고전문학(古典文學)을 통해 본 점화평(點化評)과 점화(點化) 작법(作法)의 실재(實在)

윤인현 ( Yun Inhyun ) 국제비교한국학회 2018 비교한국학 Comparative Korean Studies Vol.26 No.1

At times, writers come face to face with the limits of their abilities when they attempt to express the infinite world of literature with finite cognitive ability. One way of overcoming such limitation is to use a writing technique known as “Jeomhwa (點化)”which involves copying the works produced by previous writers and adding new meaning those works. More specifically, writers change the meaning of a certain element in their literary production of choice and adapt it in their own works. Sometimes, the lines writers produce end up being identical to those written by previous writers by coincidence. This is called “Woodong (偶同),”and as a concept, it is similar to Jeomhwa. Writers, however, can fall short of transforming the works they borrow from in a constructive way and simply reproduce the same meaning when they attempt Jeomhwa. This is referred to as “Doseup.” Meanwhile, plagiarism is a term used in critical remarks which means stealing parts of someone else’s work from the beginning and using it in one’s own work surreptitiously. Jeomhwa, also known as “Hwangoltaltae (adaptation),”has been used by writers in the past and present, unlike Doseup(蹈襲) and plagiarism which writers try to avoid. This paper investigated how Jeomhwa, a technique used by previous writers to expand their limited range of cognition, has been used in literature. “Juongseol (舟翁說)“ by Gwon Geun (權近) and “Ojeokeohaeng (烏鰂魚行)” by Jeong Yakyong (丁若鏞) were produced as adaptations of “Eobusa (漁父辭)” by Qu Yuan (屈原). “Myeonangjeongga (俛仰亭歌)” by Song Soon (宋純) which copied “Chwiongjeonggi (醉翁亭記)” by Ouyang Xiu (歐陽脩), “Jeonhumiingok (前後美人曲)” by Jeong Cheol (鄭澈) which copied “Chosa (楚辭),” “Ilyagudohagi (一夜九渡河記)” by Bak Jiwon (朴趾源) which copied “Chuseongbu (秋聲 賦)” by Ouyang Xiu (歐陽脩) all added new meaning to previous works and as such, are good examples of turning unpolished gem stones into precious jewels with the Jeomhwa technique. Therefore, writers today can avoid falling into the trap of plagiarism using the long-standing tradition of Jeomhwa. In doing so, they will also be able to broaden their minds and produce even better works of literature. As shown in the examples of writers from the Joseon Dynasty listed above, writers could kill two birds with one stone using Jeomhwa - carry on the legacy of a traditional literature theory and produce an immortal literary classics.

중국과 한국의 굴원론(屈原論) 몇 가지 사례를 중심으로

윤인현 ( Yun Inhyun ) 국제비교한국학회 2019 비교한국학 Comparative Korean Studies Vol.27 No.2

A faithful subject Qu Yuan(屈原) of Chu State in the age of civil wars is most highly respected by writers and Confucianists in Korean and Chinese history but he is sometimes disparaged. This study researched the similarities and differences between two countries while researching its background and reasons. That is the way to learn Qu Yuan. The loyalty and integrity of Qu Yuan brightly shone throughout Han dynasty and Song dynasty. However, Bango raised a question why he jumped to his death in later Han dynasty. Exiles in TangㆍSong dynasty recalled him by reflecting their feelings. They have in common in that they were in trouble by a false accusation of giving counsel like Qu Yuan. Recalling Qu Yuan was a fighter in the age of innovation of modern China. Modern China was precarious in ethnicity and thought because of foreign influence so they needed faithful Qu Yuan with indomitable will. Qu Yuan was a faithful subject in Silla Dynasty of Korea. Choi Chi-won, who took up a public office in Tang Dynasty, said that Qu Yuan focused on complacent life as a fisherman, leading to revealing exhaustion in foreign country. Also, Lee Gyu-Bo criticized in that Qu Yuan revealed the evil of king by killing himself in Goryeo military age. However, Jeong Mong-ju thought highly of him for the ability in diplomacy in the late Goryeo dynasty. It is because Goryeo lay in an extremely precarious state during the transition of Yuan Dynasty and Ming Dynasty. The image of Qu Yuan in the early of Chosun Dynasty was different depending on Hungu-pa and Sarimpa. Hungu-pa was reality-oriented and seemed to settle for the present, and did not follow exilic life as Qu Yuan’s last life. Hungu-pa follow the loyalty of Qu Yuan and stuck to their convictions although they were purged from public life. 6 loyal vassals who survived(Saengyuksin) admired the loyalty of Qu Yuan and expressed patriotism and loyalty borrowing literary subjects because they could not disclose their real intention. Some Confucian scholars implied that they would behave following public mind rather than fidelity of Qu Yuan in the period of massacre of scholars. Silhak scholars recalled Qu Yuan as an exile in the late of Chosun but they admired him for his patriotism and loyalty and yearned for him, which is similar to Sarimpa. However, Jeong Yak-yong said that Qu Yuan brought misfortune upon himself because he entered government service in the period of unstable Tao. The independence activist Choi Ik-hyun regarded Qu Yuan’s death as meaningless because he killed himself in the late period of Chosun. Hwang Hyeon reflected Qu Yuan onto himself and killed himself, lamenting his indecision. It indicates he inherited constant patriotism and loyalty of Qu Yuan and the spirit of Confucian scholar in Chosun. He took it hard that a country perished. To sum up, the image of Qu Yuan in Korea and China is a bit different depending on historical environment and circumstances of writers and Confucianists in that they transformed and recalled the meaning. However, the essence of Qu Yuan image is a patriot that Chinese and Koreans adored.

『논어(論語)』에 나타난 문학론(文學論)

윤인현 ( Yun Inhyun ) 국제비교한국학회 2020 비교한국학 Comparative Korean Studies Vol.28 No.1

This study researched the contents related with a literary theory among Confucius saying. Confucius never mentioned a literary theory in Non-eo from the beginning, but Chinese and Korean writers of later generations used this in a broad sense. Several terms were examined because they were misunderstood and misinterpreted by writers of later generations. This study gives the first significance in examining the meaning of literary theory before researching how writers of later generations adapted and transformed the literary theory in the essence of literature Non-eo. It makes misinterpreted concepts as well as researches corrected. For example, ‘Samoosa’ means ‘thinking is not crafty’, which implies purity of heart. In this context, purity does not limites subjects or topics and lead to meaningless poems without ideology, but it implies fair mind of poets. Researchers currently use purity as a opposite concept to participation. This study tried to correct this error for further studies to be researched with correct concepts.

4차 산업혁명 시대에 필요한 인간상 - 『논어(論語)』와 유자(儒者)의 가르침을 중심으로 -

윤인현 ( Yun¸ In-hyun ) 한민족어문학회 2021 韓民族語文學 Vol.- No.91

본고는 4차 산업혁명 시대에 필요한 인간상을 살펴보고자 한 것이다. 모든 것이 인공지능(AI)의 발달로 대면보다는 비대면으로 전개될 사회에서 인간다운 삶을 영위하기 위해서는 어떤 인간상이 필요하고 왜 그런 인간상인가를 살펴보고자 했던 것이다. 인공지능 시대의 필요한 인간상을 『논어』 중 인성 교육에 관한 내용을 살폈고, 전통의 계승 차원에서 선인들의 글과 몇몇 유자들의 인성교육의 내용과 방법 등을 제시하였다. 그리고 계승과 활용 방안에서는 전통의 계승과 변용을 통해, 4차 산업 산업혁명 시기에 인성과 감성을 갖춘 사람이 왜 필요한가를 논하였다. 4차 산업혁명 시대는 인공지능의 시대로 이익과 편리함만을 목적으로 삼기 에 인간만이 지닐 수 있는 가치들이 더 빛을 발할 수 있는 시기일 수 있다. 그래서 인성교육법에 포함된 예와 효, 정직과 소통, 그리고 공감의 차원에서 미래의 인간상을 예견해 본 것이다. 살펴본 결과 공교롭게도 인공지능에 주력하면 할수록 감성적 측면인 휴먼터치(Human Touch)를 그리워한다는 것이다. 이미 진행 중인 감성 경영이 이를 뒷받침하였다. 따라서 미래 사회에서도 전통적으로 계승 발전 시켜온 인간 고유의 영역이라고 할 인성과 감성 교육을 강화하여 인류 행복과 문화 발전에 이바지할 수 있게 해야 할 것이다. The era of the 4th industrial revolution is the era that can change the world with devices humans have not ever experienced, as machine learning, deep learning, and AI (artificial intelligence) will transform the world. Thus, AI will predict the future as it evolves, and will continue to learn by itself. Existing lifestyles will be externally changed in the future, and the untact lifestyle will be more common than face-to-face life and it will make person-to-person interactions further disconnected. What is the image of the human that is necessary during the era of the 4th industrial revolution? It needs an image of a human being that can manipulate information appliances or mobile devices skillfully and acquires and adapts to new skills without resistance. However, we can speculate what will be necessary in the future when considering the weaknesses in the early stages of AI. In the era of materialism, human virtues are worthlessly discarded, which leads to the degradation of human values. Therefore, we need an image of a human being that creates a humanity where human nature is recovered. As there are no children without parents, we should not have communication problems and always be honest, extending every courtesy by recovering good nature through filial duty (孝) remaining a permanent truth. Additionally, emotional human-touch will be paradoxically missed by people during the era of AI that is equipped with convenience and rapidity. The most one that we say to AI ‘Genie’ as a product of untact era is ‘Genie, I love you’, and we can guess what people may want from this. Work efficiency is improved by celebrating various anniversaries through emotional management in the workplace that is perceived as a base. As AI improves, humans will continue to thirst for sympathy and physical contact. Thus, a new image of a human being is necessary in the era of 4th industrial resolution, and particularly one that is warm-hearted and one with humanity.