낙농 선진지 견학 - 여성낙농인 유럽 선진지 견학을 다녀와서...

이세연,Lee, Se-Yeon 한국낙농육우협회 2009 낙농·육우 Vol.29 No.1

[書評] 민낯의 노리나가, 어떻게 할 것인가? - 裵寛紋,『宣長はどのような日本を想像したか:『古事記伝』の「皇国」』-

이세연 일본사학회 2017 일본역사연구 Vol.46 No.-

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靖國神社法案의 정치지형 -≪日本遺族通信≫・≪靖國≫・≪神社新報≫의 검토를 통한 試論-

이세연 서강대학교 인문과학연구소 2019 서강인문논총 Vol.0 No.56

This study attempted to reveal the political topography of the Japanese right wing over the Yasukuni Shrine Bill. In this study, the main righ wing forces involved in the Yasukuni Shrine Bill were assumed to be the Nihonizokukai, Yasukuni Shrine, Jinja Honcho and Liberal Democratic Party. By grasping the movements of the four forces in a timely and organic manner, I tried to reveal the political topography of the time more clearly and concretely. The main review material is Nihonizokukai Tsushin, the organ of the Nihonizokukai, Yasukuni, the organ of the Yasukuni Shrine and Jinja Shinpo, the organ of Jinja Honcho. That seems to be connected without any bending at first glance, but the two layers are twisted and joined together. Located at the junction were the Nihonizokukai and Yasukuni Shrine. The two sides, while building a common front, seemed to be subtly different from each other. Such a crack is confirmed before 1969. Looking at the situation macroscopically, beyond the Nihonizokukai, there was a field of institutional politics that communicated closely with the real world, and beyond Yasukuni Shrine there was another field of politics that communicated with steep fundamentalism. This shape was temporarily transformed through Nemoto plan and Nakasone conception, but no fundamental transformation was made. 본 논문은 일본유족회의 기관지인 ≪日本遺族通信≫, 야스쿠니 신사의 기관지인 ≪靖 國≫, 神社本廳의 기관지로 간주되는 ≪神社新報≫를 광범하게 비교 검토함으로써, 靖 國神社法案을 둘러싼 보수 우익 세력의 정치지형을 드러내고자 한 試論이다. 靖國神 社法案에 관여한 주요 보수 우익 세력으로 일본유족회, 靖國神社, 神社本廳, 자민당을상정하고, 이들의 움직임을 통시적, 유기적으로 파악함으로써, 당대의 정치지형을 보다 선명하고 구체적으로 드러내고자 했다. 靖國神社法案을 둘러싼 보수 우익 세력의정치지형은 일견 매끄럽게 연결되어 있는 듯 보이지만 실제로는 두 가지 층위가 뒤틀린 채 접합되어 있는 모양을 띠고 있었다. 분기점에 위치한 것은 일본유족회와 야스쿠니 신사였다. 양자는 표면적으로 공동전선을 구축하면서도 실제로는 미묘하게 엇갈리는 입장을 취하고 있었다. 그 같은 균열은 법안의 국회 상정 이전부터 확인된다. 거시적으로 사태를 조망해 보면, 일본유족회 너머로는 현실 세계와 긴밀히 소통하는 제도권 정치의 장이 펼쳐져 있었고, 야스쿠니 신사 너머로는 가파른 근본주의와 교감하는또 다른 정치의 장이 펼쳐져 있었다. 이 같은 모양은 根本案과 ‘中曽根구상’을 통해일시적으로 변용되기도 했지만, 근본적인 변형은 이루어지지 않았다.

장수(長壽)와 사상체질(四象體質)과의 상관성(相關性)에 관(關)한 연구(硏究)

이세연,김달래,Lee, Sea-yun,Kim, Dal-rae 사상체질의학회 1998 사상체질의학회지 Vol.10 No.1

The purpose of this paper was to investigated to the relationship between longevity and Sasang Constitution. The investigation of this paper is composed of 4 parts. First part is investigated to the distribution of sex constitution and constitutional form. Second part is the distribution of the special of body quality(blood pressure, Pulse, Respiration, heredity, stool frequency) and the disease. Third part is the relation of the longevity reason(diet, alcohol intake, smoking). Fourth part is the relationship between the QSCC II and longevity reason. The results were as follows : 1. In case of a macrobian, Soyangin is much more in constitution. 2. A macrobian is generally short and thin. 3. About the macrobian's strength of heredity, there is no any meaningful conclusion, but more studying relationship between heredity and longevity is needed. 4. A macrobian has normal condition in blood pressure, pulse and feces condition. 5. In case of macrobian, the portion of a light eater, non-smoker, and abstainer is high, they like warm food. 6. A macrobian who is active and diligent has high accomplishment and good sociality. Considering above conclusion, a macrobian is related to Soyangin in characteristic of constitution. In the future, more studying is needed whether the macrobian has kept their lives with their unique preservation of health or not.

기획특집 - 교육목장으로 발상의 전환이 필요한 때

이세연,Lee, Se-Yeon 한국낙농육우협회 2010 낙농·육우 Vol.30 No.6

근현대 일본사회의 타자와 원친평등 -<원친평등=‘피아전사자공양’>설에 대한 연구사적 고찰

이세연 단국대학교 일본연구소 2013 일본학연구 Vol.38 No.-

Others in Modern Japan and Onshinbyodo The theory of <Onshinbyodo=Requiem for friend and foe> originated in Meiji era, was appeared because of the feelings of competition to the others. The others were western civilizations represented by Red Cross in prewar days, and foreign civilizations or Yasukuni shrine(靖国神社) in postwar period. The requiem for friend and foe in medieval age was digged out as Japanese tradition, but the contexts of the requiem were torn. Only the form of Onshinbyodo was emphasized, while the contents of Onshinbyodo were not contemplated. The weakest point of previous works is absence of standard judging the existence of mercy on historical texts. In this condition, productive arguments relating to Onshinbyodo or the requiem for friend and foe, are not expectable. The required thing for overcoming this condition, is the hypothesis of <Onshinbyodo≠Requiem for friend and foe>. Analysis of examples of onshinbyodo as word, and case studies in the requiem for friend and foe based on this hypothesis, should provide keys to make out traditions of Japan.

가마쿠라막부의 오슈 인식

이세연 일본사학회 2015 일본역사연구 Vol.42 No.-

This article analyzes the recognition of Kamakura Bakufu(鎌倉幕府) on Oshu(奥州) located in the northeast of the Japanese archipelago. In the early 1180’s, Oshu was firstly recognized as a refuge. This recognition was based on the notion that Oshu had been the frontier obtained through numerous conquests on barbarian since 8th century. In particular, the Oshu conquest by Minamotono Yoriyoshi(源頼義) and Yoshiie(義家) was constantly remembered in Kamakura Bakufu. Based on the memories of the conquests of Genji(源氏) ancestors, Oshu was being still perceived as a land of barbarians. Oshu battle of 1189 brought about a subtle change in this perception. Oshu battle firstly enhanced the notion of <Oshu=barbarians>. Because Oshu battle, imitating the Oshu conquest by Minamoto Yoriyoshi was carried out in the context of conquest on barbarians. But Oshu as a land of barbarians was not all that Kamakura Bakufu faced in the development process and after the process of the battle. A splendid culture and governance system of Oshu Fujiwara clan(奥州藤原氏) caused a crack in recognition of Kamakura Bakufu on Oshu. This recognition were changed more radically via a generational change within the Bakufu and the severance of Genji Shogunate. The severance of Genji Shogunate triggered the oblivion of the Oshu conquest of Minamotono Yoriyoshi and Yoshiie. Furthermore, when a new generation emerged as a Bakufu’s protagonist by the 1220’s, the notion of <Oshu=barbarians> had to be underflowed inevitably. Now Oshu was emerging as a field of life. It was Hojo clan(北条氏) who led the conversion of Oshu to a field of life. Hojo clan’s estates accounted for nearly half of the Oshu. Hojo clan especially dominated the frontier of latitude 40 north. Goods of the northernmost tip of Honshu(本州) were circulated through the Japanese archipelago by Hojo clan and their subordinate. Through the intricate chains of people and goods, Oshu’s image as a field of life had become firm.

일본 중세무사들의 원한과 화해

이세연 한국일본사상사학회 2014 일본사상 Vol.0 No.27

This article examined the logic of appeasing vengeful ghosts focusing on the Kamakura warriors. There were several logics of appeasing vengeful ghosts in Kamakura age, which came from the context of buddhism and ethics. The maxim of expiating resentment by virtue, which had came into Japan through the intelligence network of East Asia, was transformed as the logic of cutting off the grudge of chain in Kamakura age. This transformation is the result of the syncretism between the traditional faith to vengeful ghosts and the maxim of expiating resentment by virtue. On the other hand, reflection about the sin of killing led a discourse denying of presence of vengeful ghosts. By the logic of retributive justice, part of the samurai who made a violent death, lost a qualification that can be shaped as a vengeful ghost. Sin of killing functioned as a kind of filtration equipment. Furthermore, there were a logic of Requiem based on the ethics. Kamakura samurai recognized that requiem for the vengeful ghosts generated from public warfare should be took place by the public, and requiem for the vengeful ghosts generated from private warfare must be performed by the private. This recognition can be summarized with the scheme of the <Public warfare─Court vs Private warfare─Bakufu>. However, this scheme was forced to deform often because of the psychological conflict over vengeful ghosts, and the division of public power. 본 논문에서는 가마쿠라시대의 무가사회에 초점을 맞춰 원령진혼의 논리를 탐색해 보았다. 그 결과, 다음과 같은 사실이 밝혀졌다. 전근대 동아시아세계의 학지 네트워크를 통해 일찍이 일본사회에 유입된 이덕보원 운운의 격언은 중세에 이르러 원한의 고리를 끊는 논리에 그치지 않고, 원령을 수호신화하는 논리로 확대되었다. 일찍이 일본사회가 경험한 바 없는 지방의 무사정권이 개최한 진혼행사에서 “덕으로 원한을 갚으면 원은 변전하여 친이 된다”고 선언되었다. 이러한 변용은 고래의 원령신앙과 이덕보원 운운의 격언이 습합한 결과라고 할 수 있다. 한편, 무사가 짊어진 살생의 죄업에 대한 성찰은 원령부정의 담론을 낳았다. 인과응보의 순환논리에 따라, 일부 무사들은 제명에 죽지 못했음에도 불구하고 원령으로 형상화될 수 있는 자격을 상실했다. 살생의 죄업은 무사 원령을 걸러내는 촘촘한 그물망으로 기능했던 것이다. 선조의 죄업과 관련해서는 적불선・적악 운운의 격언이, 개인의 죄업과 관련해서는 자업자득과의 레토릭이 곧잘 원용되었다. 현실세계의 윤리의식은 또 다른 진혼의 논리도 이끌었다. 가마쿠라시대의 무사들은 공전에서 발생한 원령을 잠재우는 일은 공의 책무라고 인식했으며, 자신들은 사의 영역에서 발생한 원령의 진혼에 힘을 기울였다. 조정과 막부를 기준으로 할 때, 전투와 진혼의 상관관계는 <공전-조정, 사전-막부>라는 도식으로 정리할 수 있다. 그러나 비명횡사한 자들을 둘러싼 심적 갈등, 공권력의 분열이라는 변수가 작용하는 가운데, 위의 도식은 누차 굴곡을 겪을 수밖에 없었다.

기념비에 새겨진 독일들 : 『記念碑に刻まれたドイツ- 戦争・革命・統一』松本彰(東京大学出版会, 2012)

이세연 청람사학회 2020 靑藍史學 Vol.31 No.-

古往来를 통해 본 남북조시대 사람들의 심성

이세연 한양대학교 일본학국제비교연구소 2016 비교일본학 Vol.38 No.-

본 논문에서는 중세의 초등교육용 텍스트인 고왕래를 분석하여 남북조시대 사람들의 심성의 일단을 규명하고자 했다. 고찰의 결과, 다음과 같은 점들이 밝혀졌다. 첫째, 남북조시대 사람들은 생활본위의 실용적인 사고방식을 지니고 있었다. 이 점은 교육용 텍스트인 고왕래에서 뇌물수수 등 실제 재판과정에서 이루어지는 비공식적인 방편들이 확인되는 데에서 미루어 짐작할 수 있다. 둘째, 남북조시대 사람들은 격변하는 시대상황 속에서 특정 가치관이 옳다는 판단을 유보하는 불확정의 정신을 지니고 있었다. 바사라를 둘러싼 평가의분열, 관련 텍스트의 파열은 이 점을 대변한다. 셋째, 남북조시대 사람들은 요리아이라는비일상적 세계에서 바사라를 즐기면서도 결코 일상의 세계에 대한 의식을 저버리지 않았다. 요리아이를 둘러싸고 확인되는 부끄러움의 감정은 이를 이야기해준다. This paper attempts to clarify a part of the mentality of the people in Nanbokucho Period by analyzing Ko’orai, which means the textbook for elementary education in Medieval Japan. As a result, we could see that the contemporaries had a cold sense of reality. They paid much attention to the way that real society actually works and responded with the spirit of uncertainty about the fluctuating value system. In addition, they did not abandon the consciousness of the everyday life while enjoying Basara in the unconventional world.