김수장의 김천택 시조 수용에 대하여

김선기(Kim, Sun-kee) 한국언어문학회 2012 한국언어문학 Vol.83 No.-

Cheontaek Kim and Sujang Kim were in a senior-junior relationship, walking the same path during a similar period in the Korean sijo (three-verse Korean poem) literature history. Cheontaek Kim published ‘Cheong-Gu-Young-Ean’by compiling his sijos and passed-down sijos in 1728. From his own works, he carefully selected and included 30 sijos that intensively show his life. Sujang Kim carefully selected already existing sijos and his own sijos, and published a collection of sijos called ‘Hae-Dong-Ga-Yo’ over two times. In ‘Hae-Bak’ in 1755, he assigned a certain number of works of each artist to be included, however, in 1767 in ‘Hae-Ju’, he did not put limits on the number of works to include. Sujang Kim exhibited his desire to exceed the achievements of Cheontaek Kim by publishing ‘Hae-Ju’. As a result of deleting unnecessary partsfrom Cheontaek Kim’s works in ‘Cheong-Gu-Young-Ean’ and publishing such works in ‘Hae-Ju’, 16 sijos were exchanged to new sijos, and Sujang Kim did not hesitate on criticizing Cheontaek Kim’s sijos. In addition, Sujang Kim showed confidence by including 117 of his own sijosin ‘Hae-Ju’, which is a significantly higher number than the 57 sijos of Cheontaek Kim. In addition, by drastically revising Cheontaek Kim’s sijos when accepting the works, he expected to lower Cheontaek Kim’s status while enhancing hi sown. Sujang Kim’s insight in selecting sijos shown when selecting Choentaek Kim’s sijos receive a positive response from compilers, as shown by the frequency of citation in future poet compilations. However, including a significantly higher number of one’s own works in a book published by oneself while arbitrarily fixing another’s works fitting to one’s own taste will not be able to evade the criticism that such act was an excessive overstep of one’s authority.

명와(明窩) 정규해(鄭糺海)의 저술(著述)과 학문관(學問觀)

鄭敬薰 ( Jung Kyung-hun ) 세명대학교 지역문화연구소 2008 지역문화연구 Vol.7 No.-

This paper aims to examine the characteristics of studies of Myungwa(明窩) Jung Gyu-hae(鄭糺海) and an aspect of his literary world showing the characteristics of his studies. Jung Gyu-hae was disciples of Uidang(毅堂) Bak Se-hwa(朴世和). He has high personality and intellectuals in japanese colonial era. He was the regular Uidang school(毅堂學派). Uidang school was represent of Kiho school's(畿湖學派) in late Chosun. At the end of the 19th century, Kiho school notably started to differentiate into sub-schools. After mid-nineteenth century, the specification of Kiho school was accelerated and each sub-schools not only inherited the Neo-Confucian tradition, but also concretely differentiated their viewpoints on Neo-Confucianism. Furthermore, the difference frequently induced disputes which were raised by other sub-school members. Uidang school was compromised with Hwaseo school's(華西學派) and Ganjae school's(艮齋學派). So Uidang school was express in doctrine. Jung Gyu-hae tried to practice morality with literature, so his view of literature did not deviate from the conservative, moral viewpoint. Jung Gyu-hae consistently adhered to despise of literature. He held the thought in common with the general Neo-Confucianist about literature. Concretely speaking, he had the posture of Dobon-Munmal(the basis of Neo-Confucianism and despise of literature) of Neo-Confucianist. Jung Gyu-hae emphasized that un ultimate aim of literature is improving the morality and literature is nothing but a means of serving the Neo-Confucianism.

근대(近代) 의당학파(毅堂學派)의 한 면모 -명와(明窩) 정규해(鄭糾海)의 생애(生涯)와 학문관(學問觀)을 중심으로

정경훈 ( Kyung Hun Jung ) 한국동서철학회 2009 동서철학연구 Vol.53 No.-

문학 : 패수설(浿水說) 산고(散考) -요동패수설(遼東浿水說)의 흐름과 전망-

이승수 ( Seung Su Lee ) 온지학회 2015 溫知論叢 Vol.0 No.43

6세기 『水經注』의 기록 이래 浿水는 평양의 대동강이라는 학설에 별이견이 없었다. 16세기 이후 이러한 견해에 대한 의문이 제기되기 시작했다. 몇몇 학자들은 여러 문헌을 근거로, 浿水는 요동에 있었다는 견해를 내세웠다. 이러한 견해는 일제강점기 민족사학자에 의해 계승되었고,해방 이후 몇몇 학자들은 방대한 논거를 통해 이 학설을 더욱 정교하게 입증했다. 浿水의 문제는 고대사의 강역과 직결되는 사안이기 때문에 매우 뜨거운 주제이다. 하지만 이 주제에 대한 학계의 논의는 이상할 정도로 냉랭하다. 출판시장이나 온라인상에서 ‘浿水’는 뜨거운 논란의 대상이지만, 이 단어로 검색되는 정기간행물의 학술논문은 5편에 지나지 않는다. 이러한 현상은 무엇을 의미할까? 첫째, 이 분야에 있어 지식 형성의 계보와 유통 과정을 추적하기 힘들 정도로 학문적 대화와 지식의 교류가 마비되어 있는 상황을 반영한다. 둘째, 앞의 이유와 관련해서 학계가 제공하는 정보가 지식 대중의 욕구를 충족시키지 못하기 때문이다. 이 글은 패수가 요동에 있었다는 국내 학설의 근거와 계보를 따지고 향후의 전망을 예측해본 결과이다. 이 주제는 국제적으로는 일제의 식민사학 및 중국의 중화사학과 관련되어 있으며, 이는 국내의 학문 경향과도 연루되어 있는 것으로 보인다. 이는 학설이 학문 외적인 영향관계로부터 자유롭지 못한 결과이다. 문헌기록을 근거로 할 때, 위만조선 이전의 패수는 지금의 요동 지역에 있었고, 향후의 논의는 이러한 전제하에 펼쳐질 것이 분명하다. Since “Shui Jing Zhu(Commentary to the Rivers Classic)” written in the 6th century, there was no objection against the theory that Pae River was Daidong river in Pyeongyang. However, the doubt against such theory was raised from the 16th century. Some researchers insisted that Pae River was originally located in Liaodong on the basis of several literatures. That insistence was continued by the Korean historians during the period of Japanese occupation. After the independence, some researchers proved the theory using extensive range of grounds more elaborately. Pae River is the hot issue because it is directly related to river areas in the ancient history. However, the discussion in the academic circle on this issue is frozen enough to be considered to be strange. While Pae River is the hot issue for discussion in publication market or online, there are only 5 academic theses published in the periodicals which can be searched by this word “Pae River.” What does this phenomenon mean? At first, it reflects the situation that the academic discussion and exchange of knowledge are stagnated to the extent that it is hard to trace the genealogy of knowledge formation and distribution of knowledge in this field. Next, information from the academic circle related to the first reason doesn``t satisfy the needs of the intelligent public. This paper analyzed the grounds and genealogy in the theory in Korea insisting that Pae River was in Liaodong and made the outlook on them. The subject in this paper is related to the colonial history of Japan and Sinocentrism history of China in the global aspects and furthermore to the academic tendency in Korea. It``s because the theory is not free from the impact by the external relationship of study. In accordance with the literatures and records, Pae River was in Liaodong before Wiman Joseon and the further discussion will be based on this premise.

『皇城新聞 』소재 한문소설 「別界採探」 연구

조상우(Jo Sangwoo) 한국언어문학회 2008 한국언어문학 Vol.65 No.-

  The present paper examines a short story titled 〈Byeolgye chaetam(Exploring the Strange World, 別界採探)〉 focused on three aspects: the social backdrop of its creation, types of its characters and its significance in the history of Korean novels. First, the social backdrop of the story"s creation is considered by examining the theaters at that time as well as articles about Yeonheungsa Theater(演興社) appearing in the Imperial Capital News(『皇城新聞』) and the Korean Daily News(『大韓每日申報』). Second, the story"s character patterns are discussed focused on three protagonists--Yi Si-jong(李侍從), Major Bak(朴參領) and the mistress(別室). Finally, it"s significance in the history of Korean novels is explored by comparing its characters with those appearing in both the previous and contemporary novels, in the process of which 〈Byeolgye chaetam〉 is evaluated to have been a story that attempted to disclose the evil influences of the new waves of thought and things from the perspective of Confucian scholars" ways of thinking.<BR>  〈Byeolgye chaetam〉 was so titled because the world described in the novel was largely different, in a quite negative way, from that of the contemporary people, especially Confucian scholars. In addition, it is possible to presume a connection between the male protagonist Yi Si-jong and the real-world Yi Jun-yong, the infamous pro-Japanese politician of the time. The author may have created this work as an indirect way to voice his negative opinion of the person when a direct criticism was not possible.<BR>  The present study concludes that the author of 〈Byeolgye chaetam〉 wrote this work to show its reader, especially Confucian scholars, the evil influences of the new waves of thought and things that held sway over Korea during the period of Patriotic Enlightenment Movement. Another significance of this work is that the author attempted to create a new work of literature that reflected the social conditions of his time.

『단기고사(檀奇古史)』의 판본과 문제

박미라 ( Mi Ra Park ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.6 No.-

『檀奇古史』는 발해를 건국한 대조영의 아우 大野勃이 8세기경에 편찬했다고 전해지는 檀君왕조의 史書이다. 그 원문은 실전된 상태이고, 해방이후에 출간된 국한문본이 전해지고 있다. 그런데 그 내용이 당시의 시대 상황과 맞지 않거나 현대에서 쓰여지는 機械이름을 비롯해서 후대에 나온 개념이 등장하고 있어서 일부 학자들은 구한말 이후에 만들어진 僞書로 평가하기도 한다. 그런데 최근에 이 책에 기록되어 있는 천문 관련 기록을 현대천문학의 관점에서 검토하여 그 정확성을 검증한 논문이 발표되었다. 이는 단기고사가 전수되어 오면서 첨삭이나 가필된 부분도 있지만, 고대로부터 전수된 부분도 존재한다는 것을 의미한다. 나아가 단기고사가 사료로서의 충분한 연구가치를 지니고 있음을 보여주는 것으로, 이로써 단기고사는 새로운 연구의 지평을 열게 되었다. 본 논문에서는 이런 점에 유의해서 분석하면서, 단순히 근대의 위작으로만 평가절하할 것이 아니라 앞으로 玉石을 가리는 보다 정밀한 연구가 진행될 필요가 있다는 점을 지적하였다. The Dangigosa (檀奇古史) is a history book of Korea`s Sun Do (仙道), which is considered to have been written, circa 8th century, by Dae Ya Bal (大野勃), a brother of the founder of Balhae (渤海), a Korean Kingdom in Manchuria. The original text of the Dangigosa was lost, and its Korean-to-Chinese translated text was published after Korea was liberated from the Japanese rule. Some scholars who raised disputes regarding the authenticity allegedly assert the Dangigosa could not be written before the end of the Chosun dynasty for the following reasons: the contents do not conform to the situation of the times; and words from the modern language, including machine names, modern concepts or thought, and the like, are used in the book. A recently disclosed report proved astronomical records included in the Dangigosa were quite accurate from the modern astronomical viewpoints. Recent reports, which show that the Dangigosa is worthy of further scholarly scrutiny as a historically valuable document, came to extend its limits of being in a new direction. This means that theDangigosa contains the contents handed down from the ancient times even though some of its contents were added, deleted, or revised while being handed down. Based on these findings, it is proposed in this paper that further research and approach should be carried out to thoroughly evaluate controversial issues on the authenticity, rather than underestimating the historical value of the Dangigosa as being a forgery written in recent times.