芥川龍之介の運命観

林?植 대한일어일문학회 2012 일어일문학 Vol.55 No.-

Although The Man of the West, written by Ryunosuke Akutagawa, can be regarded as “the chronicle of Akutagawa’s Jesus”, there are parts that mention about John the Baptist in the work. By focusing on them, this research has a purpose on contemplating and comparing Akutagawa’s notion on John with that on Jesus. John was born by the revelation of God, which is same as the process of Jesus’ birth. However, Akutagawa regards the way that John was born by the normal woman as 〈coincidence〉, and by insisting this is identical to the case of Jesus, he considered it as a 〈coincidence〉 applied to the 〈destiny〉 of human’s life. Akutagawa also asserted that 〈inheritance, circumstance, coincidence〉 control human’s 〈destiny〉. John was destined to live at wilderness with the gene revealed by God well before his birth. However, since Jesus’ gene was from the Holy Spirit, His father, His destiny was to be controlled by the Holy Spirit throughout His lifetime. Also, even though John was born in the family of high priest, he ascetically lived in the wilderness, like barbarian. However, at the moment of death, while John was dead by 〈cultural Salome〉, Akutagawa thinks that 〈cultured〉 Jesus was 〈dead at the highest degree of savageness〉 by being crucified. After all, through the lives and deaths of John and Jesus, it seems that Akutagawa must have clearly realized that 〈inheri tance, circumstance, coincidence〉 control human’s 〈destiny〉.

芥川龍之介におけるヨハネと漱石のイメージ

林?植 대한일어일문학회 2014 일어일문학 Vol.63 No.-

The purpose of this research is to study a writer’s notion about John the Baptist who appears in Ryunosuke Akutagawa’s work, “The Man of the West”. Although Akutagawa reflected his own thoughts about Jesus’ life in this work, John the Baptist, who had a close relationship with Jesus, also appears in it. The reason Akutagawa had a special attention on John the Baptist is because, by giving baptism to Jesus, Jesus began His official missionary activities after that. In other words, Akutagawa regards John the Baptist as a benefactor who opened Jesus’ natural gifts, and this is because, from John the Baptist, he felt similar image of his teacher, Soseki Natsume, who encouraged him to make a debut as a writer. In short, for Akutagawa, both John the Baptist and Soseki Natsume seemed to be benefactors and solid guardians. However, Akutagawa realized that there were ugly true natures of human hidden behind both. Although Akutagawa was Soseki’s disciple, only short after he became such, he discovered Soseki’s another aspect as a “lunatic genius”. It turned out that was an emotion feeling superiority by comparing oneself with others, and an emotion that one hates losing to others by always thinking about them, which was a jealousy, a natural character of humans. Akutagawa described John the Baptist with distortion from the Bible by saying that such jealousy also exists in John the Baptist, and this was due to a reflection of a notion about Soseki to John the Baptist. In the end, through this work that studied John the Baptist, Akutagawa’s human view could be grasped.

芥川龍之介におけるヒューマニズム

林?植 대한일어일문학회 2013 일어일문학 Vol.60 No.-

The purpose of this thesis is to contemplate true meaning of an author’s humanism through the view toward humans in Tu Tze-Chun, a fairy tale written by Ryunosuke Akutagawa. Although the original work of Tu Tze-Chun is from China, especially there are two significant differences in the bottom half of the book with the original one: the reason Tu Tze-Chun, the main character, wanted to be a hermit, and the ending part. This study considers such differences. Tu Tze-Chun tries to become a hermit because he felt despair about humans’ heartlessness, although he does not repent for his life of debauchery. Eventually he overcomes many difficulties to become a hermit. However, after he sees his parents’ suffering in the hell, when his mother whispers him that, among such pain, she only hopes for a happiness of her son, Tu Tze-Chun, he shouts out loud, “mother”. This violates the warning that one should not speak at all in order to become a hermit. Even though he cannot be a hermit eventually, he now decides that “[w]hatever [he] become[s], all [he] want is to live a decent and honest life”. Hence, an old man who is actually a hermit says he would give a house in the holy place owned by himself to Tu Tze-Chun as a prize. As we see Tu Tze-Chun’s life like above, the author’s view toward humanism is described in the part that although Tu Tze-Chun is disappointed with humans’ egoism, he restores his own humanity due to his mother. However, Akutagawa could not convice himself whether Tu Tze-Chun can live the world as he decided, because Akutagawa regards the human life as a hell. This is proven in the part that there is no description of Tu Tze-Chun’s reaction about the house hermit gave to him. After all, it is shown that although Akutagawa was hoping for a humanistic human, he knew real humanism in humans’ life is impossible, and had a skeptical view toward its actual realization.

芥川竜之介の「西方の人」論

林?植(임훈식) 대한일어일문학회 2015 대한일어일문학회 학술대회 발표논문 요지집 Vol.2015 No.11

人間像 定立을 위한 體育의 一般的 役割에 관한 硏究 : 3個 領域을 中心으로 "with priority given to 3 categories"

蔡煥國,林 植 敎育問題硏究所 東國大學校 1995 교육문제연구 Vol.10 No.-

Physical Education can be said a process of constituting a human life. which has a profound philsophical and educational value. Further more, as every activity in human society centers on human being, the valuation of the formation of human being through the physical education holds a very important position in value system of human society. The physical education influences the real life of human being and formal human relation from the sociological point of view in the light that human being is the core of physical culture. It goes without saying that the value and role of physical culture can also be discussed which are produced with personality for the inner background. But the valuation of physical education from a broader perspective to look for new position for man is also important. This study examines the scientific educational and practical role of physical education for the creation of an image of man. In order to take an objective view, it deviates from conventional aim and value of physical education and analyzes the contemporay image of human being for the comparative study of man and physical education . The followings are three important facts resulted from the study. 1) The object of physical education must be human being and make wide use of basic knowledge of as many sciences as possible for the development of human being. 2) Manshould be respected and be also should make efforts for the creative value. As the formation of motion and the building - up of desirable image of man are more important than the in born and instinctive activities, the role played by physical education is much influential from the educational point of view. 3) Man, facing the imminent problem called human alienation which is a product of modern society will be able to find a new forming process of the original human being who can adapt himself to the changing society and cultivate himself through spiritual experiences connected with practical activities of physical education. As we have seen in the above examinations, in physical eduation, a complete about face is required from the negative formation of human being focusing on interests and experiences to the affirmative practice controlling instinct and desire. Accordingly, in order to create images of human being in such a way as model map is drawn, the role of physical education should increase and man is required to change is structure of consciousness .