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김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2009 고전문학과 교육 Vol.18 No.-
There appeared many of changes in 17th Century of Yi Dynasty. One of the most important changes was the literary thoughts. From the early Yi Dynasty almost all of the gentry who was as an illustrious official as well as a man of intellectual thought that the literature might be related to the Tao at least. But the intellectuals in 17th century thought that the literature might not be related to the Tao. Instead the literature might have its own aesthetic value. This changes in literary thoughts corresponded with the various changes in the philosophical thoughts. The most distinguished changes of the branches of learning was the philosophy of mentality. In brief they thought that the Seong[性] embodied the idea of Tao and the Jeong[情] embodied the idea of Human. The former was more important than the latter. But philosophers were skeptical about the values and the relations between these two notions. Some philosophers might think that the latter would be more important to the ordinary human being. The notion of Cheon Gi Ron accumulated the knowledges of human mentalities and also provoked the study of human mentalities. Through this notion they asserted that Tao and literature were different with each other and they should express their spontaneous emotions through literature without philosophical or moral control. The intellectuals who valued Belles Letters understood the changes which appeared in the various fields of Yi Dynasty. They accept the human emotions freed from moral controls and they thought that the literary works were not a kind of philosophy or moral but a kind of art. The brothers of Kim Chang Hyup[金昌協 1651~1708] and Kim Chang Hup[金昌翕 1653~1722] took a remarkable position in these changes. Soon after, Sin Yu Han[申維翰 1681∼?], Cho Ku Myung[趙龜命 1693~1737], Yu Han Jun[兪漢雋 1732~1811] succeeded. From Park Je Ka[朴齊家 1750~1805], through Kim Jeong Hui[金正喜 1786~1856], and at last to the modern literary men, the literature of Belles Letters establish its status as one of the branches in the division of social labor.
김성룡 ( Seong Ryong Kim ) 한국문학교육학회 2011 문학교육학 Vol.36 No.-
Which is the role of literary education in these times? For what purpose we teach literary works to young generation? Every one says that we are all under the multi sensory system. Media present several kind of films and dramas animations ets. all of them are based on the multi sensory system, especially visible and audible sensory system. On the contrary literary works can`t show us the literary world. We decode signs and imagine the literary world. Senses are more comfortable to us than the signs. We moderns adapted ourselves to the multi sensory system which the media have presented. In these conditions, the literary education would cease to its traditional way of education and should try to find out new way of sensory-oriented education. Or at least we should try to find out the way of transforming literary works to the other multi sensory art forms e.g. films, dramas, comics etc. But the value of literature is not to present amusement. Media is subjected to capital, and it also obedient to the masses. Masses has given a blind power to the media. Capital has obtained profits from the masses through media. Only literature can be free from the capital and the masses. Literary workers and literary educator also must give attention to the media capital system and blindness of masses. Under the multi sensory system and under the reign of media, we must find out the revolutionary power from the literary works and must educate the power of negation through literary work.
14세기 초 몽타유의 이단과 민중 문화 : 미시사적 접근을 통해 본 중세 민중의 기독교와 문화
김성룡(Seong Ryong Kim) 영남신학대학교 2006 신학과 목회 Vol.25 No.-
Catharism accepted the existence of two opposite principles, one of good and the other dark. One was God, the other Satan. Catharism was based on a distinction perfecti and on the other hand the mass simple believers. Montaillou was the last village which actively supported the Cathar heresy. It had been one of the chief heresies of the Middle ages, but after it had finally been wiped out in Montaillou between 1318 and 1324, it disappeared completely from French territory. It is difficult to say the Catholic church to control the medieval society. The people of Montaillou did not live in a state of anomy or disorder. It was not sin but something socially shameful to lead Montaillou. In passing we should note that popular against tithes and indulgences was not the only thing which linked the conquered Cathars of 1320 to victorious Reformers of 1520 to 1580, whether German Lutherans or the Huguenots of Languedoc. Both movements were concerned with the Pauline theme of justification by faith.
김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2004 고전문학과 교육 Vol.7 No.-
As Shilla Dynasty succeeded in union war, so the Korean Peninsula could be united. Shilla Dynasty imported advanced culture from Tang Dynasty. Shilla Dynasty refined. But the traditional culture also held out especially the magical ritual. Literature was a branch of the magical ritual or at least it was an important part of that ritual. We can find many of those examples from the old records in Chinese characters. These records recorded that literature had the magical power and literary works could influence ghosts and gods. However these literary works seldom lyrical ballads or written works. They were often oral tradition. As we know oral signs are different from written signs from the points of the scenic, the instancy, the facial, the situational, the oral literature is more suitable than the written literature. The oral literature makes a deep impression instantly and collectively. There were three kind of traditional literary groups in United Shilla Dynasty, first a border group, second Hwarang group and the last transitional literacy. Pihyong, Cheyong, Jigui are belong to the first group. They can't be seperated from the ritual. The songs about them might be created and handed down from generation to generation among the natives. At last the songs or literary were transformed into an amulet to avert evils. When the Queens reigned the Dynasty, Wharang, for example Yungcheonsa, Chungdamsa, and Wolmyongsa invited to conduct rites of maintain peace and order in Shilla society. They created Hyangga and contributed themselves to these rites. Hyangga was thought to contain the idea of these social tranquility and to have the magical power of desire of social stability, however, later these were restricted to individual ideas and desires. Wanggeoin is the typical model of intellectual in transitional periods. He was grouped to be a member of Kukin and also to be an writer. He wrote an incantation on the one hand, and wrote a literary work on the other hand. So we could reason that literary work did not differ from the incantation.
김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2003 고전문학과 교육 Vol.6 No.-
Choe Chiwon is one of the Il-Dae-Sam-Choe[一代三崔] who were the typical literacies through the late Shilla to the early Koryo Dynasty. They all studied at Tang Dynasty and they also passed the civil examination of Tang Dynasty. But their political participates were very different each other. Cho Chiwon took part in Shilla Dynasty. He returned to Shilla Dynasty and submitted his literary works which were written at Tang Dynasty. Some of them were official records and some were works in behalf of senior officer. So some researcher devaluate his literary works. But it was the trend and the fashion of that time. He hoped to serve at Shilla Dynasty. But his official service had many restrictions. The hardest barrier so which he couldn't overcome was that that was rooted in his social status. So he no more hoped his government, he retired to Mt. Kaya. It is regret that the talents like he couldn’t do his best at their home land. His desire was to become a court writer. But Shilla government was too backward in Medieval civilization. He thought that literary works must be composed with many figures and composed under the rule of parallelism. Of course those tropes were the fashion of his time. But according to his thought we can also declare that literary works must be elaborated with many of literary devices. He declared that literature was very important thing like the religion. Many Buddhist monks studied also Tang Dynasty. They said that all were dependent on the mind[心],the mind was the last and the first one. The monks thought that the mind was more important than the mouth[P] that means the literacy or the letter or the written. But Choe Chiwon did not think so. He declared that the mind could do appear itself and maintain itself only with the letter. As this he prove the value of the literature. As the Medieval poet and writer and a certain kind of philosopher, he is the first Medieval man in Korean history of literary thought.
김성룡 ( Kim Seong-ryong ) 한국문학치료학회 2012 문학치료연구 Vol.25 No.-
이 논문은 16세기 사화기의 조선 사회에서 문학의 효용과 기능에 대하여 탐구하였다. 이를 위하여 이 시대의 대표적인 문인으로 알려진 홍귀달, 이행, 신광한 등 세 명의 관각 문인을 대상으로 하여 각각 경험한 사화의 내용을 검토하고 이러한 시기에 이들이 창작한 문학 작품을 살펴보았다. 그 결과 홍귀달은 무오사화와 갑자사화 두 번의 사화를 모두 다 현역 관료로서 최일선에서 경험했다. 부조리함을 글로써 바르게 하는 것을 문학의 역할이라고 여겼다. 이행은 무오사화, 갑자사화, 기묘사화를 겪었다. 이행은 사림파에 의해서 변화된 문학의 풍토를 개혁하는 데 힘을 쏟았다. 기묘사화와 을사사화를 경험했다. 긴 은거 기간 동안 개인적인 깨달음을 중시하는 문학을 개척했다. 사화는 당대의 문인들로 하여금 관료로서의 통치 행위 뿐만 아니라 문인으로서 사회적 의사소통의 역할을 깊이 깨닫게 했다. 또한 자신과 생각을 같이하는 동료들과의 연대 의식을 갖게 했으며 이러한 소속감이 매우 중요하다는 것을 깨닫게 했다. 그러나 그러는 한편으로 인간의 노력을 넘어서 시대의 운명과 개인적 운수와 같은 것이 있다는 수동적인 역사관은 더욱 깊어졌다. 이러한 좌절과 절망의 시기에 문학은 치유의 기능을 어느때보다 더 강조되었다. 바른 소리를 내는 것이 중요한 것이 아니라 함께 공감하고 함께 공명할 수 있는 것이 더 중요했다. 이것이 이 시기에 발견한 문학의 역할이었다. 이것은 단순히 개인적 정서의 토로에 그치지 않고 문학이 사회적 의사소통의 수단으로써 드러내야 할 내용이 되었다. In this article the utility and function of literature are investigated. For the purpose the academic writer of 16th Century Yi Dynasty Hong Gui Dal, Yi Haeng and Shin Kwang Han are studied. Hong had experienced two calamities of savants. These calamities make him accept that the obligation of literature was to reform the social abuses and absurdities. Yi had experienced three calamities of savants. These calamities make him feel the responsibility to reform literary style of those periods which was polluted by the new literacies. Shin Yi had experienced two calamities of savants. Between these two calamities he lived in retirement several years. He devoted to create the literary works which contained his individual realizations. These calamities made the intelligent of that period realize the importance of the function of social communication of literary works. They began to feel the a sense of solidarity and realize the importance of his positions in political parties. In addition they also felt that there might be a certain kind of fortune the same as at the level of nation as at the level of person. In result the sympathy became much more important values. These are found in these periods.
김성룡 ( Seong Ryong Kim ) 한국문학교육학회 2009 문학교육학 Vol.28 No.-
I think that the criticism in Western Europe is different from the East Asian 비평(批評: /Bipyeong/). There must be differences between the Modern criticism and the Middle Age criticism, there also be differences between the Western Europian criticism and East Asian criticism. In the East Asia the criticism was developed in the 4~5th century in China when there were in a state of disorder. Too many intellectuals were set fee from the tie of their native province and they were invited by many of the ambitious persons. Jong Yong[鍾嶸 469?∼518?]`s important book titled Si Pum[詩品] was brought out under the circumstances of these necessity. Pum[品] means evaluation and ordering by criterion. Pum[品] became the same thing as Pyeong[評], the criticism. A few centuries later there brought out Bi[批] as a kind of literal activity. But like Pyeong[評] it was an ordinary cultural activity at first. In Song Dynasty, Bi[批] meant choosing good literary works and indicating the reason why these were good. It followed mark with dots on the side of good phrases or characters. And after a long time, in a certain period, these two different literary activities, Bi[批] and Pyeong[評], merged into one literary activity the same as we know Bi-Pyeong[批評], the criticism. During the Middle age Korean literacies and aristocrats used the two things in three way. One is the grading literary works in Kwageo[科擧], the highest level state examination to recruit ranking officials. The official examiner evaluated the examination papers which were always in the form of literary works. Then give marks and grade the candidates. They did Bi[批] and Pyeong[評], evaluating and ordering. And the second is in the field of literary education. In the middle age the official school were not so efficient method to pass the state examination. So the candidates must study in private school and learning was more important than the education in the case of literary education. Good books were very important to study by themselve. These books contained selected prose and poems with the marks and evaluations that worked a good indication how literary works were written. Third, on the way of creating literary works the criticism did a critical role in its literal sense. Creators of literary works sent his literary works to his friends or masters to seek the criticism. Then the critics used to commented good advises, but in some cases the critics mended or changed the literary works. As the critics were plural so the comments sometimes collided. At that case the worker must decided but what is more important is that the critics and the criticism also was not the kind of consumer, a distributor and a guide. These were the case in the Modern Western Europe not in the Middle Age of East Asia. Nowadays the culture and education became democratic. I expect that the culture and the education will be immanent in every person`s personalities so the critics will be. So the critic systems of Modern Western Europe will be collapsed into an every person`s culture which is similar to that of the Middle Age of East Asia.