공존의 알고리즘

고운기(Ko, Woon-Kee) 우리문학회 2018 우리文學硏究 Vol.0 No.58

알고리즘(algorithm)은 문제를 풀기 위한 세부적이고도 단계적인 방법이다. 작은 점 하나에서 변형 가능성의 원뿔로 나타나는 다양성이다. 스펙트럼이다. 알고리즘의 스펙트럼이 얼마나 놀라운 결과로 나타나는지 하나의 예를 들자면 한글이 적절하다. 세종(世宗)은 글자로 표시되는 소리를 셋으로 나누었다. 초성에 쓰이는 소리는 자음, 중성에 쓰이는 소리는 모음이며, 종성은 초성을 가져다 다시 쓴다고 했다. 3분법이다. 세종은 소리를 글자로 적는 알고리즘을 생각한 것이다. 그러나 오늘날에 와서 한글은 소리만 아니라 문장을 적거나 만드는 원뿔이다. 문화원형(창작소재)-원천콘텐츠-거점콘텐츠는 이제 새로운 한국문학 연구의 알고리즘이다. 최근 원천콘텐츠에서 새로운 강자가 등장했다. 웹툰이다. 웹툰은 독자의 다양한 참여와 적극적인 체험에서 대중성 검증이 뛰어나다. 문학연구자가 주목해야 할 분야이다. 예를 들어 신과 함께는 우화 기법으로 만들어진 웹툰이다. 한국적인 소재의 극화가 대중에게 극적으로 침투했고, 무속의 학문적 성취가 무난히 대중에게 전달되었다. 이와 함께 디지털의 상호작용성, 네트워크성, 정보의 통합성 등을 무기로 작품성과 흥행성에서 모두 성공하였다. 이 일련의 과정을 고전문학 연구자는 분석해야 한다. 연구자는 학문을 통해 교묘하게 연결된 원칙에서 발생하는 다양성을 인식해 내는 일에 몰두한다. 그런데 구체적인 방법 앞에서 지금 주저하고 있다. 믿었던 여러 원칙과 이론이 자꾸 무너지기 때문이다. 알고리즘은 변화와 발전에 즉응력(卽應力)이 뛰어나다. 더불어, 공존의 원리를 터득하게 한다. 이런 공존의 교육과 체험이 예측 불가능한 미래 때문에 생기는 두려움을 이기게 할 것이다. An algorithm is a detailed, step-by-step method by which to solve a problem. It is the variety that a small point changes to the cone figure. The Hangeul is an example used to explain how an algorithmic spectrum can lead to surprising results. King Sejong divided sound into three parts to write a letter. A consonant is used for the initial sound, a vowel for the middle sound, and a consonant for the final sound, thus forming a trichotomy. He considers of the algorithm to write down sound as a character. Recently, Hangeul is considered as a cone to write a sentence as well as sound. The relationship between cultural archetypes (creative material), original contents, and hub contents is an algorithm we can use to study Korean literature. Webtoons, a new form of literature particularly strong in terms of original content, have recently surfaced. It is good to verify the popularity as readers participate in a variety way and experience actively. Researchers should pay attention to this new literary genre. “Along with the Gods,” for example, is an allegorical webtoon. Its dramatic Korean content effectively attracts viewers, and the academic achievement of shamanism is delivered to the viewers properly. It was also successful with the strong points, such as digital interaction, network, and information integrity. Researchers should analyze all these processes in their study of classical literature. The researchers focus on recognizing the variety happened within the principles connected with each other skillfully. But they hesitate in front of the detailed method. This is why the principles and theories that researchers believe in often collapse. Surely, education and experience with the principle of co-existence will help them overcome their fear of an unpredictable future.

향가(鄕歌)의 근대,1 -김택장삼랑(金澤庄三郞)와 점패방지진(鮎貝房之進)의 향가 해석이 이루어지기까지-

고운기 ( Woon Kee Ko ) 한국시가학회 2008 韓國 詩歌硏究 Vol.25 No.-

향가(鄕歌)의 근대·2 - 소창진평(小倉進平)가 『향가급(鄕歌及)び이두(吏讀)の연구(硏究)』에 붙인 자필(自筆) 메모 -

고운기 ( Woon Kee Ko ) 한국시가학회 2014 韓國 詩歌硏究 Vol.37 No.-

I reconstituted the original scenery of Hyang-ga study before and after 1930, and watched Judong Yang with Shinpei Ogura. It was scientific, and Ogura with the advantage of ``from Teikoku University`` made historic efforts according to the study that he learned at a university thoroughly to do it. I found Hyang-ga written by language of Silla in Samkukyusa where he contacted with for school days and quoted the interpretation method of the language of in the Japan ancient times and have begun to interpret this. However, slip-ups in the vocabulary appeared in the slip-up in the kanji use, decoding of the meaning interruption, usage a lot, but Yang was the researcher who it was the best, and got over a bad point of such Ogura. There was not the concrete reference of Ogura for such a result after all. The handwriting memo which the writer found in a donation book of Ogura surely proves such a fact. Ogura quoted it with a book and the document of the more than 30 class and touched a memo to in total 69 places. I should have made this for the purpose that was going to make up for the imperfect point of the original work. I postponed the analysis of the detailed Ogura study using this memo in the share of the associated researcher and confirmed it whether I was concerned with the point of argument of at first this sentence, and there was a reference about Yang. As a result, there was not it, but received a feeling that he avoided an article of Yang which collimated problems of the Ogura decoding in the front somehow.

한국한문학연구의 문화적 지평-콘텐츠화를 통한 현실과의 소통 ; 문화원형의 의의와 삼국유사

고운기 ( Woon Kee Ko ) 우리한문학회 2011 漢文學報 Vol.24 No.-

Archetype implies significance since it provides the very foundation of culture contents academic area and it also possess values as sources for contents creation. In addition, it becomes a proper assessment standard of the degree of purity and precision of traditional culture. Nevertheless, the academia and the related organizations have been regarding sources for creation themselves as cultural archetypes despite of the fact that those sources actually are the materials extracted from the significance of cultural archetypes. So from the standpoint that cultural sources for creation is not exactly in accordance with cultural archetype, this study aims for straighten out those customary misconceptions Futhermore, the archetypal importance of traditional culture as source for creation is clarified in the study. That is, dealing with the character of sources for creation as cultural archetype is so significant that it is able to guide the right direction to further contents development. For that reason, the practical-level attempt on the definition of cultural archetype should be inevitable by priority, then inductive method based on the examination of various materials are necessary simultaneously. And the study primarily deals with the materials from Samkukyusa. The deducted categories of cultural archetype from the consideration of related documents in this study are mind-originated archetype and action-originated one, then both types have a concomitant feature under the circumstances that the former appears in mind and the latter in action. Both of them are mostly in an inseparable relation, and in case of a single narrative, mind-originated type formulates the internal basis, the other externally emerges. It is because that inside and outside have close correlation.

<원가(怨歌)>의 재구성 - 트랜스미디어 스토리텔링에 따른 문학적 해석 -

고운기 ( Ko Woon-kee ) 한국시가학회 2021 韓國 詩歌硏究 Vol.53 No.-

Sin-chung(信忠)’s story was over 600 years ago from Il-yon(一然). It is very difficult to measure what variation has occurred between poor records and long-standing transmission. Il-yeon would have wanted to continue Sin-chung and Dansoksa(斷俗寺) with certain intentions. The intention was to find the beautiful protagonist of life on the side of Piun(避隱), so the story multiplied under the operations of the narrative principle. Two points were interpreted anew. First, it is the ‘Lost the back phrase(後句亡)’ attached to the end of ‘The song of resentment(怨歌)’. What were the two lines of the missing epigram? The song cannot have expressed the only resentment. Il-yeon read an article that Shin-chung entered the beautiful hidden path later in life. Even if it misread The History of the Three Kingdoms(三國遺事). Misreading is flawed, but the story wouldn’t have been made without it. Second, in Chan(贊), it is the ‘Our Emperor(吾皇)’. Translated into ‘Our Lover’, meaning ‘Budda’. Shinchung, who entered the temple after leaving his government post, said he would bless the king. Then it is natural to pray to Buddha. Here’s what Il-yeon thought of Shin-chung’s right secret. Perhaps he replaced the two lost verses of ‘The song of resentment’.

백석의 「수라(修羅)」와 그 주변 -사설시조에서 유래하는 근대시의 한 유형에 대하여-

고운기 ( Woon Kee Ko ) 한국문학연구학회 2001 현대문학의 연구 Vol.0 No.17

한국문학 연구방법의 재검토 - 문화 콘텐츠와 한국문학 ; 문화 콘텐츠 제작에서 국문학 연구자의 역할 - 한국 무속 굿의 디지털 콘텐츠 개발과 관련하여

고운기 ( Woon Kee Ko ) 한국문학연구학회 2006 현대문학의 연구 Vol.0 No.28

덕천가(德川家) 장서목록에 나타난 『삼국유산』전승의 연구

고운기 ( Woon Kee Ko ) 연세대학교 국학연구원 2008 동방학지 Vol.142 No.-

19세기 漢文敍事詩의 리얼리티와 近代性 : 李建昌의 「田家秋夕」분석

고운기 명지대학교 인문과학연구소 1998 인문과학연구논총 Vol.17 No.-