이창동의 영화 <밀양>에 대한 분석적 논평
Psychoanalytic Comment on Lee Chang-Dong’s Film <Secret Sunshine>
1
조회
0
다운로드
4
인용
0
참고문헌
키워드
초록
Lee Chang-Dong’s film <Secret Sunshine> made a sensation in Korea for a while, because it deals with very sensitive religious issues of crime and revenge, salvation and repentance, forgiveness and etc. After losing her husband, a young widow Shin-Ae with her only son relocates to a small-town called Milyang for a new start. That place was her husband’s old hometown. But one day her son was suddenly kidnapped and murdered by a familiar neighbor. When tragedy struck, one local man Jong-Chan stood by her through all of her struggles and tried to encourage her. But she was driven to despair, and then had religious help from the church. Furthermore she was persuaded to forgive a murderer in prison. When she met him in prison for the sake of forgiveness, he announced to her that he already was forgiven by God, and he looked very happy and overwhelmed with joyful blessed mind. She was shocked to his comment, and fell down. Just after meeting, she was suddenly changed to a defiant attitude toward Christianity, and began to act-out her revengeful mind. As a result she was admitted to psychiatric hospital, and after discharge she returned to her home with cool mind, but Jong-Chan tried to protect and support her endlessly. He was indeed real secret sunshine to her. This story is very painful and impressive because it is not a story about the others, but ourselves. We can simply diagnose her condition as posttraumatic stress disorder, but do we have really helpful means for her? Indeed we have to admit that there is no single or simple resolution. Above all things, she requires well-timed mourning process, and her self-understanding and self-acceptance just before undeserved forgiveness. Her main defense mechanisms are very primitive and immature, those are denial, projection, splitting, projective identification, primitive idealization, rationalization, acting-out and etc. Besides she reveals many hidden minor faults that were indirectly induced to her son’s death, those are as-if quality, lie, self-conceit, vanity and etc. Moreover she was not aware that her religious faith was shallow, and then she had not yet qualified for the forgiveness. After all impatient and forced religious intervention without proper therapeutic approach and mourning process resulted in more aggravated conditions. She needs for a safety zone, persistent concerns and care-taking, empathic understanding and sharing in here and now, and proper self-understandings. Psychoanalysis 2017;28(1):1-11
Abstract
Lee Chang-Dong’s film <Secret Sunshine> made a sensation in Korea for a while, because it deals with very sensitive religious issues of crime and revenge, salvation and repentance, forgiveness and etc. After losing her husband, a young widow Shin-Ae with her only son relocates to a small-town called Milyang for a new start. That place was her husband’s old hometown. But one day her son was suddenly kidnapped and murdered by a familiar neighbor. When tragedy struck, one local man Jong-Chan stood by her through all of her struggles and tried to encourage her. But she was driven to despair, and then had religious help from the church. Furthermore she was persuaded to forgive a murderer in prison. When she met him in prison for the sake of forgiveness, he announced to her that he already was forgiven by God, and he looked very happy and overwhelmed with joyful blessed mind. She was shocked to his comment, and fell down. Just after meeting, she was suddenly changed to a defiant attitude toward Christianity, and began to act-out her revengeful mind. As a result she was admitted to psychiatric hospital, and after discharge she returned to her home with cool mind, but Jong-Chan tried to protect and support her endlessly. He was indeed real secret sunshine to her. This story is very painful and impressive because it is not a story about the others, but ourselves. We can simply diagnose her condition as posttraumatic stress disorder, but do we have really helpful means for her? Indeed we have to admit that there is no single or simple resolution. Above all things, she requires well-timed mourning process, and her self-understanding and self-acceptance just before undeserved forgiveness. Her main defense mechanisms are very primitive and immature, those are denial, projection, splitting, projective identification, primitive idealization, rationalization, acting-out and etc. Besides she reveals many hidden minor faults that were indirectly induced to her son’s death, those are as-if quality, lie, self-conceit, vanity and etc. Moreover she was not aware that her religious faith was shallow, and then she had not yet qualified for the forgiveness. After all impatient and forced religious intervention without proper therapeutic approach and mourning process resulted in more aggravated conditions. She needs for a safety zone, persistent concerns and care-taking, empathic understanding and sharing in here and now, and proper self-understandings. Psychoanalysis 2017;28(1):1-11
참고문헌 (28)
- Alford CF., "What evil means to us" (1997), Cornell University Press
- Baumeister RF., "Evil: inside human violence and cruelty" (1999), Henry Holt and Company
- Becker E., "Escape from evil" (1985), Simon & Schuster
- Berke JH., "The wellsprings of fascism: individual malice, group hatreds, and the emergence of national narcissism", Free Assoc, 6, pp.334~350 (1996)
- Bose J., "Trauma, depression, and mourning", Contemp Psychoanal, 31, pp.399~407 (1995)
- Bowlby J., "Processes of mourning", Int J Psychoanal, 42, pp.317~340 (1961)
- Buber M., "Good and evil" (1980), Prentice Hall
- Burch B., "Mourning and failure to mourn: an object-relations view", Contemp Psychoanal, 25, pp.608~623 (1989)
- Freud S., "Beyond the pleasure principle", pp.1~64 (1920), Hogarth Press
- Freud S., "Mourning and melancholia", pp.243~358 (1917), Hogarth Press
- Grand S., "The reproduction of evil: a clinical and cultural perpsective" (2000), Analytic Press
- Kim HN., "Loss and mourning: letting go and mental development", J Korean Psychoanal Soc, 16, pp.142~156 (2005)
- Klein M., "Contributions to psychoAnalysis, 1921-1945" (1964), Mc-Graw-Hill
- Klein M., "Envy and gratitude. In: Khan M. Envy and gratitude, and other works, 1946-1963", pp.176~235 (1975), Hogarth Press
- Kris AO., "The lure of hypocrisy", J Am Psychoanal Assoc, 53, pp.7~22 (2005)
- Kubler-Ross E., "On death and dying" (1969), Macmillan
- Lansky MR., "The impossibility of forgiveness: shame fantasies as instigators of vengefulness in Euripides’ Medea", J Am Psychoanal Assoc, 53, pp.437~464 (2005)
- Lee BW., "Antisocial society", J Korean Psychoanal Soc, 16, pp.67~81 (2005)
- Lee BW., "Psychological insights of Jesus and Freud", Psychoanalysis, 20, pp.31~44 (2009)
- Lee MS, "The inner world of victims of ‘May 18 Gwang-ju Democratic Movement’ through the dreams", J Korean Psychoanal Soc, 13, pp.153~158 (2002)
- Miller AG., "The social psychology of good and evil" (2005), Guilford Press
- Parkes CM., "Bereavement; studies of grief in adult life" (1972), International Universities Press
- Peck MS., "People of the lie: the hope for healing human evil" (1983), Touchstone
- Pollock GH., "On mourning, immortality, and utopia", J Am Psychoanal Assoc, 23, pp.334~362 (1975)
- Taylor R., "Good and evil" (1999), Prometheus Books
- Wolfenstein M., "Loss, rage, and repetition", Psychoanal Study Child, 24, pp.432~460 (1969)
- Yi CJ., "A story of a worm" (1985), Yolimwon
- Zimbardo P., "The Lucifer effect: understanding how good people turn evil" (2007), Random House