金健瑞의 『增正交隣志』와 일본과의 관계

河宇鳳(Ha Woo-Bong) 역사실학회 2007 역사와실학 Vol.33 No.-

Woo Bong Kim family(牛峰金氏) was famous diplomats in the late Joseon Dynasty. Especially its fame had been spread out since Kim Ji-Nam(金指南), and there had been 95 diplomats in the family. They carried key roles in the relations with Ching(淸) and japan in the late of Joseon Dynasty. Kim Ii-Nam had been to japan as a member of Tongsinsa in 1682 and then wrote Tongsaillok(『東?日錄』). And his son Kim Hyun-Moon(金顯門), also has been to Japan as a member of Tongsinsa in 1711, wrote Dongsalok (『東?錄』). These two books have important position between 4 Japan travel essays which were written by diplomats because of its accurate and abundant details. It is not too much to say that Kim Kun-Sea(金健瑞) was the specialist about Japanese society of the day who is the writer of Jeungjeongkyorinji(『增正交隣志』). So we can see that Kim Ji-Nam family left its footmarks as the great diplomats in the relations with Japan in the late period of Joseon Dynasty. The members of Woo Bong Kim family had contributed to diplomatic system keeping on a good condition by not only diplomatic activities but also writings. It seems that Kim Kun-Seo could write a great book such as Jeungjeongkyorinji by succeeding his family traditions. The summary of characteristics of Jeungjeongkyorinji is as follows. First of all, it is abundant in contents. It was composed of 69 contents compared with 29 contents of Haedongjegukgi(『海東諸國記』) in the early of Joseon Dynasty and 36 contents of Tongmunkwanji(『通文館志』) in the late period of Joseon Dynasty. Secondly, it shows well about the changes through 18-19th centuries from 17 centuries. Thirdly, it is more focused on economics than Tongmunkwanji. For this point, Jeungjeongkyorinji is an important materials for not only use of business manuals about relations with Japan but also for research of Japanese economics. Lastly, Jeungjeongkyorinji uses year-recording system based on the reign-style of King of Joseon, while Tongmunkwanji uses the Chinese way. Also it contains the contents about Eulreungdo(鬱陵島) and it shows the sensitive reaction against the territorial problems. It seems the expression of national consciousness motivated in the late of 18th century and also the result of Kim Kun-Seo’s self-consciousness.

삼택영리 (三宅英利) (著) 근세일조관계사의 연구

하우봉 ( Woo Bong Ha ) 일지사 1986 韓國學報 Vol.12 No.4

이재 황윤석의 사상과 사회개혁론

하우봉 ( Woo Bong Ha ) 전북대학교 인문학연구소 2015 건지인문학 Vol.14 No.-

Hwangyunseok is regarded as one of the representative figures of contemporary naturalist and Honam practical science. Research on his social thought is rare. Even though no systematic writings on arguments of social reform are in material aspects “Yijaeyugo(이齋遺稿)” or “Yijaemanrok(이齋漫錄)”, “Jajirok(資知 錄)” look like quite a lot that can be found partly mentioned. Hwangyunseok is also controversial issues that would assess how his ideological inclinations as a scholar who has the practical science aspects at the same time Neo-confucianism. In this paper, by focusing on this point we looked to examine the characteristics of his thought and arguments of social reform. In his social thought less written content compared to the Neo-confucianism and natural sciences but also less noticeable and unique views. Characteristic of his social thought is closer to fundamentalism. But such stand-point in the late Joseon Dynasty is a system-oriented character by default by default. The fact that it calls for reflection on the upper corrupt ruling class, but in a very limited sense, can be called ‘reformist’, will basically stay in the ‘improvement in the system’. There are difficult to explore fundamental reform and pro-people. Improved from above, it is only to be confined to the subject matter of consciousness. In short, in terms of philosophy and arguments of social reform Hwangyunseok is difficult to put in the category of silhakja. The characteristics of practical science in the Joseon Dynasty, may be referred to as four. For example, oriented to the native confucianism in terms of philosophy, institutional reform of social thought, the pursuit of naturalism, research of Korean Studies. Hwangyunseok is fit in the latter two criteria. In the case of philosophy and arguments of social reform, he is both conservative. only in the pursuit of naturalism and research of Korean Studies. he has shown the aspects of practical science.

18세기 초엽 일본 소라이문파(徂徠門派)와 조선 통신사의 교류 -다자이 다이(太宰春台)의 『한관창화고(韓館倡和稿)』를 중심으로

하우봉(Ha, Woo-Bong) 전주대학교 한국고전학연구소 2020 공존의 인간학 Vol.- No.3

새로 발견된 日本使行錄들

河宇鳳(Ha Woo-bong) 역사학회 1986 역사학보 Vol.112 No.-

조선후기 대일통신사행의 문화사적 의의

하우봉(Ha, Woo-Bong) 한국사학회 2009 史學硏究 Vol.- No.95

17~19세기 한일 문화교류의 흐름과 의미

하우봉 ( Ha Woo-bong ) 성균관대학교 대동문화연구원 2017 大東文化硏究 Vol.98 No.-

17세기에서 19세기는 조선후기와 일본의 에도(江戶)시대에 해당하는 시기이다. 이 시기 양국은 활발한 문화교류를 진행하였고, 그 통로는 일본에 파견한 조선정부의 사절단, 즉 통신사였다. 조선후기의 통신사는 일본과의 선린관계를 상징하는 외교사절로서 모두 12차례 행해졌다. 통신사행은 470여 명에 달하는 대규모의 사절단으로 서울을 출발해서 돌아오기까지 대개 10개월 정도 걸리는 거대한 외교행사였다. 조선후기 통신사행은 조선과 일본의 지식인들이 접촉할 수 있는 공식적이면서도 유일한 통로였다. 당시 일본인은 동래의 倭館까지밖에 올 수 없었고, 조선의 問慰行은 역관을 중심으로 하여 대마도에 가는 사행이었다. 조선인이 당시 일본의 수도인에도까지 왕래하며 일본의 지식인들을 광범위하게 만나 교류하는 일은 통신사행원만 가능했다. 따라서 조선후기 양국 교류의 거의 전부가 통신사행을 통해 이루어졌다고 할 수 있다. 조선에서 일본에 관한 정보를 입수하는 것 또한 통신사행을 통해서였다. 본 논문에서는 조선후기 한국과 일본의 문화교류의 전개양상을 조망하려는 목적하에 기초적인 작업으로서 통신사를 통한 문화교류 연구의 기본 자료인 일본사행록과 필담창화집, 그리고 고찰의 결과 문화교류의 실상에 관해 살펴보았다. 고찰의 결과 본론에서 밝힌 사실을 대체로 다음과 같이 정리할 수 있다. 첫째, 현재 전하는 일본사행록은 모두 43종에 달하며, 필담창화집은 180여 종에 달한다. 그 자료들은 대부분 번역되었으며, 2017년 가을에 유네스코 세계기록문화유산으로 등재될 전망이다. 둘째, 통신사행을 통한 문화교류의 내용에 관해 詩文唱和, 畵事問答, 醫事問答 등으로 나누어 고찰하였다. 셋째, 통신사행을 통해 조선으로 전래된 일본문물에 관해 정리하였다. 그 가운데서도 중요한 의미를 지니는 것은 일본서적인데, 검토 결과 모두 33권에 달하였다. 사상적인 측면에서 중요한 것은 일본 古學의 조선 전래, 조사 결과이다. 일본 고학파 유학자의 저술은 조사 결과 13종에 달하는 사실을 밝혔는데, 일부의 실학자들이 논평을 남겼다. 통신사행을 통한 문화교류는 쇄국체제 하의 일본 사회에 의미 있는 영향을 끼쳤다고 평가된다. 동시에 통신사행은 일본의 문물이 사행원들을 통해 전해져 조선의 지식인들이 일본사회를 재인식하는 계기를 제공하였다. 19세기 초반 통신사행이 폐지된 이후 양국관계는 소원해지고 정보의 불통에 따른 오해와 상호인식의 갭이 커지며 결국 분쟁과 전쟁으로 가는 역사가 전개되었다. 이로 보아 통신사행이 지니는 의의와 역할이 얼마나 중요하였는가를 알 수 있다. 통신사와 부경사를 통한 문화와 학술교류 및 정보교환은 근세 동아시아의 문화교류사에서 매우 중요한 의의를 지니고 있다. 이러한 교류를 통해 당시 동아시아지식인들이 공유하였던 `同文의 세계`라는 인식은 오늘날 추구하고자 하는 동아시아 문화공동체의 선행모델로서 연구할 가치가 있는 주제이다. The 17th and 19th centuries correspond to the late Joseon Dynasty and the Japanese Edo period. During this period, the two countries actively exchanged cultural inter-changes, and its path was the mission of the Korean government dispatched to Japan. The Tongshinsa(通信使) in the late Joseon Dynasty was diplomatic envoy symbolizing the good relationship with Japan, and it was conducted 12 times. It was a massive diplomatic event that took about 10 months from departure from Seoul with a large-scale mission of about 470 people. The Tongshinsa in the late Joseon Dynasty was the only official and only way for Chosun and Japanese intellectuals to contact. At that time, the Japanese could only come to the Waegwan(倭館) of Dongrae(東萊). It was only possible for the carrier to be able to meet and exchange Japanese intellectuals extensively, Therefore, it can be said that almost all of the exchanges between the two countries in the late Joseon period were conducted through Tongshinsa. Getting information about Japan from Joseon was also through Tongshinsa. In this thesis, we examined in detail the basic data of cultural exchanges research through Tongshinsa, such as Japanese travel books and anthology of conversation and interchange of poetry. Currently, there are 43 species in Japanese travel books, and more than 180 kinds of writings of conversation and interchange of poetry. Most of the materials have been translated and are expected to be listed as a UNESCO World Heritage Site in the fall of 2017. Next, I discussed about contents of cultural exchange through Tongshinsa, such as the interchange of poetry, exchanges between painters, and exchanges between doctors. After that, we summarized the Japanese monuments that were brought to Korea through Tongshinsa. Cultural exchanges through Tongshinsa are considered to have had a meaningful impact on Japanese society under the control system. At the same time, Tongshinsa was con-ducted through the circles of Japanese culture and provided the opportunity for the intellectuals of Joseon to re-recognize Japanese society. After the abolition of Tongshinsa in the early 19th century, bilateral relations became deserted, misunderstandings due to information disruption and gap of mutual recognition increased, eventually leading to conflict and war. This shows how important the role and significance of Tongshinsa are. Cultural and academic exchanges and information exchange through Tonshinsa have a very important significance in the cultural exchanges of modern East Asia. The perception of `the world of the same culture` shared by the intellectuals of East Asia at the time is a subject worth studying as a precedent model for the East Asian cultural community to pursue today.

조선전기 대외관계에 나타난 自我認識과 他者認識

하우봉(Ha Woo-Bong) 한국사연구회 2003 한국사연구 Vol.123 No.-

During the Joseon Dynasty, Koreans conceptualized "the others" in the process of the identification of the self, which resulted in the acceptance of the idea of Chinese Hwa-I-Kwan, the concept that China differed from surrounding barbarians and beasts, and the establishment of a perspective that Joseon was a small "illuminating center (China)". They put Ming (China) and Joseon (Korea) into one category, "Junghwa - the illuminating center", while putting other neighboring countries like Jurchen, Japan, Ryukyu and Southeastern Asian countries into the others, "the barbarians". This "Hwa-I-Kwan (Illuminating Center-Barbarians concept)" implied not only the discrimination and exclusion of the others but also the inclusion of the others as those who need to be civilized. The naturalization policy toward the others and the foreign policy toward Jurchen and Japan were also based on this concept. Focusing on that, this paper reviewed how Koreans of the earlier Joseon Dynasty perceived the world and themselves and how they viewed Japan and Jurchen as the others and then examined the naturalization policy as a inclusion policy. The main points of this paper can be summed up as followings. First, "the small illuminating center" concept, established in the earlier Joseon Dynasty, was basically a ethno-centrism. This concept was subjective and did not get any consensus from other countries. Koreans in that period perceived others on this concept, leaving little room for cultural pluralism or cultural relativism, which acknowledges the uniqueness of other cultures. Second, the way Koreans of the Joseon dynasty looked at the world underwent a change with the shift of times. In the early 17th century, the period after the Joseon Dynasty went through the two wars waged by Japan and Ching, Joseon sharpened the contrast between the illuminating center and the barbarians. They extremely excluded "barbarian" cultures and peoples. By strengthening the small illuminating center consciousness, they excluded not only Japan and European countries but also China because China was occupied by Manchurian Ching. Third, the naturalization policy was mainly inherited from Goryeo. However, their relationship toward the others became more negative except toward Japan. The naturalization policy stopped after 1636 when Ching invaded Joseon and the naturalization of the others did not continue any more. Lastly, The "small illuminating center" concept, the basis of Joseon's identification of the self and the others, had their roots in the Hwa-I-Kwan. They put Joseon as a small center to the Chinese Hwa-I-Kwan. Joseon did not have its own concept of the world but the sub-system of the Chinese concept. As a result, when the China centered world order collapsed. Joseon failed to find a independent road to adapt actively to the new order.

통신사행 문화교류의 새 양상

하우봉(Ha, Woo-Bong) 한일관계사학회 2018 한일관계사연구 Vol.59 No.-

1763년의 계미통신사행에서의 문화 교류는 역대 가장 활발하였다. 그러한 교류의 결과 가장 다양하고 풍부한 일본사행록과 필담창화집이 저술되었다. 14종에 달하는 일본사행록은 서술주체와 형태와 내용면에서도 높은 수준을 이루었다. 일본에서도 역대 통신사행 가운데 가장 많은 43종의 필담창화집이 저술되었다. 통신사행원들은 일본 문사들과의 직접적 만남과 교류를 통해 일본인관에 변화가 일어났다. 그들은 일본 문사들이 보여준 인정에 공감하면서 인간으로서의 동질성을 자각하였다. 이와 함께 통신사행원들은 일본에 대해 실용적인 관점에서 접근하였다. 그러한 차원에서 시문창수보다 실질적인 정보와 지식을 얻을 수 있는 필담의 중요성이 강조되었다. 그 결과 조선의 일본 이해가 심화되었다. 일본에 대한 객관화를 통해 의미 있는 지식의 축적이 이루어지고, 『화국지』같은 종합적인 ‘일본국지’ 가 저술되었다.『화국지』는 조선후기 통신사행원의 일본인식의 최고봉으로서 150여 년간에 걸친 일본이해의 축적 결과라고 해도 과언이 아니다. 다음으로 계미통신사행에 이르러 통신사행과 실학파가 비로소 접목되었다는 점도 주목되는 사실이다. 한편 이 사행에서는 일본의 학문적 성숙으로 인해 종래의 일방적 전수에서 대등한 입장에서 논쟁을 벌이는 양상이 나타났는데 이 점도 새로운 변화상이다. 근세에는 조선과 중국, 일본이 모두 해금체제(海禁體制)를 채택하면서 대외교류라는 면에서 역사상 어느 시기보다 폐쇄적이었다. 중앙정부 레벨의 공식적인 외교사절의 왕래만 있었을 뿐 민간 차원에서의 교류는 철저히 금지되었다. 이러한 배경 속에서 한국과 중국, 일본을 왕래한 조선의 외교사절인 통신사과 부경사는 동북아시아를 연결하는 ‘유일한’ 정보통로였다고 할 수 있다. 동시에 한양을 허브로 하면서 중국의 옌칭(燕京)과 일본의 에도(江戶)를 연결하는 문화의 도관(導管)이었다. 통신사의 연구 방향에 있어서도 동아시아적 차원에서 구조적으로 파악하는 것이 절실하다고 여겨진다. 앞으로 통신사와 부경사를 매개로 한 동북아시아 세 나라의 문화교류를 바탕으로 삼국의 문화와 학술의 위상을 정립해 볼 수 있을 것이며, 나아가 통신사와 부경사가 일본과 중국에서 얻은 학술과 문화 정보가 한국에서 어떻게 수용되었고 서로 교차하면서 상대국에 영향을 끼쳤는가를 밝히는 작업이 흥미로운 연구주제가 될 수 있을 것이다.

반계 유형원과 호남실학

하우봉 ( Woo Bong Ha ) 전북대학교 인문학연구소 2013 건지인문학 Vol.10 No.-

Honam Silhak(湖南實學), this term is still hard to obtain citizenship in academia. Geungi Silhak(近畿實學),Ganghwa school(江華學派) ect. are widely used in Regional concepts about practical learning. Although Honam Silhak also came from for the regional concept, it was not yet enough. The reasons for this are that the lack of empirical researches and the theoretical proposals were not too much. Honam Silhak is one of the local regulations. It is well-known that local histories and environmental characteristics have influenced the formation of ideas. However, the originality or identity for universality rather than simply to limit areas should be assumed. Thus, when we called Honam Silhak, it was an important task to illuminate ideological characteristics and cultural identity. As a result, we will denominate the term ‘learning(學)’. In debating lively such issues, this article is one of essays. This article examines the idea of practical learning and activities of Bangye Yuhyongwon who lived more than 20 years in Buan Chollado, summarizing concepts and categories of Honam Silhak, the relevance between Bangye and Honam Silhak and the challenges for future research. For the formulation of Honam Silhak and the study of Bangye Yuhyongwon`s practical learning, challenges were presented as follows. First, I will find the works of Bangye in addition to the ”Bangyesurok(磻溪隨錄)” Recently “Dongukyeojiji(東國輿地志) ”Analects of Bangye(磻溪先生言行錄)”, “Bangyezapgo(磻溪계藁)” “Bangyeilgo(磻溪逸稿)”, “Dojeongzoljip(陶靖節集)” etc. were found and introduced in the academic world. So, it is likely to be found different works. too. Second, It is urgent to examine the survey of a tentative name ‘Bangye schools’. The disciples of Bangye are not revealed until now. I will analyze the characters, in “Analects of Bangye(磻溪先生言行錄)”, “Annals of Bangye (磻溪年譜)” ect. and find out the reality of the interactions. And Investigating writings and manuscripts of disciples whom Bangye had taught for twenty years, I will reveal new facts. Third, the exchanges and relationship between Bangye and in-tellectuals of Honam should be revealed. The transmission of ideas and influences, with in the Confucian scholars of Honam region need to be restored through various data. Fourth, I will examine the connection with the Honam area in prac-tical learning of Bangye based on the analysis of “Bangyesurok” as much as possible. Through these actions, I will find out the role as the birthplace of Bangye`s ideas, experimental subject, and the status of Honam as a stage. After finding out such uniqueness, I will be able to compare the other areas and approach to the universality. Fifth, It is needed to explain a wide field of view and a new approach concerning the lateral and longitudinal associations of them, as well as the individual research for the ideas of Silhak scholars of Honam region.