한중일 인문 전통의 활용과 전망 - 21세기 실학의 모색 -

김경미 사단법인 한국민족연구원 2014 민족연구 Vol.0 No.59

The Practical Learning (sirhak) school of the East Asia three countries is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Chosŏn dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self-entity. The sirhak scholars were toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their age. Traditional humanities in the 21 century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea, China and Japan based on the Practical Learning. Newly oriented tendency of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning of these three East Asian countries will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.

한중일 인문 전통의 활용과 전망 -21세기 실학의 모색-

김경미 ( Kyoung Mi Kim ) 한국민족연구원 2014 민족연구 Vol.0 No.59

The Practical Learning (sirhak) school of the East Asia three countries is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Choson dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self-entity. The sirhak scholars were toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their age. Traditional humanities in the 21 century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea, China and Japan based on the Practical Learning. Newly oriented tendency of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning of these three East Asian countries will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.

청년의 성장과 젊음의 모순

임세화(Yim, Se-Hwa) 한국현대문학회 2013 한국현대문학연구 Vol.0 No.41

이 글은 ‘세속이 나에게 무엇을 요구하는가’를 빠르게 알고 습득해나가는 청년 성칠을 통해 1960년대 손창섭의 장편소설 『길』에 나타나는 ‘인간의 형성’과 ‘성장’ (불)가능성의 의미에 대해 살펴보았다. 고향을 버리고 서울이라는 공간에서 자아상을 구축해나가는 성칠에게 도시는 ‘자기 형성’의 공간으로서 중요한 의미를 갖는다. 서울이라는 ‘동물도회’ 속의 주체로 스스로를 자리매김하는 성칠은 프로테스탄티즘의 윤리를 체득하고 더 큰 욕망의 획득을 위해 욕망의 실현을 끝없이 유예하며 금욕하는 인물이다. ‘진정한 나’를 찾아가는 이 여행길에서 성칠은 온전한 ‘나’와 ‘나’ 아닌 것을 동시에 추구해야 하는 젊음의 모순과 맞닥뜨리게 된다. 그것은 성장의 기점에서 모든 것(고향, 유년, 어머니 등)을 상실할 수밖에 없음에도 불구하고, 그 불행을 감수하며 성장하기를 원하는 젊음의 비극이기도 하다. 성칠에게 주어진 수많은 가능성들은 그로 하여금 미래만을 꿈꾸게 하는데, 그것은 근대세계 자체가 지닌 모순, 분열과 맞닿아 있다. 근대유럽의 ‘교양소설’이 개인의 사회화라는 문제에 해결책을 제시해주던 ‘상상적인 해법’은 1960년대의 한국에서도 더 이상 유효하지 않은 방식이 되어버렸다. ‘욕망’은 성칠을 사회에 복속시키고 길들이는데, 그것은 간접화된 부르주아적 윤리를 체현해내는 하나의 지표이자 그 자신의 정체성으로서, 모순적인 ‘자율적 주체’ 성칠을 점점 포박하게 된다. 명백히 근대적인 인물인 성칠은 자아 창조의 모험 속에서 사회가 매개한 욕망을 ‘자기 찾기’의 수단으로 삼고 그를 위해 금욕한다. 그러나 그의 사회화는 사회의 보편적인 삶의 방식을 자신의 것으로 동일화하는 하나의 학습이라기보다, ‘돈’을 벌기 위한 한 방편으로써의 편입이라는 점에서 대단히 기형적이다. 성칠이 찾는 ‘진정한 나’, 그가 추구하는 성공의 상이란 근대 사회가 매개한 간접화된 욕망이고, 이 근대적 인간의 이상은 결코 충족될 수 없다는 점에서 청년의 비극은 시작된다. 그것은 자신을 찾는 여행이 완성되는 순간 모든 것을 상실하게 되는 ‘자기 찾기’의 비극이기도 하다. 1960년대 서울이라는 공간에 던져진 청년 성칠의 ‘자기 찾기’의 도정은 단지 더럽고 추잡한 현실 세태의 고발과 비판을 위한 것만은 아니었다. 오히려 그것은 끝없이 가능성과 미래만을 꿈꾸게 하는 근대세계 자체가 지닌 모순과 분열에 맞닿아있는 근대소설의 한 형식(form)의 변형에 가까운 한국적 판본이었다. This study was willing to consider the meaning of Sung-Chil’s man formation and (im)possiblity of self growth shown in the road, a novel written by Son, Chang-Seop in 1960’s. The protagonist of this novel was the young man that want to answer the question what did the world demand to him. The city, Seoul was of special significance to him as the space of self-formation. He was a self-formative subject in ‘animal city’ as Seoul and was becoming an ascetic subject by learned protestant ethic. In a course of the search for the authentic self, he was confronted with the aporia of the young. It was caused by finding real himself and non-himself simultaneously. And it was the tragedy of the young man, Sung-Chil that grew up with losses of a homeland, a childhood and a mother. Historically, his dreams for the future were related with the inconsistency or disruption of the modern society. Especially the socialization of an individual as the imaginary solution of Biludungsroman was nonvalidated in the Korean novel 1960"s. Sung-Chil"s desire and adventure to social adjustment was a sign and the identity of himself presented bourgeois ethics. He as a self-contradict subject was tied up by the sign and identity. In the adventure for self-creation, Sung-Chil as a modern individual explicitly used a desire mediated by the social as the instrument of the search for the self and practiced self-denial to the purpose. His process of the socialization was not to be identified himself ordinary social way of life. But it was to be freaky socialization learned a way of accumulate wealth. Therefore Sung-Chil"s authentic "I" was interested in worldly success. It was a mimetic desire mediated by modern society. And his desire was never satisfied. In here, the young man"s tragedy started. It was also the tragedy of the search for the self when it was completed, lost all of I. Finally, Sung-Chil"s adventure in 1960"s Seoul, was not only a report on the ugliness of the social reality and condition, but also Korean version of a form western novel. An inconsistency or disruption of the modern society and a continual pointing of future was represented in the novelistic form in the West and 1960"s Korea.

인문적 삶을 위한 전통의 복원

김경미 ( Kyoung Mi Kim ) 성균관대학교 인문과학연구소 2009 人文科學 Vol.0 No.43