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최호철(Choi, Sun-Woong) 국제고려학회 서울지회 2005 국제고려학회 서울지회 논문집 Vol.5 No.-
On April 7th, 1896, the Independent Association published its first edition of The Independent, and started to present their own programs of political and social reforms to the public, and also let the public be aware of the modern philosophies that the Independent Association members have embraced. The vision of modernity and also a modernized society, introduced to the public by the editors of The Independent, was depicted with concepts such as independence and liberation, self determined achievements, and the act of establishing a wealthy and strong(in military terms) country. Renownεd figures such as Washington, Napoleon, and Bismark were delivered as the embodiments of such modern qualities and modernization. The interesting similarity shared by all these figures was the fact that they were all war heroes. At the time, the Joseon dynasty needed to independently thwart the military threats of invasion launched by the imperial Japan, and in order to do that the country had to achieve strength in military terms through certain modernization efforts. In essence, they needed war heroes to applaud and sing the heroics, and The Independent answered to that need and recalled such historic wat heroes out of the textbooks and depicted such characters as characters of whose the kind of strength should be needed in the Koreans’ efforts to lead the country themselves and win the war as well in a drastic period of time. The Independent was essentially delivering the cases of foreign heroes and also the modern qualities that they were supposedly projecting, as examples which the Koreans would have to consult and aim for in their efforts to achieve such a modernized status. And such notion was very much based upon a dichotomy that was essentially suggesting and rationalizing the conflict between civilization and barbarians over the issue of modernization. The modern societies of the Western worlds were depicted with absolute positivity, and were established as the ultimate goal of the Korean(Joseon) people. So, in order to see to it, The Independent editorials argued that the Koreans must consult the success of the Japanese as effective models, must learn a few things from the failed attempts of the Chinese Qing dynasty, and must continue their own efforts toward modern reforms. We can see what kind of independent liberation and modernization was being pursued by the Koreans, by reviewing the characters of foreign historical figures described by tThe Independent columns at the time. The position of The Independent, which suggested the characters and efforts of certain foreign renowned figures in the past as prime examples of how one should behave in his or her attempts to garner similar achievements, was certainly showing dual and possibly self-conflicting natures: the consciousness of thwarting the imperialistic invasions to achieve independence and liberation, and also the consciousness of achieving modernization by consulting the cases of Western worlds which had already turned into imperialistic states.
심경호(沈慶昊)(Sim, Kyung-ho) 국제고려학회 서울지회 1999 국제고려학회 서울지회 논문집 Vol.1 No.-
" 1. There are a variety of concepts to describe the mode of being for human life, which were developed in the ‘Traditional Korean Literature written in Chinese’ [Korean classics]. Among them, there is a term of ‘recluse’ referred to as a character who does not accept any government post but is entitled to a paragon of great personality. Meanwhile, in the Korean classics, the term of recluse takes a limited historical implication, which is different from the general concept. In the Korean classics, ‘recluse’ is referred as a seeker after truth in the province where is not far apart from human society. In the traditional society, the Korean classics was based on the consciousness of worry about the real world, and the first justice of it was the responsibility consciousness[Verantwortungsethik] to reform reality and build an ideal society up. However, when ideology is estranged from reality, a human being must concentrate his efforts to ‘improve himself alone.’ There were men who had the consciousness of worry about the real world but did not reveal a will to revolutionize the reality directly and who got himself absorbed in the individual and personal self-discipline [individuelle und persónliche Selbstbildung], retiring to hermitage in the mountains and forests. Such a mode of character is ‘recluse.’ 2. Around the mid-sixteenth century of the Yi dynasty, there were a good many of recluses whose purposes were to put the Confucian philosophy [moral philosophy] practice. For instance, characters such as Gyung-Duk Seo, Un-Jeok Yi, Hwang Yi, Sik Jo were representative recluses who produced many recluses of distinguished talent. Also, in the latter part of the Yi dynasty (that is, after the seventeenth century), there were a great number of characters who took the life of recluse, retiring to hermitage in the mountains and forests. The mountains and forests where they retired to hermitage are not spaces where they ‘live together with birds and beasts’ [鳥獸同群] but provincial societies where they ‘strive to put daily justice in practice’ [勉日用]. However, in the earlier Yi dynasty (before the seventeenth century) recluses took a life of moralist ‘sustaining the pious attitude and simultaneously pursue reason’ [居敬], while in the later Yi dynasty (after the seventeenth century) recluses did not necessarily become ‘moralists.’ It is because the content of philosophical pursuit was changed then. In addition, some of characters could not help taking a life of recluse as they failed the civil service examination. However, in general recluses lived a truth-seeking life to acquire essentiality, denying a daily mode of reality. 3. The study discussed the mode of being for recluses and examined their oriented consciousness, centering on the literature of ‘Toe-Kye’ Hwang Yi. In addition, as the separation literature from human being cannot be considered in the Confucian practice, the study discussed literature in the relation to the life of the subject of literature practice. This is derived from the historical characteristics of literature before the modem time. The shape of recluse is not presented in the completed form but appeared indirectly in the total orientation of life and literature. The recluses seek the unity of objects and self that is the finality of moralistic mind boundary. That is, they attached importance to the state where the external objective and the internal spirit is united, which indicates ‘freedom from avarice and understanding’ [景與意會]. This attitude of truth-seeking is shown in Gyung-Duk Seo or Un-Gap Yi, but the representative character who took such attitude is exactly Hwang Yi. He decided to retire to hermitage in order to ‘sustain the pious attitude and simultaneously pursue reason that is a law of universe’ [居敬窮理].