『오위인소역사』와 1900년대 번역의 한국적 특수성

손성준 ( Sung Jun Son ) 성균관대학교 대동문화연구원 2013 大東文化硏究 Vol.87 No.-

본 연구의 목적은 1900년대의 번역 전기『五偉人小歷史』(1907)와 그 저본인 일본서『少年智囊 歷史編』(1903)의 비교를 중심으로, 번역 場으로서의 한국에 대한 재인식을 시도하는 데 있다. 역사저술가 사토 슈키치(佐藤小吉)에 의해 집필된『소년지낭 역사편』의 기본 서술 전략은 서양사의 주요 장면들과 일본사의 요소들을 동등하게 배치하는 것이었다. 서구위인 다섯 명의 전기 모음집인『소년지낭』에서, 주인공들의 존재 이유 및 그들 國史에서 추출한 메시지들은 모두 일본으로 수렴되었다.『소년지낭』은 일본사를 재료로 한 민족성 강화의 기획이었으며, 이를 통해 국가의 신봉자를 길러 내고 미래의 모범 국민으로 헌신할 이들을 준비시킨다는 점에서 고도의 정치적 텍스트였다. 한편,『소년지낭』은 훗날 독립운동조직 大同團에 투신하게 되는 李能雨에 의해『오위인소역사』로 번역되었다. 번역되는 과정에서는 크게 두 가지가 변한다. 첫째, ``소년``에 대한 지향점이 사라진다. 당시 한국의 출판 환경에서 서양 인물 전기는 신지식이라 할 수 있었던 만큼, 주 독자층을 소년으로 상정한 단행본까지 기획하는 것은 시기상조였다. 둘째, 저본이 지닌 모든 일본 관련 흔적이 삭제된다. 일본 관련 내용이 성격을 지배했던『소년지낭』의 특성상, 이는 텍스트의 본질을 해체하는 것이나 진배없었다. 결과적으로『오위인소역사』에 남은 것은 ``오위인``의 ``소역사`` 그 자체이며, 보존되는 교훈들 역시 꿈, 도전, 인내, 겸손, 충성, 희생, 실천, 노력 등과 같은 전형적인 것들이었다. 이렇게 잔류된 역사적 지식과 교훈들 속에서, 오늘날의 위인전과 구별되는 면모를 찾기란 쉽지 않다. 종래의 1900년대 번역 연구에서는 저본과의 차이를 해석함에 있어서 당시의 한국적 상황에 걸맞은 정치적 의의에 천착하는 경우가 많았다. 그러나 텍스트에 대한 총체적 평가를 위해서는 그것을 넘어, 남아 있는 내용에 의해 구성된 전체를 관통하는 성격을 궁구하는 과정이 요청된다. 이 두 가지 모두를 전제로 할 때, 해당 텍스트가 당대의 지식 재편에서 획득했을 의미를 객관적으로 탐색할 수 있을 것이다.『오위인소역사』의 경우, 결과적으로『소년지낭』의 정치성에서 이탈하는 양상을 여실히 보여준다. 그런데 이러한 속성은 당대 번역 서사 전반에 걸쳐 출현했다. 일본과 중국을 경유하는 과정에서 그들의 사정에 따라 정치성이 부여된 역사물과 전기들은, 한국으로 재번역 되는 가운데 그 전략적 내용들을 상실했다. 근대 한국의 번역 서사와 그 저본 간의 차이를 면밀히 살펴볼 때, 역자의 개입 양상에서 ``添``보다는 ``削``이 크게 우세한 것은 여기에 기인할 때가 많다. 이는 당대의 지식 수용 방식이었던 重譯이 한국이라는 번역 場에 가져온 특수한 현상이었다. The purpose of this study is to compare Five Great men`s small history (『五偉人小歷史』, 1907), a biography about translation, and its draft and Japanese book, A Boy of Great Wisdom : History(『少年智囊 歷史編』, 1903), and to have a new understanding about translation field of Korea. A Boy of Great Wisdom : History written by a history author, Sato Shukichi(佐藤小吉)` equally allocated western main scenes and Japanese elements as the fundamental writing strategy. The reason why characters exist and the extracted message from their history in A Boy of Great Wisdom were converted into Japan. A Boy of Great Wisdom was a plan to strengthen one ethnicity, to make people obedient to the nation, and to prepare exemplary citizens, so it was highly political context. On the other hand, A Boy of Great Wisdom was translated into Five Great men`s small history by translated by Lee Neung-Woo(李能雨) who dedicated his life to an independence movement organization, DaeDongDan(大同團). In the process of translation, two things changed. First, ``a boy`s directing point disappears. At that time, it was too early to make a book targeted for boys in Korea`s publishing environment where the biography of a person from the west was considered to be a new knowledge. Second, it deleted all the traces of Japan recorded in the draft. A Boy of Great Wisdom was naturally about japan, so deleting the characteristics of japan is the same as the dismantling the essence of the text. Consequently, Five Great men`s small history is literally about the history of five characteristics, and the characters finished their duties for Japan and go back to their spaces in western countries. The preserved messages are also typical such as dream, challenge, perseverance, modesty, obedience, commitment, practice, and efforts. It is hard to find difference between today`s biography and Five Great men`s small history in terms of preserving historical knowledge and lessons. So far, when we study about translation in 1900s and interpret the difference between translation and draft, there were many cases to use political significance that fit into the Korean political situation at that time as the standard of the judgment of value. However, to have an overall evaluation about the text, beyond that, it is necessary to have the process of penetrating the whole text which is consisted of the remaining contents. When we have these two as premises, we can objectively search the meaning of acquiring the text in terms of knowledge rearrangement at that time. Consequently, Five Great men`s small history evidently show the aspects of breaking the political characteristics of A Boy of Great Wisdom. However, this attributes were comprehensively appeared at the translated books at that time. Historical texts and biographies were granted political characteristics in the process of going via Japan and china according to their situations, but those books lost their strategic contents when they are translated into Korea again. Looking closely the difference between Korea`s translated text and its draft, ``cut` was more than `addition` when translator intervenes. It is because the method of accepting knowledge at that time, retranslation or the double-translation was the special phenomenon happened in Korea`s translation field.

북한의 역사인물 초상화 연구 - 『위인초상화』 엽서집(평양: 미술출판사, 1957)을 중심으로

신수경 한국근현대미술사학회(구 한국근대미술사학회) 2019 한국근현대미술사학 Vol.37 No.-

The purpose of this study is to investigate North Korea’s perception toward history by examining how portraits of historical figures in North Korea are produced and utilized on the basis of the postcards collection of ‘Portraits of Great Men(1957)’ published by the Misul Chulpansa in Pyongyang. First of all, Recreating ‘the great men’ s has to be performed with the interpretation and historical research on the era in which they lived. Also, the subjects ideas could influence in choosing the figures for the ‘Portraits of Great Men’ among the numerous historical ones. From this point of view, The figures in the ‘Portraits of Great Men’ could be recreation of the ideal figures of the North Korean society as the artwork. The ‘Portraits of Great Men’ collection is comprised of eight sheets in a set and printed 20,000 sheets. It contains portraits of half-length figures produced by eight artists centering on Sunwoo Dam and other talented artists such as Lee Quede, Jeong Gwan-cheol, Gil Jinseop, Lee Pal-chan, Ryu Hyun-sook, Oh Tae-gyeong and Ra Chan-geun. The portraits on the postcards were very realistically depicted by the strong influence of Pen Varlen(1916-1990). While he was in Pyongyang from 1953 to 1954 , he taught North Korean painters. In addition, the faces were depicted through several discussion with scholars, and the clothes and official hats were completed based on historical research. It appears that it was produced prior to the 3rd Labor Party meeting in 1956. In other words, these portraits were produced based on the materialistic view of history of Marx and Lenin prior to the sectarian strife of August 1956 and the purging of the Russian sect and coastal sect, and they also reflect the perspective of socialist democracy of North Korean historians. The historical figures selected for the ‘Portrait of Great Men explains not only the historical views of the North Korean regime focusing on Goguryeo but also interest on the Silhak(Practical Learning) scholars, who advocated the importance of science and technology and lived in a transition period from the collapse of the feudal society to in the beginning of capitalism. These portraits of historical figures, ‘Portraits of Great Men’ were published as postcards in 1957 to easy to carry as well as to elevate a sense of patriotism and victory. in conclusion, it is an attempt for the people to quickly overcome the ruins of war. The other reason to make postcards was convenience for mass reproduction and distribution to be used as a means for exchange with various countries that it had made cultural agreements with at the time. These portraits were not only produced as postcards, but were also used in various events commemorating the historical figures. The ‘Portraits of Great Men’ postcards collection exemplifies how historical figures were changed into visual cultures in the course of constructing North Korean nationalism based on socialist realism in the late 1950s. However, the portraits of these historical figures mostly disappeared from 1967 when the Kim Il-sung totalitarianism went into full swing. From this perspective, this ‘Portraits of Great Men’ postcards collection can be called material that makes it possible to read the changes in historical views, politics and culture of North Korea in the 1950s and 1960s. It is anticipated that this paper will serve as an opportunity to remember that South and North Korea are a single race that share the same history in order to overcome their cultural differences.

맹자의 大丈夫論에 관한 硏究

이상호 동양철학연구회 2019 東洋哲學硏究 Vol.100 No.-

나와 남은 각각 독립된 존재로 생각하는 사람은 자신의 육체와 외모를 가꾸는데 많은 시간과 비용을 투자한다. 육체와 외모를 가꾸고 유지하기 위해서는 돈을 비롯한 물질이 필요하다. 인간의 물질적 욕구에 비하여 그 충족 수단이 제한되어 있거나 부족한 상태가 되면 먼저 차지하기 위해 경쟁을 해야 한다. 경쟁이 심해지고 사회가 각박해질수록 사람들은 주변을 경계하고 마음을 닫게 된다. 남과 끊임없이 경쟁해야 하는 삶은 긴장의 끈을 놓을 수 없는 삶이고 피곤한 삶이다. 소인은 경쟁에서 자신의 이익을 추구하는 데 민감하고, 육체적 쾌락 추구를 통한 행복만 중시하는 사람이다. 소인은 인간관계에서도 자신의 이익 추구와 경쟁력을 만남의 기준으로 삼는다. 물질적인 富나 권력이 강한 자에게는 자신의 사사로운 이익을 추구하기 위해 비굴하게 매달리게 되고, 이익 추구에 도움이 되지 않는 다른 사람의 하소연이나 불행에 대해서는 무관심하기 쉽다. 소인이 물질적 富와 강력한 권력을 지니게 되면 절제를 하지 못해 스스로 방탕해지거나 주변 사람에게 갑질 횡포 등으로 마음의 상처나 고통을 줄 수 있다. 소인과 다른 삶을 사는 사람을 군자라 한다. 군자는 본심 실천을 통해 다른 사람과 한마음이 소인과 다른 삶을 사는 사람을 군자라 한다. 군자는 본심 실천을 통해 다른 사람과 한마음이 되고 전체적인 조화를 이루는 삶을 영위한다. 군자는 유교에서 지향하는 이상적 인간형으로 大丈夫의 다름 이름이다. 행복한 삶을 살기 위해서는 대장부의 삶을 살아야 한다. 대장부의 삶을 영위하기 위해서는 四端을 확충하여 인의예지 본성을 회복하고, 志操와 節義를 실천해야 하며, 호연지기를 함양해야 한다. 대장부의 삶을 영위하게 되면 부귀하더라도 교만에 빠지거나 방탕해지지 않게 되고, 빈천하더라도 지조를 바꾸지 않게 되며, 불의와 맞서 두려움 없이 당당하게 살아가게 된다. 대장부는 하늘이 부여해준 인륜의 길대로 맞춰 가는 노력을 하고, 安貧樂道의 삶을 산다. 따라서 자신의 이익 추구를 위해 부귀한 사람에게 아부하거나 아첨하지 않고 고결한 삶을 산다. 대장부는 修道를 통해 자신이 먼저 진리를 추구하여 군자가 되는 데 최선을 다하는 사람이고, 모든 사람을 군자로 인도하는 사람이며, 세상에 반드시 진리를 펼치겠다는 다짐을 실천하는 사람이다. 가장 이상적인 사회는 개인이 행복하고, 사회 정의가 실현되며, 전체 구성원이 모두 행복한 사회다. 맹자의 대장부론이 오늘날 다시 살아난다면 개인적으로는 군자가 되어 행복한 삶을 살 수 있다. 사회적으로는 지조와 절의를 숭상하는 풍조가 생겨 사회 정의가 실현될 수 있다. 사회 구성원 모두가 군자가 되어 대장부의 삶을 영위하면 세상은 서로 간의 신뢰와 조화로움이 어우러지고 즐거움이 가득한 지상 천국이 건설될 수 있다. "Personality Those who think of me and others as being independent of each other invest a lot of time and money in cultivating their physical body and appearance. Money and other things are needed to nourish and maintain our bodies and appearances. When the means of fulfillment are limited or inadequate compared to human material needs, they must compete for possession first. As competition grows and society grows sharper, people become alert and close their minds. The life of constantly competing with others is a life of tiredness and a life of tension. A inferior man (小人) is a person who is sensitive to the pursuit of his own interests in competition, and only cares about happiness through the pursuit of physical pleasure. A small man uses his interests and competitiveness as a standard for meeting in human relations. To those who have strong material wealth (富) or power, they will cling to them for their own private interests, and it's easy to be indifferent to other people's complaints or misfortunes that don't help them. When a small man has material wealth and strong power, he tends to be self‐dissipated because he cannot restrain himself or his Gapjil tyranny can cause hurt or pain to those around him. The person who lives a different life from this inferior man (小人) is called Chun‐tzu (君子). Chun‐tzu leads his life in harmony and union with others through the practice of his true heart. Chun‐tzu is an ideal human oriented in Confucianism, which is another name for a great man. To live happy life, we must live the life of a great man (大丈夫). To live the life of a great man, the Four Origins (4dan) was expanded to restore the true nature of “benevolence, righteousness, propriety and wisdom”, practice principles and integrity, and cultivate a vast‐flowing spirit. When you live a great man's life, you won't fall into arrogance or debauchery even if you get rich, sterile and barren (貧賤) does not change the principles, and in the face of injustice (不義), they manage to live with dignity without fear. A great man strives to follow the path of ethics (人倫) given by heaven, and lives a life of “contentment with poverty and delight in Taoist’s way (安貧樂道)”. Therefore, to pursue his own interests, he lives a noble life without fussing or flattering the rich. a great man is one who is committed to becoming a Chun‐tzu by first seeking the truth through discipline (修道), who leads everyone to Chun‐tzu, and who is the one who practices the promise to spread the truth to the world. The most ideal society is a society where the individual is happy, social justice comes true, and all members are happy. If Mencius’ theory of a great man comes to life again today, one can individually become a Chun‐tzu and live a happy life, and in the society perspective, social justice can be realized by creating a trend that respects principles and integrity. When all members of society become Chun‐tzu and lead the life of a great man, the world is in harmony with trust and harmony between one another, the heaven on earth can be built in the world full of joy.

『논어』 속 군자관의 논리 구조와 정치의식

이철승 ( Cheol Seung Lee ) 한서대학교 동양고전연구소 2013 동방학 Vol.29 No.-

『논어』에서 군자는 성인처럼 완벽한 인간이 아니고, 평범한 사람도 아니다. 군자는 성인을 닮기 위해 노력하는 사람으로서 도덕성과 능력이 뛰어난 사람이다. 이는 군자란 높은 정치적 지위, 경제적인 부유, 지식과 나이의 많음 등에 의해 결정되지 않음을 말한다. 따라서 군자는 고유(固有)한 도덕성을 자기정체성의 근거로 삼는다. 군자의 정치의식은 이러한 도덕성을 함유하는 자기정체성의 확립을 전제로 한다. 그런데 군자는 이러한 자기정체성의 확보에서 만족하지 않는다. 반드시 이것을 사회 정의의 실현으로 확산시킨다. 곧 충만한 도덕성으로 무장한 군자는 사회의 어려운 사람들에게 그 사랑을 풍부하게 전한다. 이것은 사회에 사랑을 전한다는 면에서 ‘노블리스 오블리제’의 관점과 유사하다. 그러나 군자관의 정치의식은 사회로부터 혜택을 받았기 때문에 사회로 환원한다는 ‘노블리스 오블리제’의 관점과 달리, 사회로부터 혜택을 받지 않았을지라도 보편적인 사랑을 전한다는 관점이다. 곧 『논어』 속 군자관의 논리에 의하면 본래적으로 주어진 도덕성을 자기의 정체성으로 확립하고, 이것을 자기가 속한 사회의 구성원들과 공유하는 공동체의식으로 발전시켜야 비로소 평화로운 공동체 문화가 건강하게 유지될 수 있다. 이러한 군자관의 정치의식은 오늘날 신자유주의 이념이 파생시킨 파편화와 분절화로 인한 소외 문제와 사회적 갈등을 아우르는 면에 사상적으로 기여할 수 있다. Many people in the modern society tend to put the most weight on their owninterests as those in the period of Chun Qiu, when Confucius lived, did. However, the limited commodities and chances compel one`s pursue of exclusive interest tocollide with that of another. The idea of neo-liberalism widespread around the globe positively aggravates an individual`s egocentric tendency. The idea of neo-liberalism based on the privatization of the means of production proliferates the abundance of minority with power and poverty of powerless majority on account of ‘the centralization of privatization.’ Such a society cannot preserve even the least amount of human rights, for it deals with man not as a goal but as a means. Subsequently, the polarization and alienation of such a society amplifyconflicts. Confucius regards man as a moral existence and treats him not as a means but as a goal. From such a point of view, all men are equal in a moral aspect. The Analects is based on such a view on man. The great man is neither a perfect man like a saint nor an ordinary man. He is a man who exerts to take after a saint with outstanding morality and ability. It means that a great man is not determined by the conditions such as a political status, economic wealth, knowledge and age. Therefore, a great man makes his own innate morality the basis of self identity. The political conscious of the great man requires the establishment of self identity containing such morality. However, the great man is never satisfied with the establishment of self identity as such. He proliferates it into the realization of social justice. The great man equipped with full morality amply conveys the love to the miserable in a society. It is similar to the concept of ‘Noblesse Oblige,’ in that it is related with transmitting love to a society. However, the political conscious of the great man differs from ‘noblesse oblige,’ which means repaying the benevolence received from the society, for it is an unconditional transmission of universal love. That is, the logic of a great man in the Analects rhetorically maintains that the culture of a peaceful community can be soundly sustained only when the innate morality is established as a self identity and then developed into a sense of community shared with the members of a society that he belongs to. Such a political conscious from the viewpoint of the great man may ideally contribute to dealing with the matters of alienation and social conflicts caused by the fragmentation and segmentalization derived from the doctrine of neo-liberalism.

『위대한 유산』, 동양철학으로 다시읽기* - 신사와 군자의 개념을 중심으로

김철수 한국비교문학회 2011 比較文學 Vol.0 No.55

Great Expectations, Charles Dickens' thirteenth novel, is a record of a boy's coming of age, during which he aspires to become a gentleman. The novel helps the reader reconsider human nature through a diverse and detailed description of the life of Pip as a hero of the novel. This paper aims to observe the snobbism that the young hero experiences in the course of his education to become a gentleman. Pip happens to receive the "great expectation", from an unknown patron, who is later known as Magwitch, an expelled culprit. This paper also intends to compare the concept of true gentlemanship implied in the work with that of the great man or a gentleman in the Eastern philosophy of Confucianism. The gentlemanship pursued by Pip is an ideal of the lower class in his days, but it is one of the results of the mammonism of the Victorian England. This work describes in detail diverse people's aspiration for the gentlemanship, which was one of the greatest prides of the time, and then it bitterly criticizes and satirizes its negative aspects. Nevertheless, with his own expectation and hope for the possibility of social changes through the awareness and change of each individual person, Dickens presents his own ideal of a gentleman through the process of self-awareness happening in Pip. Pip grows up in body and in spirit after learning lessons from all kinds of experiences in the course of his life. The faith in the goodness of human nature culminates in Joe, who is entitled "a gentle Christian man," having never discarded his conscience and consideration for others in any situation, and in a sincere girl named Biddy, who is provided with a new happy life, having kept her love and kindness, and finally in the young selfish Pip, who is transformed into 'a gentleman in a real sense' after the great lessons in life. The concept of a gentleman in the west and that of a great man in the east have similar origin in their intention and meaning. For the two concepts, which both designate one's attitudes towards self, others and the society, and share the value of honor and responsibility, can be achieved in the course of diverse and sometimes hard lessons, experiences and self-discipline even in adverse situations. When the novel with such a plot and contents is re-read in the light of some major concepts of Eastern philosophy, whose intention is to bring up 'a great man(君子)' in a premise that 'all men were born good,' it can be understood that the ideals of a western writer and some eastern philosophers, although their worlds apart, are not so different in context.

『위대한 유산』, 동양철학으로 다시읽기 -신사와 군자의 개념을 중심으로

김철수 ( Cheol Soo Kim ) 한국비교문학회 2011 比較文學 Vol.55 No.-

Great Expectations, Charles Dickens` thirteenth novel, is a record of a boy`s coming of age, during which he aspires to become a gentleman. The novel helps the reader reconsider human nature through a diverse and detailed description of the life of Pip as a hero of the novel. This paper aims to observe the snobbism that the young hero experiences in the course of his education to become a gentleman. Pip happens to receive the "great expectation", from an unknown patron, who is later known as Magwitch, an expelled culprit. This paper also intends to compare the concept of true gentlemanship implied in the work with that of the great man or a gentleman in the Eastern philosophy of Confucianism. The gentlemanship pursued by Pip is an ideal of the lower class in his days, but it is one of the results of the mammonism of the Victorian England. This work describes in detail diverse people`s aspiration for the gentlemanship, which was one of the greatest prides of the time, and then it bitterly criticizes and satirizes its negative aspects. Nevertheless, with his own expectation and hope for the possibility of social changes through the awareness and change of each individual person, Dickens presents his own ideal of a gentleman through the process of self-awareness happening in Pip. Pip grows up in body and in spirit after learning lessons from all kinds of experiences in the course of his life. The faith in the goodness of human nature culminates in Joe, who is entitled "a gentle Christian man," having never discarded his conscience and consideration for others in any situation, and in a sincere girl named Biddy, who is provided with a new happy life, having kept her love and kindness, and finally in the young selfish Pip, who is transformed into ``a gentleman in a real sense`` after the great lessons in life. The concept of a gentleman in the west and that of a great man in the east have similar origin in their intention and meaning. For the two concepts, which both designate one`s attitudes towards self, others and the society, and share the value of honor and responsibility, can be achieved in the course of diverse and sometimes hard lessons, experiences and self-discipline even in adverse situations. When the novel with such a plot and contents is re-read in the light of some major concepts of Eastern philosophy, whose intention is to bring up ``a great man(君子)`` in a premise that ``all men were born good,`` it can be understood that the ideals of a western writer and some eastern philosophers, although their worlds apart, are not so different in context.

『청동 기마상』에 나타난 '작은 인간'과 표트르 대제의 이미지

이영범 청주대학교 인문과학연구소 2005 人文科學論集 Vol.30 No.-

This study focuses on image of ‘Little man’ & Peter the Great in Pushkin's epic poem The Bronze Horseman. This masterpiece of Pushkin holds a special place in his historical works. The poet created it at a very crucial moment in his life and career. The Bronze Horseman contains serious discourses on people (народ). Especially, Pushkin shows the interrelation between the 'little man' (who is Eugene, the hero of this work) with Peter the Great and his city. In the opening stanzas (<ВСТУГ??ЕНИЕ>) of The Bronze Horseman the poet sings praises for the reforms made by Peter the Great and the grandeur and glory of Saint-Petersburg. As the narrative plot of the poem unfolds, the poet's position gradually changes to become critical along with his negative attitudes towards them. Eugene (Евгений), a simple common official, stands opposed to the Bronze Horseman (Peter the Great). In the culminating scene (Eugene's rebellious scene), he finally transforms into a heroic character with his great animosity towards Peter the Great, the impregnable holder of a sacred imperial spirit. At the same time, the image of Peter the Great is both positive (he is a Tsar-reformer, and the founder of Saint-Petersburg) and negative (he is a Tsar-tyrant, who constantly threatened helpless ‘little man' rebelling against the imperial authority). Peter the Great not only acts as the historical person, but also has a specific individuality. The history of mankind as a subject of research can possess the subjective and objective themes at once. Speaking generally, the state (collective) and an individual (person) always has a conflicting relationship between them. Therefore, the helpless ‘little man’ (people or person) often turned out to be a victim of the tyrannical power of the state. When the interests of the state or totalitarian society conflict with the aspirations and desires of an individual person, the former always appears as a victim of the powerful ideological dictation. There is sufficient evidence to support the hypothesis that russian people, cast in the image of a helpless 'little man', Eugene, become an object of historical necessity. While the historical figure - Peter the Great - appears as a subject and an activist in history.

일반논문 ; 『학원』의 인물 이야기와 전후 청소년 교양

김한식 ( Han Sik Kin ) 겨레어문학회 2012 겨레어문학 Vol.49 No.-

이 글은 청소년 잡지 『학원』을 중심으로 전후의 청소년 교양을 살핀 논문이다. 전후 교양을 살피기 위해 특별히 인물 이야기에 주목하였다. 『학원』의 인물 이야기는 집단보다는 개인의 성취를 강조하였다. 특히 고난을 이기고 성공하는 과정을 중요하게 다루고 있는데 이는 일반적인 인물 이야기의 서사와 크게 다른 것은 아니었다. 이런 서사가 갖는 문제점은 과정이나 의도보다는 성공이라는 결과를 중시한다는 데 있다. 무엇을 성취했는지 못지않게 어떻게 성취했는가가 중요하다고 보면 인물 이야기는 중요한 가치 하나를 소홀히 했다고 할 수 있다. 『학원』 인물 이야기의 또 다른 특징으로 서구지향성을 들 수 있다. 이는 어느 정도 피하기어려운 일이었다고 할 수 있다. 민족이나 국가를 강조하는 이야기보다는 개인에 초점을 맞춘 이야기가 많다는 점도 중요한 의미를 갖는다. 모든 서사가 이념을 담고 있지만 인물 이야기는 다른 어떤 서사보다 그것을 분명히 드러내는 양식이다. 인물 이야기를 연구해야 하는 이유가 여기에 있다. In this article, we adjusted the great-men-stories in Hakwon and studied the meaning of them. Hakwon was the most popular magazine in 1950s. It played an important part of shaping the prospect of post-war generation. Hakwon attached importance to culture and great-men-stories. The reason how one man was admitted great man is not his life had great aspects but others needed his great aspects. The great men in Hakwon had achieved success and their success was a good example to others. In those days, the stories had a little relevance to national history. Their concern was individual success. On the other hand, the stories didn`t take concern about the process and purpose of success. They only concentrated on the great man`s success that surmounted his hardships. It was another peculiarity that the stories headed for Western Europe and North America.

梁漱溟의 이상적 인간상에 관한 연구

이경남(Lee Kyung-Nam) 한국양명학회 2002 陽明學 Vol.- No.8

이 논문은 梁漱溟의 大人意識을 통하여 오늘날 우리가 추구해야할 ‘바람직한 인간상’ 이 무엇인가를 고찰한 것이다. 양수명의 사상은 陽明哲學을 중심으로 두고 있으면서 서양철학을 수용하는 태도를 견지하고 있다. 따라서 그의 인간관은 바로 이론과 실천이 합치된 지행합일의 인간상이 바탕이 되며, 이는 狂者의 모습으로 묘사할 수 있다. 양수명은 이러한 바람직한 인간상을 염두에 두면서 그들이 함께 실현할 수 있는 공동사회에 대한 일정한 대안을 갖고 있었다. 그것은 ‘新社會’ 라고 규정되며, 새로운 사회의 구현을 위한 실천방안은 향촌건설운동으로 나타난다. 그가 현실을 직시하고 적극적으로 대응하는 태도에서 우리는 바로 광자 곧 열의를 가진 실천인 그리고 참된 즐거움 곧 眞樂을 즐기는 大人의 모습을 찾을 수 있다. 그렇다면 대인의식의 내면적인 주체는 무엇인가? 양수명의 표현을 빌면 그것은 바로 直覺인데, 직각은 양지 또는 양심이라고도 할 수 있다. 보통사람들은 近道의 경지에 머물러 있지만 참된 인간 곧 대인은 완전한 직각을 지닌 경지에 있는 존재이다. 이러한 知行合一과 致良知가 투영된 양수명의 이상적인 인간관은 정보의 시대를 살아가는 삶 속에서 상실된 인간성을 회복하는데 한 지침이 될 것으로 기대한다. The purpose of this paper is to clarify the essence of the model man now and here under reviewing the Great Man(大人) spirit of Liang Shu-Ming(梁漱溟 1893~1988). Liang constructed his unique idea by filtering contemporary western ideas based on traditional Chinese Yang-Ming philosophy(陽明哲學). Basically, Yang-Ming philosophy emphasized on the conformity between knowing and doing(지행합일). Thus, Liang's model man idea came out of it. He coined his idea with the name of the Enthusiasm Man(狂者). He thought his New Society must be full of such model men. Actually, he, also one of his model men, tried to participate in the real world and establish new society by Home Town Reconstruction Movement(鄕村建設運動). Liang's Enthusiasm Man represents a man of doing with passion and a great man enjoying his life with Great Pleasure(眞樂). Such spirit is basically rooted in the insightful eye on the reality and active attitude toward the life itself. By the way, what is the substance of the Great Man spirit? Liang pointed out the Great Man spirit consisted of Intuition(直覺), which came from Yang-Ming's idea, primordial knowledge(良知) or conscience. Liang recognized ordinary people stayed at the stage of ordinary knowledge, while Great Man followed the imperatives of primordial knowledge by insightful intuition. In conclusion, Liang's model man spirit tells us the importance of recovering the natural human spirit at this Information Age. So, the pursuit of primordial knowledge by intuition will be recommended as a way of recovering the human nature and reinforcing desirable competencies our communities require at this moment.

리비아 대수로공사 사례로 본 사회경제적 변화에 관한 연구

Hong Chang Ki,Park Jong Young 경기대학교 재난안전연구소 2020 재난안전논문집 Vol.2020 No.1

연구목적 : 본 연구는 물 기근을 겪는 리비아에 대수로공사에 의한 담수수급(Water Demand & Supply)과 인구증가 및 도시화, 농지확장과 농산물 생산증대, 산업발전 및 경제성장 추이에 의한 사회경제적 변화(Socioeconomic Change)에 관한 연구를 목적으로 한다. 연구방법 : 리비아 대수로공사에 의한 담수공급(Water Supply) 전후(前後)의 리비아와 관련 국가들에 대한 문헌고찰과, 사례연구를 통하여 리비아의 사회경제적 변화 즉 인구증가와 도시화, 농지확장과 농산물 생산증대, 산업발전 및 경제성장 등을 연구문제로 설정하여 비교분석하였다. 연구결과 : 결과분석은 1984년 리비아 대수로공사를 시작하여 1989년부터 물 공급을 시작한 전후(前後) 기간의 리비아 물 공급은 생활용수 3.8억톤(1985)에서 8.3억톤(2005)으로, 농업용수 6.5억톤(1980)에서 46.9억톤(2000)으로, 산업용수 500만톤(1980)에서 1.8억톤(2005)으로 증가, 농지면적 382천 ha(1980)에서 470천 ha로 증가, GDP는 105억 디나(1980)에서 545억 디나(2005)로 증가하였다. 결론 : 대수로공사에 의한 담수공급(설계수량 일일 600만톤)이 인구증가 및 도시화와의 관계, 가장 많이 소비되는 지중해 연안의 농지에 농업용수의 공급 등으로 농경지 확장과 농산물 생산증대, 산업용수 공급에 의한 산업 활성화, 상수도에 의한 먹는 물 공급으로 인한 리비아인 들의 생활환경 및 수준 향상 등으로 대수공사가 리비아 경제성장에 이바지하여 긍정적인 사회경제적 변화가 일어났으며, 대수로공사 모델을 다른 유사물 부족국가에 적용할 수 있을 것이다. Purpose: This study was conducted to examine water demand & supply by the Great Man-made Project in Libya, which suffered from water famine. This study focus on how Great Man-made Project effected socially. For example, increase population growth which led to urbanization, increase production of agricultural products, industrial development and economic growth. Method: Through a study of Libya before and after the Water Supply by the Great Man-made Project, and a case study, the socioeconomic changes in Libya, such as population growth and urbanization, farmland expansion and agricultural production increase, industrial development and economic growth, were set up and analyzed as research questions. Results: The results of the analysis were through water supply from the Great Man-made Project, The results of the analysis were through water supply from the Great Man-made Project, increasing water supply from 380 million tons(1985) to 830 million tons(2005) and 650 million tons of agricultural water(1980) to 4.7 billion tons(2000), industrial water from 5 million tons(1980) to 180 million tons (2005) and increasing agricultural land area from 382 thousand ha(1980) to 470 thousand ha, GDP 10.5 billion Libyan dinars(1980) to 54.5 billion Libyan dinars(2005). Conclusion: This socioeconomic change was made by the Great Man-made Project in Libya which provided freshwater supply(design quantity about 6 million tons per day) which led to population growth and urbanization, agricultural water supply to the most consumed farmland in the Mediterranean Sea. In addition, fresh water contributed to revitalize the industry by industrial water supply, and improve living conditions, and drinking water supply and this project model could be applied to other similar water shortage countries.