유형과 비교하여 유사성을 고찰 하였다. 연구 결과에 따른 결론은 다음과 같다. 첫째, 에니어그램의 하위유형과 지지 생왕묘를 지장간적 측면에서 살펴본 결과 묘고지의 지장간적 요소가 과거지향성을 특징으로 가져 자기보존 하위유형, 왕지의 현재지향성은 일대일 하위유형, 생지 는 미래지향적인 특징을 가져 사회적 하위유형과 유사성을 나타낸다. 둘째, 에니어그램의 하위유형과 12운성적 측면에서 자기보존 하위유형은 생지, 일대일 하위유형은 왕지, 사회적 하위유형은 묘고지로 각기 유사성을 나타낸다. 셋째, 에니어그램의 하위유형과 12신살적 측면에서 생은 역마살, 왕은 도화살, 묘는 화개살로 자기 보존 하위유형은 화개살, 일대일 하위유형은 도화살, 사회적 하위유형은 역마살로 각기 유사성을 나타 낸다. 넷째, 에니어그램의 하위유형과 점성학적 측면에서 생은 활동궁, 왕은 고정궁, 묘는 변통궁으로 자 기보존 하위유형은 활동궁, 일대일 하위유형은 고정궁, 사회적 하위유형은 변통궁으로 유사성을 나타 낸다. 핵심어의 측면에서 에니어그램의 하위유형과 지지 생왕묘의 물질(안전), 성(자기중심), 사회적 관계 (타인중심)로 일치하는 점은 인간의 내면과 운명이 고대의 지혜에서 그 형식을 달리할 뿐 본질에서 동 일하다는 점을 알 수 있다. 결과적으로 에니어그램의 하위유형과 지지 생왕묘는 자기보존 하위유형은 묘고지, 일대일 하위유 형은 왕지, 사회적 하위유형은 생지로 각기 유사점을 가진다.

The purpose of this study was to examine the similarities between the Enneagram subtypes and the Jiji SeangWangMyoji of Saeju Myongology. It broadens the breadth and depth of understanding of the subtypes of the Enneagram. Specifically, the Jiji SeangWangMyoji was analyzed through the four aspects of Jijangan, 12UnSeoung, 12Shenshǎ, and astrology. Similarity was examined by comparing it with the subtypes of the Enneagram. The conclusions based on the results of the study are as follows. First, as a result of comparing the Enneagram subtype with Jijangan, Myoji has a past orientation and is similar to the self-preservation subtype, Wang's present orientation is similar to the one-to-one subtype, and Seang is similar to the social subtype due to its futuristic orientation. Second, when comparing the Enneagram subtype with 12unseOung, the self-preservation subtype shows characteristics similar to Seangji, the one-to-one subtype to Wangji, and the social subtype to Myoji. Third, comparing the enneagram subtype and 12 Shenshǎ, in 12 Shenshǎ with SeangWangMyoji, Seangji corresponds to Yeokmashǎ(destiny of mobility), Wangji corresponds to Dohwashǎ, and Myoji corresponds to Hwagaeshǎ. The self-preservation subtype is similar to Hwagaeshǎ, the one-to-one subtype is similar to the characteristics of Dohwasha, and the social subtype is similar to Yeokmashǎ. Fourth, when comparing the three characteristics of the enneagram subtype and astrology, Seangji responds with a cardinal sign, Wangji responds with a fixed sign, and Myoji responds with a mutable sign. The self-preservation subtype shows similar characteristics to the cardinal sign, the one-to-one subtype shows a fixed sign, and the social subtype shows a mutable sign. Comparing the keywords of enneagram and Saju Myungri-Hak, it is consistent with the subtype of enneagram and Jiji SangwangMyoji's material(safety), gender(self-centered), and social relations(other-centered). This is the same in essence, although the inner and the fate of humans differ in form in ancient wisdom. As a result, the subtypes of Enneagram and Jiji SangwangMyoji' show similarities with Myoji for self-preservation subtypes, Wangji for one-on-one subtypes, and Seangji for social subtypes.

구르지예프의 3과 7의 법칙에 대해 동양의 주역 상징 체계로 접근하여 살펴보고 그 유사성과 의미 를 더욱 확장하여 에니어그램의 이해의 폭과 깊이를 넓히기 위한 것이다. 본 연구의 연구 결과에 따 른 요약은 다음과 같다. 에니어그램의 원은 창조된 모든 것은 완전하고 절대적인 1과 0으로 회귀하려는 순리와 법칙 아래 에 있음을 표현한 것이다. 1은 창조된 우주로서 원이며, 텅 빔(空)이자, 순야타(Śūnyatā)라 불리는 0 은 창조되기 전의 기하학적 점이 된다. 주역의 3은 소성괘의 도상으로 나타나고 음양의 통합을 표현하는 숫자이다. 주역에서 인간은 천지 인이 조화와 합일을 이루어 세상을 영위한다고 보았기에 세 개의 획으로 나타내고 이를 삼재(三才)라 고 한다. 팔괘는 이 3획의 소성괘로 형성된다. 동양에서 3은 탄생의 숫자이다. 3에서 비로소 만물이 드러난다. 원방각의 각에 해당하며 천지인 삼재의 조화를 나타낸다. 삼태극으로 표현되기도 한다. 주역에서 효의 위치를 나타내는 용어는 위(位), 정(正), 중(中)이다. 주역에서는 때를 아는 것을 매 우 중요하게 여기는데 중을 얻으면 어느 때 어느 장소나 이치에 합당할 수 있기 때문이다. 중은 정을 포함하는 개념으로 정하지만 중하지 않을 수 있으나 중하면서 정하지 않는 때는 없다. 주역은 중(中) 을 구하는 학문이다. 중용에 의하면 만물은 중화에서 자라난다고 한다. 주역은 변역이며, 6획 대성괘의 초는 다른 괘의 상으로부터 온 것이고 상은 다른 괘의 초로 간다. 그래서 시작이 끝이고 끝이 시작인 영원한 순환을 가리키는 것이다. 주역은 2의 6승(64괘)이며, 에니 어그램 7의 법칙을 구성하는 구성요소가 6이라는 점에서 일치를 보인다. 6효는 공간적으로 6합으로 나타나며 중심을 포함하면 6+1=7로 표현된다. 3의 법칙은 주역에서도 창조의 법칙으로 나타나며 이는 중으로 표현된다. 7의 법칙은 주역에서 6 효, 또는 2의 6승(64괘)으로 나타나며 이는 순환과 변화를 의미한다.

The purpose is to expand the breadth and depth of understanding of the Enneagram by approaching Gurdjieff's 3 and 7 laws using the Oriental Zhouyi symbol system and further expanding their similarity and meaning. A summary of the findings of this study is as follows. The circle in the Enneagram means that everything created is perfect. A circle is an expression of the logic and law of returning to absolute 1 and 0. 1 is a circle as a created universe, an emptiness (空), and 0, called Śūnyatā, becomes a geometric point before creation. 3 is shown as an illustration of Zhouyi Sohseong Goae. A number representing the middle of yin and yang. In Zhouyi, humans lead the world in harmony and unity. Therefore, it is represented by three lines. This is called Samjae(三才). 8Goae is formed from 3 lines of Sosung Goae. In the East, 3 is the birth number. Everything is revealed only from 3. 3 corresponds to the angle of a circle. It represents the harmony of Samjae(三才) elements of heaven and earth. It is also expressed as Three Taegeku. Zhouyi is the discipline that places the most importance on middle(中). According to Doctrine of the Mean, everything grows in neutralization. Zhouyi is a Book of Change. The first lines(初) of the six lines Daesung Goae came from above lines(上) of another Goae. The above lines(上) goes to the first lines(初) of another Goae. So the beginning is the end, and the end is the beginning. It indicates an eternal circulation. Zhouyi is 2 to the sixth power(64), and they agree that the components that make up the law of Enneagram 7 are 6. The 6 lines spatially appears as a sum of 6. If the center is included, it is expressed as 6+1 = 7. The law of 3 appears in Zhouyi as the law of creation. This is expressed as medium(中). The rule of 7 appears as 6 lines or 2 to the sixth power(64Goae) in Zhouyi. This means circulation and change.

This paper is aimed at studying, and rectifying misunderstandings, of J. D. Salinger's works in the light of his daughter Margaret A. Salinger’s Dream Catcher: A Memoir. Salinger pursued Oriental ideas including Zen Buddhism and Vedanta theory. He studied and practiced Orientalism and Zen at the American Zen Center in the 1940s. Since Salinger lived a secret life for a long time without relationships with his family and others, we have had to read his works themselves without considering his biography. However, Margaret’s Memoir sheds light on the mystery of Salinger's writings and gives acute psychological insights to researchers. Through her Memoir, she makes readers reconsider Salinger’s works. Accordingly, her memoir has become one of the best books to reignite Salinger criticism. Thanks to this book, we can understand the Salinger myth in the papers published from the past until now, and studying his works can be vivid and strong again like in the 1960s. This new interest has been, called, “the second Salinger Industry.”

The purpose of this article is to test the mediating role of the perceived value in the influence of the festival servicescape on the behavioral intention of the festival visitors. The sample was collected at the Yeongam Wangin Culture Festival. The key findings of this article are as follows. (1) The festival servicescape does not have direct influence on the behavioral intentions. (2) The festival servicescape has indirect influence on the behavioral intention through the intermediation of the perceived value and the festival satisfaction. (3) The path of the indirect influence moves in the following order, the festival servicescape, the perceived value, the festival satisfaction, and the behavioral intention.

The purpose of this article is to test the impact of servicescape image on the behavioral intention of visitors in festival setting. The framework of a cognitive-affective destination image serves as the model for the study. The sample was collected at the Chungdo Bull Fighting Festival. The key findings of this article are as fallows. (1) The visitors' cognitive image on the festival servicescape directly affects the behabioral intention. (2) The cognitive image of the servicescape has an impact on the affective image of the festival such as pleasure and arousal. (3) The affective image of the festival has an impact on the behavioral intentions of the festival visitors. (4) The arousal of the affective image influences to pleasure.

This study analysed the background of its birth, development strategies, financing and evaluation of a non-profit Co., New Brunswick Development Corporation (Devco) in the city of New Brunswick, New Jersey, to revive the urban center through the real estate development. Findings of this study are summarized as four points. First, the central areas of many Korean cities are suffering from declining markets and population. Second, Until 1970s the American urban renewal project was slum clearance, but it was changed to urban revitalization since then. Third, the strategies of Devco for the urban renewal are categorized as firms' working environment improvement, inducing art and school to the downtown, and inducing health-related industries. Finally, the city of New Brunswick and Devco have separate responsibilities for the urban renewal, i.e., the city has the responsibilities in the area of road management, housing renewal, in the other hand, Devco take the responsibilities for real estate development of office buildings and commercial buildings. As a result, central area development is effectively carried out through subsidy and project financing. The evaluation of this private and public partnership is mixed.

본 연구는 인물개념형성프로그램으로 난화기의 정신지체아에게 인물 개념을 획득하는 것을 목적으로 하여, 난화기의 남자 정신지체 고등부 학생을 대상으로 36회기를 실시한 후 970장의 자료를 주요 단계별로 구분하여 특징을 분석하였다. 본 연구에 나타난 결과에 따른 결론은 다음과 같다. 첫째, 본 연구에 사용된 인물 개념 형성 프로그램은 정신지체아의 인물 표현에 효과적인 것으로 나타났다. 둘째, 표현 특징에서 조합 표현과 인물 요소의 비일관적 적용은 충동성과 목적지향성의 부족으로 파악된다. 끝으로, 정신지체아를 대상으로 발달을 촉진시킬 수 있는 많은 미술 치료의 연구를 기대한다.

This research purpose is to shape the concept of figure in adolescents at scribbling stage having MR with program formation concept of figure. With 36 sessions, it aims that MR express the figure for the purpose. 970 pieces are divided into main sessions and analyzed distinctively. The results of this study are following; First, the program about formation of figure concept applied this research is effective for adolescents with MR. Second, the aggregative expressions and the inconsistent applications of figure components reveal the lacks of purpose-orientation and the impulsiveness. Finally, the field of art therapy needs more programs and researches that promote the developments of MR.

보스와 고야의 작품을 중심으로 그림자상을 살펴본 결과와 논의를 통하여 내린 결론은 다음과 같다. 보스는 정통파적 종교적 신앙심에서 그의 작품을 제작했지만, 당시의 선한 신으로만 향한 의식이 정점에 달하여 그리스도교 신앙에 통합되지 못한 억압된 그림자가 원형적 그림자에 연계되어 수많은 괴물, 악마와 지옥의 형상이 기괴해져 가는 과정으로 파악된다. 후기에 고야의 시대에서는 숱한 전쟁을 일으키는 계기가 되며 인간이 인간에게 악마로 군림하는 고통을 낳은 것이다. 고야의 그림은 표면적으로는 폭력의 형식을 취하지만 전체적인 흐름과 심층적인 측면에서는 집단적, 원형적 그림자로 투사로 인하여 발생하는 인간 비극이 최후에 달한 시기에 자기 원형에 의한 보상작용의 표현이고, 그의 풍자는 사회적인 악이나 구질서만을 겨냥한 것이 아니라 인간 본성 자체를 직면하게 한다. 고야는 한 집단이 한 집단을 타자화하여 그들이 악의 근원이라고 저주하고 파괴하는 행위에 대하여 그것이 바로 악이라고 규정하고 있다. 현실의 폭력을 넘어서 그 폭력이 기원하는 근원에 관하여 냉철히 직시한 작가이다.

This study examines the Shadow and Archetypal shadow expressed in paintings of Bosch and Goya as symbolic images. The results of discussion are following ; Bosch made his works of art with the orthodox faith. But, the suppressed shadow that wasn't unified medieval faith was connected with archetypal shadow. This influenced his paintings, and produced plenty of monsters, devils, and hell shapes. Externally Goya took forms of violence in his paintings. But, that was a tragic expression originated with projection of archetypal shadow and collective shadow in general and in depth. He satirized not only social vice and old system but also human's own nature. Goya, the artist with cool-headedness, faced up to source of violence beyond actual violence.

This study focuses on the symbolic meaning of child images in Modern Art The paper deals with Miro Joan, Fernand Leger and Paul Klee in Western paintings, and Kim ki-chang, Jang uk-jin and Lee joong-sub in Korean paintings. Their works show the characteristics of humor and play, and the painters express child images directly in their arts.The results are following ;Lee expressed the characteristics of humor and play by archetypical child and bull paintings. Jang created the type of child painting and admired the purity of children. Kim replaced a child with a fool and showed a style of fool-painting. He expanded the style of fool-painting on the basis of childish mind.Miro took the humor out of the fantastic world. He created the child image being directly influenced of childish mind.Leger, in his later, expressed the obvious characteristic of play and it was the representation of his potential childish mind. Klee represented the characteristics of humor and play in his paintings. It is concluded that the characteristic of children`s drawings in Modern Art was the action of childish mind being revealed in the unconsciousness. The childish mind works as children's drawing in expression of form, and it reveals directly as child image in expression of content. Especially, childish mind represents the tendency of novelty, and the characteristics of play and humor.

Choi, Hie Sup & Shim, Sang Wook. “A Study on Using Pluralistic Literary Theory in Postmodern Age.” Studies in English Language & Literature. 40.1 (2014): 231-246. This paper is to examine the using pluralistic literary theory in postmodern age. Most readers assume that great literature was universal and expressed general truths about human life, and that readers required no special knowledge to read a work. However, things began to change now: Readers of literature have been troubled by a seemingly endless series of challenges to the common sense. Therefore literary study must research the text by the pluralistic theories employing not any one method in interpreting a work of art but every method which might prove efficient. In addition to this, literary study must be surveyed the text by the pluralistic theories employing not any one method in interpreting a work of art but every method which might prove efficient. As we know structuralism hit the headlines when Colin MacCabe, who wrote an article according to structuralism in literature, failed to obtain a tenured appointment at Cambridge University in 1980. To know pluralistic literary theories we must understand filiation and affiliation in Edward W. Said’s travelling theory, and ‘context framework’ which involves the circumstances that form the setting for an event, statement or idea about author, reader, language, text, and reading. (Jeonju University)

Shim, Sang Wook. “An Uncovered One hand clapping koan in Salinger’s “Teddy”.” Studies in English Language & Literature. 38.2 (2012): 89-105. Salinger’s “Teddy”(1953) in Nine Stories is the first chance to meet Orientalized persona by a Zen koan, which is “We know the sound of two hands clappings. But what is the sound of one hand clapping?” “Teddy” is composed of a dialogue between the ten-year-old child prodigy Teddy McArdle and a skeptical education professor Bob Nicholson. Though some critics saw the title character of Teddy as an obnoxious, psychotic brat. a astute reader recognized that Salinger was sympathetic to Teddy’s a Vedantic vision of life, and later critics recognized that God-seeker Teddy is the prototype from the re-designed Seymour in the Glass Family Series. Meditation is a direct challenge to our narrow rationalistic habits, and education also should be based on meditation since Zen is an anti-rational Buddhist sect which means meditation. and koan is central to the Zen practice. Accordingly Salinger’s Oriental religious ideas have made him an important figure showing Teddy’s reincarnation in the Oriental religion, (Jeonju University)

“Hemingway’s ‘The End of Something’: the Meaning of Majorie’s end in the Postcolonial view.” Studies in English Language & Literature. 36.4(2010): 55-69. This paper is to examine the meaning of Majorie’s end of love in Hemingway’s “The End of Something,” which is a love affair of Nick and Marjorie by the postcolonial view. Carlos Baker said Nick bluntly concludes his serious love affair with her through a previous agreement with his friend Bill. Before the end of the love affair, Nick rows Marjorie past a landscape romantically associated with their love. Then rejecting her gentle and affectionate reminders, he tells her, “It isn’t fun any more.” Yet when she leaves after hearing the end of their love from him, he feels neither joy nor release, only that “everything was gone to hell inside of me.” Consequently, we can understand the Indian in this work is a rise in positional situation than the previous work such as “Indian Camp.” (Jeonju University)

This paper aims to analyze Hemingway's “The Doctor and the Doctor's Wife” by a postcolonial theory. Recently postcolonial studies are founded on the aim of giving prominence to voices and subjectivities previously silenced by Western colonialism. Hemingway's “The Doctor” is based on a domestic incident in the summer of 1911 in Baker's Life. Dr. Hemingway summoned American Indians to cut up some logs. On the day the Indians arrived, he followed them with a camera to the beach to take picture of them while they worked. However, Dick, one of the Indians, told him that he stole the timber, and it is a cause of conflict between the Indians and Dr. Hemingway. Since Hemingway knew that a war was where the big stories were, he wrote the epigraph of “The Doctor” drawn from a memento of the European front line. The feature of Indians like Dick really looked after a white man and they used to speak Indian language while they merely gather themselves, though Indians can speak English. In Our Time including this work, the book's title of his short stories, means a time in which there is no peace to the boy who observes and learns from sordid violence about American Indians. So, according to postcolonial point of view, we can see other aspect of American Indians different from previously studies.

This paper is to examine the double consciousness of Jews in Philip Roth's Operation Shylock (1993). This novel revolves around the ironic use of doubles and postmodernist bluring of the boundaries between fact and fiction, all related from Roth's particular Jewish perspective. He developed his art of impersonation into Operation Shylock's most excessive and audacious form. In Operation Shylock, subtitled with "A Confession", Philip Roth, author, insists that "it is not truth, but fiction." The novel describes an adventure in which Philip Roth, who is the main character of the novel and the same name with author, encounters Philip Roth, an impostor who claims himself as the novelist. The struggle between them, enacted mainly in Jerusalem, involves much verbal argument and soliloquy about the past, present, and future of the Jew, and it is full of controversial. As some critics said fiction is a world made of words, Roth wrote Operation Shylock in this manner with words. From this, we can see that he created the double consciousness of Jews, which is Zionism to build a new country in Jerusalem with the greatest hope for Jews in the past, and the Diaspora to rebuild a country in Europe through the history of Jews on the earth. We can also see he wrote it by using the main character Shylock in The Merchant of Venice written by William Shakespeare as a parody for metafiction, which is fiction itself, that is, fiction with self-consciousness.