仁祖代 前半期 왕권과 정치질서 재편 (1623~1636)

김한신 고려사학회 2020 한국사학보 Vol.- No.78

In this paper, I could show the outline of the main political currents at this time like the following. Right after the enthronement of King Injo(仁祖), the political situation was going on ascribing the political convulsion to Lord Kwanghae(光海君). And it grew arranged to impose a desirable model of monarch on King Injo. This sort of insistence rendered the instrument of limiting Injo's kingship. But King Injo was able to turn that situation by punishing several political cliques that selected hard line at some moments. Nevertheless King Injo still had not influence on other important matters. It was because of the absence of loyal group's favor and the weak authority of King Injo. At the time King Injo proceeded to enshrine his parents as king and queen officially. Because King Injo was not a son of king and queen. With this plan, King Injo attempted to expand the magnitude of his loyal group. However, Kim Ryu(金瑬), One of his loyal member, having opposed to the plan was expelled from the court provisionally. King Injo needed Kim Ryu again in order to prevent a recurrence of war with Qing(淸), the second Manchurian kingdom in China. King Injo led the new loyal group which had implemented the parental enshrinement to participate in devising diplomatic steps also. In this aspect, we can notice that King Injo accomplished some grasp of political situation with reorganization of the different loyal groups. But this was somewhat incomplete. The main frame of the above description is consisted of three points. The points are ㉠ the structural fortification of the political argument in the early period of King Injo, ㉡ the conspicuous role of small cliques subsisting in huge factions, and ㉢ the emphasis on the discrimination from the politics of Lord Kwanghae period intending to justify the enthronement of King Injo. 반정 이후 정국의 추이는 폐주 광해군을 반정이 일어난 주요 원인으로 설정하고 인조에게 모범적인 군주상을 강조하는 쪽으로 나아가게 되었다. 인조에게 이러한 과제는왕권을 정치적으로 제한시키는 장치가 되었다. 반정 이후 권력을 유지하기 위해 사림의 폭넓은 지지가 필요했고, 그 때문에 공론의 영향력이 전에 없이 커진 것이었다. 인조는 박정 등의 남이공 탄핵 사건을 계기로 이러한 틀을 전환시킬 수가 있었다. 그러나, 종친들의 호의를 얻을 수 있었던 인성군 문제나 인조의 정통성을 강화할 수 있는사친 제례에서 인조는 여전히 영향력을 가질 수가 없었다. 체계적인 대안을 제시하고인조의 의지를 실제 정책으로 실행시켜 줄 친위 세력과, 신하들을 순응하게 할 수 있는 권위가 인조에게 부족했기 때문이었다. 인조는 사친을 위한 추숭을 진행하면서, 친위 세력의 재편도 시도하였다. 인조는 이귀, 최명길의 계책과 조력에 힘입어 사친 추숭과 종묘 입묘를 마칠 수 있었다. 이 과정에서 인조는 비공신계 인물을 친위 세력으로들일 수 있었다. 그럼에도 왕권을 지탱해 주는 다른 한 축이었던 김류 세력이 없이는불완전할 수밖에 없었다. 인조는 後金의 건원 칭제 이후 대신들에게 삼사를 견제하게하는 시기에, 김류를 대신에 복귀시킬 수 있었다. 인조는 최명길을 비롯한 추숭 지지세력이 전란을 저지하는 외교적 대책 마련에 참여하도록 유도함으로써 김류 세력과의통합을 시도하였다.

1597년 전후 조선 조정과 고니시 유키나가 진영의 교섭 분석

김한신 한일관계사학회 2023 한일관계사연구 Vol.80 No.-

Around 1597, the Joseon court did not renounce its attempts to prevent Japanese reinvasion. The Joseon court communicated with the Konishi, Yukinaga camp through their envoys Hwang, shin(황신) and Kim, Eungseo (김응서), and carefully watched whether Toyotomi, Hideyoshi would actually invade Joseon again. The Joseon court received direct and indirect information from the Yukinaga camp, and perceived the internal and external situations in Japan. Although the Joseon and Yukinaga camps were adversaries, they shared common interests to some degree. Meanwhile, Kato, Kiyomasa pursued the reinvasion of Joseon in Japan’s camp, while Yukinaga was opposed to war. The Joseon court recognised that there was some scope for negotiations with regard to preventing the war with Yukinaga. It was inevitable for the Joseon court to consider that Yukinaga was not an ordinary rival to fight against like other Japanese enemies. Ironically, Joseon had to negotiate the peace-making process with an adversary like Yukinaga for its survival. It was true that the Joseon court suspected Yukinaga repeatedly, but it did not lose hope that they could negotiate with the camp. In these circumstances, negotiations between the Joseon court and Yukinaga camp critically continued for a moment, making it imperative to analyse the communication and its significance of the process thoroughly.

호텔 레스토랑 브랜드이미지와 브랜드신뢰가 재구매의도에 미치는 영향 : 서비스품질의 매개효과

김한신,하용규,김성대 관광경영학회 2016 관광경영연구 Vol.73 No.-

This study tried to verify the influence how the brand images and brand trusts affect on the service quality and the repurchase intentions. And how the service quality affect on repurchase intentions. These are essential factors for the customers to evaluate service in experience to the hotel restaurants and retaining customers on the managerial perspective. Also, the practical analysis has been done by customers who had ever used hotel restaurants located in Seoul to cross-check how to affect mediating effects of service quality on the relationship between brand images, brand trusts and repurchase intentions. In total, 300 questionnaires were distributed and 274 valid and complete questionnairs were collected for empirical data analysis. The data collected was analyzed utilizing SPSS 18.0 to identify the role of service quality as a mediator. The results of the practical analysis discovered that the brand images, brand trusts and the service quality make an influence on repurchase intentions and the service quality affect mediating effects on the relationship between brand images, brand trusts and repurchase intentions. The results of this analysis suggest that brand image and brand trust in the hotel restaurant may have a direct impact on the road to repurchase, but this is a result of providing a new implication that the quality of service leads to repurchase. The ultimate results of this study brings up the new direction in ways the management of marketing strategy management in the hotel firms.

宋代 瘟神신앙의 형성과 전개 ― 疫鬼에서 瘟神으로 ―

김한신 동양사학회 2023 東洋史學硏究 Vol.162 No.-

The people of the Song dynasty responded to the frequent epidemics in two ways: medicine and religion. First of all, the government and intellectuals of the Song Dynasty actively promoted the dissemination of medical knowledge to relieve the people suffering from the plague disaster and to eradicate the customs of shamanic treatment in southern China. On the other hand, the religious response has also undergone a notable change since the Song Dynasty, and it has been deviated from the vague fear of plague-causing demons and the reliance on exorcism for them, assuming the existence of a deity who can control the demons. In particular, through the worship of the God of Pestilence (Wenshen), the general public was able to escape from the vague fear of infectious diseases and heal the psychological trauma of the past. This study aims to analyze from a new perspective the background of the seemingly contradictory phenomenon in which southern customs spread and became larger at the same time as the correction policy on the so-called southern customs was implemented extensively by the Song Dynasty and the ruling class. In particular, rather than concluding that the outbreak of infectious diseases and the rise of the worship of the God of Pestilence in the Song Dynasty are simply strong resistance to civilian customs, we would like to understand it in terms of balance and harmony between the official realm of the ruling class and the customary realm of the private sector. Entering the Song Dynasty, assuming a more neutral image of higher-ranking gods who control the demons, temples were built for them, and periodic sacrifices and worship became more common and large-scale. In particular, the belief in the God of Plague during the Song Dynasty was the most representative form for the general public to visually recognize infectious diseases. In the end, it can be understood that in responding to the fear of epidemics in the Song Dynasty, the two realms had a mutually confrontational and complementary relationship at the same time.

고객경험관리를 통한 기업가치 극대화 방법에 관한 연구

김한신,김영민,이창호 대한안전경영과학회 2006 대한안전경영과학회지 Vol.8 No.2

唐末ㆍ五代시기 福建지역 閩정권의 宗敎정책

김한신 동양사학회 2013 동양사학회 학술대회 발표논문집 Vol.2013 No.5

중국종교(中國宗敎)의 새로운 범주화(範疇化) ― 1960년대 이후 구미(歐美)학계의 중국민간신앙(中國民間信仰)에 대한 새로운 인식 ―

김한신 단국대학교 동양학연구원 2014 東洋學 Vol.55 No.-

Until quite recently, the Chinese popular religions had been treated as just a superstitious beliefs that did not have any clear belief system nor ethical implications. Unlike the institutional religions such as Buddhism, Daoism, and Confucianism, the diffused religions like the popular religions have no religious scriptures and no priest. Moreover, the institutional religions like Buddhism and Daoism did not have dominant influence on the Chinese people's daily lifes, and the Confucianism had just weaker religious features than the others. Therefore, in early 20th century, not only Western scholars but also western oriented Chinese scholars were convinced that Chinese people are nonreligious and have interest only in secular matters of worldly life. Since the 1960s, however, a series of Western Scholars have presented fresh perspectives on the Chinese popular religions. First of all, the Western anthropologists argue that the system of spiritual beings in the popular religions was exactly equivalent to the social position class in the local society. From the sociological perspective, a celebrated scholar, C. K. Yang categorized the Chinese religions into two very different types: the "diffused religions" and the "institutional ones". And then, he demonstrated that in particular, the fist ones were closely connected with the substrate structure of the Chinese society. Contrary to the anthropologists' and the sociologists' studies on the modern Chinese popular religions, which considered them as unchanged custom, the Western Historians traced how the Chinese popular religions have experienced radical transformation since the ancient period. In particular, they emphasized the significance of the Song period (960~1279) as a watershed of the history of Chiense popular religions. Although the Yang's dichotomy helped us to understand the belief system of the Chinese popular religions, in addition, his theory used to ignore the interplay between the popular religions and the institutional religions. Recent scholarship on the popular religions has unearthed that there have been vigorous and continuous interplay between the two types of beliefs. Consequently, due to the Western scholars' researches, the Chinese popular religions became to be categorized as one of the most significant religions in Chinese history. 이 글은 기존에 미신으로만 취급되던 중국 민간신앙이 1960년대 이후 서구학계에서 새롭게 인식하게 되었던 과정에 대해 설명한다. 그들의 연구를 통해 중국 민간신앙은 불교·도교·유교와 같은 제도종교에 비해서 중국의 기층사회구조와 더욱 밀접한 관계에 있었음이 밝혀졌고, 특히 그 의례행위를 통해서 향촌 사회 구성원들의 지역적 정체성을 확립하는데 중요한 역할을 하였음이 밝혀졌다. 그러나 중국 민간신앙의 현재적 모습에만 초점을 맞춘 접근방식은 그 사회적 기능에 대해서는 비교적 명확한 해답을 찾을 수 있었지만, 자칫 중국 민간신앙이 원시적 형태에서 변화 없이 유지되어 왔을 것이라는 잘못된 인식을 갖게 할 위험이 있었다. 반면에 중국 민간신앙의 역사적 변천과정에 관한 역사학자들의 연구들은 특히 송대를 전후한 시기에 급격한 변화가 발생한다는 점을 명확하게 보여주었다. 송대에 발생한 사회경제적 상황의 변화와 더불어 민간신앙과 제도종교 사이의 상호작용은 민간신앙의 모습을 급격하게 바꾸어 놓았을 뿐만 아니라 제도종교 또한 이로부터 중대한 영향을 받게 되었다. 중국학의 다른 분야에 비해서 중국 민간신앙에 대한 구미 학계의 공헌은 훨씬 더 절대적인 것이었다. 구미 학계의 다양한 방식의 연구들은 중국 민간신앙을 단순한 미신적 믿음에서 중국 종교의 중요한 범주로 바꾸어 놓았다. 따라서 서구학계의 주요 연구 성과들을 되짚어 보는 것은 중국 민간신앙을 이해하는데 있어서 절대적으로 중요한 과정이라고 말할 수 있을 것이다.

임진전쟁기 조선조정의 對明 일본재침 경보와 양국 공조

김한신 역사학회 2022 역사학보 Vol. No.

During the Imjin War, both the Joseon and Ming courts faced an urgent problem of repelling the Japanese invasion. Through trial and error, the roles and responsibilities for tasks on the ground, such as rations transportation, arms production, and military training, were determined. However, there were times of serious conflict between two courts when appropriate measures could not be found. Although it is true that the Joseon and Ming courts were not always on good terms, nevertheless, in the midst of the Imjin War, the Joseon court frequently warned the Ming court of the growing threat to China, convincing them to intervene. By 1597, there were so many communications received through various channels that the Ming court came to realize the huge significance of Joseon as her ally and deployed a considerable number of troops based on the information sent from the Joseon court. It is due to this historical fact that Joseon should not be regarded as a “sad,” incompetent victim, responding both militarily and diplomatically to combat the Japanese invasion. 전란을 계기로 조선, 명 양측은 군사・외교의 측면에서 전례 없이 실무를 해결해야 하는 과제에 직면했다. 양측은 군량 운반, 무기 제조, 군사양성 등의 사안에서 시행착오를 겪고 그로부터 파생되는 문제로 때로 상호갈등하기도 했다. 대체로 명에서는 적정한 선에서 군사지원을 마무리하고 변경의 경계를 강화한다는 계획을 세우고 있었다. 그러나 재침 발발 직전까지 조선 조정에서는 명이 조선의 전쟁에 개입해야 하는 이유를 꾸준히 보여주었고, 명 조정에서는 이러한 정보에 기초하여 점차적으로 조선과의 공조가 불가결하다는 것을 인식하게 되었다. 이 시기 조선은 ‘슬픈’ 피해자가 아니었다. 전란을 극복하기 위해 조선 조정에서 군사・외교적으로 적극적으로 대처한 면모를 주목할 필요가 있다.

송대 瘟神 신앙

김한신 동양사학회 2021 동양사학회 학술대회 발표논문집 Vol.2021 No.4

장왕(張王) 신앙(信仰)의 발전과정 -당말(唐末),량송대(兩宋代) 민간신앙 발전과정에 대한 새로운 모색-

김한신 중국사학회 2014 中國史硏究 Vol.89 No.-

This article examined the long-term evolution of the King Zhang cult from a local to a regional cult between the late Tang and the Southern Song periods. As the King Zhang cult spread from a rural area like Guangde to the imperial capital of Hangzhou, the images of the cult diversified. During the Southern Song period, the deity won fame as an omnipresent deity who responded quickly and effectively to the people`s various requests for spiritual aid. Therefore, the diversification of King Zhang`s image was shaped by the expansion of the cult both geographically and socially as it became entrenched throughout the whole Southern Song territory and among people of every social class. Furthermore, this article looked at a variety of factors that contributed to the cult`s rapid growth such as interregional migration, the emergence of pilgrimage sites that attracted worshipers from distant areas, and the carnivals in which the devotees of the cult could strengthen their religious identities. The extensive propagation of the King Zhang cult attracted attentions from both state authorities and the literati during this period. While the state authorities of the Five Dynasties and Northern Song periods acknowledged and endorsed the influence of the King Zhang cult within local communities through awarding titles to its temples in an effort to secure their own control over these communities, the Southern Song literati intimately participated in the religious practices of the King Zhang cult out of personal conviction as well as their active engagement in the local community. Consequently, the evolution of the King Zhang cult clearly shows not only the increasing significance of popular worship in the rise and spread of regional cults from the late Tang to the Southern Song but also the differences between the responses of the state and local literati to this phenomenon. This article, in particular, dealt with the other agents such as the places of pilgrim and their carnivals, which also made a great contribution to the spread of the King Zhang cult. In a historical context, the Song society provided greatly free atmosphere for ordinary people to join the pilgrimage to the sacred places and their carnivals. These behaviors helped them to share the common identity and propagate the religion to far broader areas.