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정응수(Chung, Eung-Soo) 한국일본문화학회 2016 日本文化學報 Vol.0 No.71
The present paper, with a focus on Yeonpyeongchoryeonguimodo, discusses the connection between Jeongdoryeong and Zhèng Chénggōng, who campaigned against the Cheong Dynasty and for the Myeong Dynasty. Yeonpyeongchoryeonguimodo depicts the early childhood of Zhèng Chénggōng living with his mother in Hirado, and its author is unknown. It is assumed that it was painted by a Korean in the late 18th century, as Choi Book"s trip to Japan was recognized in the work. At that time, J eonggamrok was very popular in the Chosun Dynasty. Zhèng Chénggōng, whose last name happened to be the same as J eongdoryeong, had a base on the island in the south(Taiwan), and also very strong military power. That is, he possessed all the qualifications to be considered as the naval True Man, who was expected to raise troops in the south, destroy the Chosun Dynasty and construct a new Kingdom. Thus, it can be interpreted in such a way that Yeonpyeongchoryeonguimodo depicted the early childhood, not adulthood, of Zhèng Chénggōng in order to imply the messiah Jeongdoryeong.
정응수 남서울대학교 1996 남서울대학교 논문집 Vol.2 No.-
The purpose of this study is to clear up the Hakuseki Arai's(新井白石, 1657∼1725) view of Korea. He, who was the representative intellectual of Japan in the 18th century, thought as follows; "Korea is indebted greatly to Japan and so has to express appreciation. Nonetheless Korean people forget it and keep a grudge against Japan's invasion(1592∼1598) in mind. Besides they always watch for a chance to return it. Realizing that the desire might not be accomplished actually by the sword, they take the different way, so to speak by the pen. They have dispatched the diplomatic officials who are prominent especially in Chinese classics to show the superiority in literature. And they also regard Japan as a barbarous nation." Therefore he has conceived that Korea might not be the counterpart to maintain the good relation for a long time.
정응수 남서울대학교 1999 남서울대학교 논문집 Vol.5 No.-
The current paper deals with how Uchimura Kancho's view of war had changed. Before the China-Japan war(1894∼1895) broke out, Uchimura used to support the necessity of good-will wars. However, the peace negotiations between the countries caused his view of war to change. It can be said that at first he was an absolute pacifist. His philosophy can be characterized by the slogan that under any circumstances will I use a sword. Consequently, evasion of military service became a social problem. He reinterpreted his antiwar philosophy: it does not necessarily mean that he is against liability for military service. And he even claimed during the Russia-Japan war(1904∼1905) that wars can only stopped by pacifists's dying in war. That claim became the focus of much criticism. Still, it is certain that he seemed to believe that we can do away with wars due to much effort of the mankind. The crucial turning point for his view of war came along with World War 1, when many Christian countries fought each other, killing and being killed by other Christians. He came to believe that the advent of Jesus Christ is the only way to stop wars. He has changed from a religious (or conscientious) Christian to a real Christian.