단원 김홍도 화제(畫題)의 서체와 낙관인

손환일 한국사상문화학회 2019 韓國思想과 文化 Vol.100 No.-

Kim Hong-do had a great influence on painting and calligraphy. He had learned from Kang Se-hwang, a representative painter, calligrapher of Joseon period; however, the variety of painting was from the genius of Kim Hong-do. The handwriting style of Kim was following Cursive script(Choseo), Semi-cursive script(Haengseo), Regular script(Haeseo), Palbun(a kind of Clerical script) and Seal script(Jeon-seo). Cursive script(Choseo) and Semi-cursive script(Hangseo) of Kim Hong-do followed the Semi-cursive script(Haengseo) writing style of Wang Xizhi as Kang Se-hwang. Also Kim Hong-do was following the style of small-letter-Regular-script(Haeseo) writing style of Wang Xizhi as Kang. However for the big-letter-Regular-script(Haeseo) writing style, Kim Hong-do accepted the style of Aekche(額體: writing style used in Pyeon-aek, a signboard) of Lee Bugwang of Yuan Dynasty; he used the writing style of Yan Zhenqing, a Chinese calligrapher, of Tang Dynasty, in contrast with Kang Se-hwang. For 전서, Kim followed Lee Han-jin(a calligrapher of Joseon) and Im Deuk-myeong(a painter of Joseon) in part; however, he added the pictorial feature, it was the different point from Lee Han-jin. For Palbun(a kind of Clerical script), he learned from Yu Hanji(a calligrapher of Joseon). Through the pen name and the seal of Kim Hong-do, it is possible to guess his age, personal situation, residential area and so on. The pen name ‘西湖(Seo-ho)’ showed ‘his Seoul life, leaving Ansan area’, the seal ‘士能(Sa-neung)’ showed his youth, the pen name using ‘翁(Ong)’ suggested his old age. Also the pen name ‘檀園(Dan-won)’ and ‘小檀(So-dan)’ reflected his respect to Li Liufang(Yi Yu-bang) of Ming Dynasty, thinking of himself as a disciple of Li; it showed that Kim Hong-do was influenced by the style of Li Liufang. Kim Hong-do used various style of Signature Seal(落款印: Nakgwanin), using the technique of ‘depressed(intaglio) engraving’ and ‘embossed(relief) carving’, and with the circular shape and the square shape. Kim used the depressed(intaglio) engraving seal. The signature seal ‘臣弘道(Shinhongdo)’ and ‘士能(Sa-neung)’, of <Jeon Kim-Hong-do Chu-seong-bu-do(a painting by Kim Hong-do, expressing the poetry of Song Dynasty)>, had confirmed the painting as a genuine work of Kim Hong-do. On the contrary, some paintings with unfamiliar signature seal were difficult to be considered as the works of Kim Hong-do; Kim Hong-do has a significant feature of calligraphy and seal of his own. At the contents of Du-in(頭印: a seal used to beginning of the work), it is possible to guess his taste and tendency. Among the frequently used Du-in, ‘一卷石山房(Ilgwonseoksanbang)’ meant his self-portrait, ‘心醉好山水(Simchwihosansu)’ reflected his landscape paintings. As can be seen, Signature Seal was important to show the feature of artist through writing style and seals. Someone can draw the painting similarly, however it is hard to copy the same calligraphic style. 김홍도는 강세황에게 배워 서화에 미친 영향이 크다. 그러나 그림의 다양성은 그의 천재적 기질에서 발현된 것이다. 김홍도가 구사한 서체는 초서와 행서, 해서, 팔분과 전서 등이 있다. 초서와 행서는 강세황과 함께 왕희지 행서필법을 따랐다. 소자(小字) 해서도 강세황과 같은 왕희지의 소자 해서를 썼다. 그러나 대자(大字) 해서는 원나라 이부광의 액체(額體)를 따랐고, 화제에도 당나라 안진경체를 따른 점이 강세황과 다른 점이다. 전서는 이한진과 임득명을 따랐으나 글자에 회화성을 가미한 점이 이한진과 구별되고, 팔분은 유한지를 배웠다. 김홍도의 아호와 인장은 당시 나이, 개인적 상황, 주거지역 등을 엿볼 수 있다. ‘서호(西湖)’에서는 안산을 떠난 서울생활, ‘사능(士能)’에서는 청년 시절, ‘옹(翁)’에서는 노년, ‘단원(檀園)’, ‘소단(小檀)’에서는 명나라 이유방(李流芳)의 제자임을 자처하여 화법에 영향을 받았음을 알 수 있다. 김홍도의 낙관인은 음각과 양각, 그리고 방인(方印, 네모인장)과 원인(圓印, 둥근인장)을 사용하였다. 주로 음각을 많이 사용하였다. <전김홍도추성부도>는 날인된 낙관인 ‘신홍도(臣弘道)’와 ‘사능(士能)’을 통하여 김홍도가 그린 그림임을 확인할 수 있다. 반면에 낙관인과 관지(款識)의 서체가 생소한 그림들은 김홍도의 그림으로 보기 어려운 요건들이 있다. 낙관(落款)의 서체와 인장에 김홍도의 특징이 있기 때문이다. 두인의 내용에는 그의 취향과 성향이 나타나있다. 많이 사용한 두인 중 ‘일권석산방(一卷石山房)’은 그의 자화상, ‘심취호산수(心醉好山水)’는 그의 산수화를 연상하게 한다. 이와 같이 낙관에는 서체와 인장에서 작자의 특징이 잘 나타나 있기 때문에 중요하다. 그림은 유사하게 그릴 수 있으나, 글씨를 같게 하기는 어렵기 때문이다.

김명순 소설 「도라다볼때」, 「외로운사람들」에 나타난 신여성의 의미 연구: 이광수 『재생』, 염상섭 『너희들은 무엇을 어덧느냐』와의 비교를 중심으로

남은혜 서울대학교 규장각한국학연구원 2018 한국문화 Vol.0 No.83

Kim Myung-soon appeared in 1917 and lived as a writer for more than 20 years before releasing her last work in 1939. The year 1924 when the Chosun Ilbo published three of the most important novels in a row, it became the most notable time to publish its first collection, “The Fruit of Life,” in 1925. During this time, Yeom Sang-seop’s novels “What did you get” and Lee Kwang-soo’s “Revival” were published in the Dong-A Ilbo. And it is comparable in many ways to Kim Myung-soon’s Chosun Ilbo serial novels ‘When Looking Back’ and ‘Lonely People.’ All four of these are stories of a new woman who suffers from a love failure and a wrong marriage. At that time, society and literary circles showed more interest in Kim’s activities as a new woman than in literature. In this situation, Kim tells the story of a new woman who may appear to be a writer herself in the novels ‘When Looking Back’ and “The Lonely People.” She was able to portray the tragic story of a young woman who was isolated from the contradictory reality of the time. Kim's novels are similar to Yeom Sang-seop and Lee Kwang-soo’s in character setting and narrative. It is primarily based on the fact that the text is a motif of the romance and marriage between Kim Myung-soon and Park In-duk in common. Park In-duk was one of the leading new women who drew attention like Kim Myung-soon. But even though she started out with a common model and motif, the new women depicted in Yeom Sang-seop, Lee Kwang-soo’s novels and Kim Myung-soon’s novels show different characteristics. Yeom Sang-seop and Lee Kwang-soo’s novels have shaped new women who pursue love and desire for money and come to a tragic end. And these women appear to be attractive but incomprehensible and painful. Unlike them, new women in Kim Myung-soon’s novels do not pursue personal desires for love or money. She want to find someone who can communicate with her. But those who live as pioneering new women suffer from a lonely situation, not even family members and loved ones. Through their tragic end, they are accused of the multi-level contradictions that new women had to live in. Soryeon from ‘When Looking Back’ was born to a father who lived a sexually dissipated life and a mother from a ‘gisaeng’ who committed suicide. Soryeon, who lost her mother's love due to her father's fault, seeks love of her mother, but is impossible in relationships with men. Soonhee from ‘Lonely People’ also falls apart and frustrated from both family and society, unlike Jeongtaek, who promised to live within his and one law. In Yeom Sang-seop and Lee Kwang-soo’s novel, the new woman seeks personal desire and faces death (Lee Kwang-soo’s novel’s Soonyoung) or pregnancy (Yeom Sang-seop’s novel's Maria). New women in Kim Myung-soon’s novel are similar to the tragic ending of suicide. However, the death of Soryeon from “when you look back” has a different meaning in that it pulls out “man’s blood” and puts a knife into her chest to live a new life. Kim Myeong-soon, in particular, is actively meaningful by linking the death of Soryeon with the flood of Pyongyang. Although the characters’ relationships and the process of writing are similar, the writer’s perception of new women was different. Although Kim was alienated from both literary circles and society compared to Lee Kwang-soo and Yeom Sang-seop, this gave her a fundamental understanding of new women’s life. It also needs to be re-evaluated in that it was actively rewritten through novels. The paper looked at the tragic lives of new women in the writings of Yeom Sang-seop, Lee Kwang-soo and Kim Myung-soon, the most important writers of the time. However, compared to the real life of Kim Myung-soon and Park In-duk, the novels are more tragic. New women in Yeom Sang-seop, Lee Kwang-soo and Kim Myung-soon’s novels lead to death and despair in different situations. However, Park left home with her hu...

김억의 번역론 연구 : 근대문학의 장(場)과 번역자의 과제

김진희(Kim Jin-hee) 한국시학회 2010 한국시학연구 Vol.- No.28

In the beginning of the Korean modern literature since 1910's, Kim Eok played a crucial role as a translator for foreign literature and theory. During the acceptance of foreign literature, Kim realized the importance of translation and he is considered an intellectual who, as opposed to other contemporary translators, performed a bulk of translations from various countries. He was in the lead of balancing content and form, reforming he literary circles of translation in which there was abundance of arbitrary interpretations and content-concentrated translations. However, Kim Eok's translated works have been devalued by reason of erroneous and liberal translation of original works and inapt understanding. Researchers generally examine original and translated texts in tandem, after which they point out problems of the translations and attribute them to the translators' lack of capacity. The study of this paper presupposes that in-depth understanding of translated texts can be carried out only when the theory and practice of translation go in parallel. It argues that the negative evaluation for Kim's translations can be reconsidered through the study of theory. Kim argued for 'creative liberal translation,' and this paper investigates the formation and characteristics of this standpoint. This paper particularly looks into how symbolism, which Kim embraced, influenced Kim's view on translation. The acceptance of symbolism and the theory of translation are discussed in regard to the theory of translation maintained by Bejamin, a German literary critic who lived around the same time, in his book The Task of the Translator. The paper also examines Kim Eok's theory of translation in the sense that the act of translating foreign languages expands and deepens a mother tongue, which provides an opportunity to form and develop the self-identity. Kim's viewpoint on translation, which searches for the nature of poems, found modern poetic language for the Korean poetry, which was possible due to his exploration into language that represents this nature. Translating the western poems in the initial stage of modern literature implies admission and conveyance of heterogeneous culture, beyond simple written text, and creation of new culture. Kim Eok's translated works shows the creativity of cultural translation that is generated at the intersection of internal and external cultures. The literary world after 1920's, via translations, could realize the identity of modern literature by means of dialogue with others, i.e. dialogue between tradition and the West. Furthermore, it could have a foundation in creation of new culture. Along these lines of modern literature, Kim Eok's theory of translation presented ‘creative liberal translation’ and ‘creative translation’ as the task and direction for those who do the translation, including himself. It was an aspect of cultural action that Kim's theory evidently showed through translation.

論文(논문) : 朝鮮時代(조선시대) 宦官(환관) 金處善(금처선)의 活動(활동)

( Hee Heung Jang ) 대구사학회 2013 대구사학 Vol.113 No.-

Kim Chu-seon was the eunuch from Kin Sejong to Eunsangun in Chosun Dynasty. We can find it difficult to examine a eunuch`s personal activities rather than those of official. In case of the eunuch`s life, there is no any trace in pedigree and no collection of works and anthology. Kim was seemed to be engaged in the royal court as the eunuch during King Sejong. It has been learned that Kim had been released from the banishment before and after the Suyangdaegun`s Kyeyujungran, and soon was exiled. But their connection was not confirmed. Kim came into play as the close to the King Sejo, and was punished by a few mistake in works. But Kim was promoted to the high official in the Department of Eunuch during the King Seongjong. After death of King Seongjong Kim organized the eunuchs to keep the King`s tomb and got the official rank as Jahyundaebu, the senior grade of the second. But after the Gapjasahwa, Yunsangun tyrannized the politics, and the eunuchs like other officials had the loyal remonstrance. Eunuch Kim Sun-son was killed by the remonstrance, and Kim`s family was adopted in the guilty-by-association system. Eunuch Kim Kyu-gyung was killed in cruelat that time. Kim Chu-seon recognised all of these eunuches` poor situations but Kim also pleaded with the Eunsangun from his motive. Kim was also punished and kim`s family was adopted in the involvement system. In recent, there is debate that Kim was restored during King Jungjong but granting Kim a official position was during King Yungjo. As the result, Kim was adopted into the eunuch Kim and could be succeeded to Kim`s family as Eunuch. (Daegu University / janghis@daegu.ac.kr)

1967년 노동당 제4기 15차 전원회의 김정일 연설

정창현(Jung, Chang-Hyun) 역사비평사 2015 역사비평 Vol.- No.112

Kim Jong Il drove the systemization of Juche ideology and establishment of a monolithic ideological and ruling system in the party, military and the state apparatus of North Korea. After being designated as the successor of Kim IL Sung with the first generations’ support, he constructed the current North Korean party-state system through ideologically and theoretically systemizing the first generations’ outcomes and introducing an operation guideline for the party-state-military with the help of the second generation. Thus, it is important to recognize Kim Jong Il as an individual representing the North Korean “second generation” rather than an “individual”. This is because “the first generation of partisans” placed considerable interest in and the second generation backed Kim’s personal growth and power consolidation. In this context, the 15th Plenary Session of the 4th Term Korean Workers’ Party Central Committee in 1967 where Kim Jong Il made his first official speech should be re-examined. The speech was the prelude to the Kim Jong Il’s grasp of power and the signal for the emergence of the second generation as the core of the Party through a shift in generations. At the same time, the Plenary Session was the starting point of implementing a monolithic ideological system by purging the Kapsan Faction that included Park Geum-cheol and Lee Hyo-sun who remained passive during the process of construction. In 1974, seven years after his first speech, Kim Jong Il was officially designated as the successor of Kim Il Sung. The North Korean Suryong system which began to be strengthened organizationally and ideologically with the August Faction Incident in 1956, was well established by the late 1960s. It was perfected in the 1970s with the establishment of Kim Jong Il’s monolithic ruling system based on the Suryong’s monolithic leadership system. After the establishment of the monolithic ruling system, Kim Jong Il became the supreme power, even when Kim Il Sung was still alive. He was not only the de facto real power commanding the party-state-military apparatus from the 1980s, but also the Supreme Leader who has the sole right to interpret Juche ideology. The absence of serious conflict or confusion in the succession process even with the abrupt death of Kim Il Sung in 1994, should be understood in this context. North Korea successfully handled the construction of the succession regime and the death of Suryeong in 1994. This historical experience helped North Korea to establish Kim Jong Un’s succession regime within the relatively short time of 3 years and further facilitated a rapid shift in power without any serious problems after Kim Jong Il’s sudden death in 2011.

민법의 기초자 가인 김병로

김재형 사법발전재단 2023 사법 Vol.1 No.63

After gaining independence from Japan in August 1945, the Republic of Korea prioritized the codification of its legal system, which entailed developing new laws and codifying them separate from the laws that the Japanese colonial rulers imposed on Koreans in 1919–1945 to lay the foundations for Korea as a fledgling sovereign state. The history-making task of writing the new Korean Civil Code was given to the most accomplished legal expert of the time, Kim Byeong-Ro (also known by his pen name, Gah-In). On September 15, 1948, shortly after his inauguration as the first chief justice of the Supreme Court of Korea, Kim served as chairman of the Korean Code Compilation Committee and worked tirelessly toward codifying the law of his country. Despite the challenges from the Korean War, (1950–1953), Kim successfully finished drafting the Civil Code on July 4, 1953, and the draft code was submitted to the Korean National Assembly as a government proposal. On December 17, 1957, two days after Kim’s retirement as chief justice, the National Assembly passed a bill approving the Civil Code. On February 27, 1958, the Civil Code was promulgated as Act No. 471; and on January 1, 1960, it came into force. During his tenure as chief justice, Kim not only instituted an independent Korean judiciary but also accomplished the all-important task of drafting the Korean Civil Code. If we wish to understand the historical origins of the Civil Code of Korea, it would be a worthwhile endeavor to examine the role that Kim played in creating the Civil Code and Kim’s relevant achievements. Furthermore, within the current context of considering amendments to the Korean Civil Code with some urgency, it would be essential to examine the principal elements of the Code and the Code’s guiding philosophy, which influenced the Korean legislators at the time of the Code’s infancy. Against the foregoing backdrop, this article reviews the role of Kim Byeong-Ro, as the central figure behind the Korean Civil Code, in authoring the Code while analyzing how his ideology and ideas are reflected in the major provisions of the Code. The article begins by retracing Kim’s process in writing the Code, highlighting his involvement and his accomplishments in particular. The major provisions of the Korean Civil Code are then compared with those of the Japanese Civil Code, as the latter was effectively in force in the Republic of Korea when the former was codified. Through this comparison, the article aims to examine Kim’s ideology and convictions as they came to be evinced in the course of drafting the Korean Civil Code. Kim was determined to create a Civil Code that would wholly supplant the Japanese Civil Code and one that would be in harmony with the culture and customs indigenous to Koreans. To that end, he researched and studied the civil codes of many foreign countries. But he eschewed borrowing or adopting foreign laws in their original form. Instead, he only made use of them as a point of reference. In drafting the Korean Civil Code, Kim proceeded to codify what was in line with Korean customs and practices even when they did not exist in the Japanese Civil Code, while making a point of abolishing or revising what existed in the Japanese Civil Code that was alien to Korean soil. This is why a great number of provisions in the Korean Civil Code are not found in any form in the Japanese Civil Code. Or, even when they are, they differ in their content. Kim sought to avoid or limit unconventional or extremely individualistic views while honoring legal principles based on natural law. He also exhibited mindfulness of the socially and economically underprivileged by making a conscious effort to create a Code that was rational and reasonable in its particulars. In the realm of family law in particular, Kim attempted to reform the family system to make it jibe with the much-changed social reality at the time while remaining faithful to Korea's pro... 1945. 8. 해방 이후 독립국가에서 법전편찬은 무엇보다도 중요한 일이었다. 독립국가의 기틀을 세우기 위해서는 일제 강점기에 따라야 했던 일본법에서 벗어나 독자적인 법전을 마련해야 했기 때문이다. 민법 제정은 당대 최고의 법률가가 부여받은 임무였다. 김병로는 대법원장 취임 직후인 1948. 9. 15. 법전편찬위원장을 맡아 기본 법률의 제정에 온 힘을 쏟았다. 6·25전쟁으로 혼란스러운 틈에도 김병로는 1953. 7. 4. 민법초안을 완성하였고, 이것이 정부안으로 국회에 제출되었다. 그가 대법원장직에서 정년퇴임한 이틀 후인 1957. 12. 17. 민법제정안이 국회에서 통과되었다. 그 후 민법제정안은 정부에 이송되어 1958. 2. 22. 법률 제471호로 공포되었고, 1960. 1. 1. 시행되었다. 김병로는 대법원장 재임기간 동안 사법부의 기틀을 마련함과 동시에 법전편찬위원장으로서 민법 제정이라는 과업을 이루었다. 민법 제정 과정에서 김병로의 역할과 업적을 살펴보는 것은 대한민국 민법의 역사적 성격을 규명한다는 점에서 중요한 의미가 있다. 또한 민법 개정이 시급한 상황에서 제정민법의 주요 내용과 당시 입법자들의 근본사상을 되새겨볼 필요가 있다. 이 글에서는 민법의 기초자인 김병로가 우리나라의 민법 제정 과정에서 어떠한 역할을 했는지에 관하여 살펴보고, 그의 사상과 이념이 고스란히 녹아 있는 제정민법의 주요 규정을 분석해보았다. 먼저 민법 제정 과정을 개관하면서 그 과정에서 김병로의 역할과 공적을 찾아 정리한 다음, 제정민법의 주요 규정에 관하여 당시 대한민국에 의용(依用)되던 일본민법, 즉 의용민법과 비교해보고, 이를 토대로 민법 제정 과정에서 드러나는 김병로의 이념과 사상을 살펴보았다. 김병로는 일본민법을 대체하는 민법을 제정하되, 세계 여러 나라의 민법을 참고하여 우리 고유의 문화와 풍속에 맞는 독자적인 민법을 제정하고자 하였다. 일본민법 등 외국의 법령은 참고용일 뿐 그대로 채택하지 않았다. 김병로가 민법초안을 기안할 때 일본민법에는 존재하지 않더라도 종래 우리나라 관습 등에 따라 인정되어 온 제도는 명문화한 반면, 일본민법에 존재하나 종래 이용되지 않은 제도는 과감하게 폐지하거나 수정하였다. 이것이 제정민법에는 일본민법에 존재하지 않거나 일본민법과는 그 내용상 차이가 있는 다수의 규정들이 있는 이유이다. 김병로는 극단적인 개인주의 사상을 지양하고자 하였고, 자연법적 사고에 따라 법원칙을 존중하였다. 또한 합리적이고 현실적합성이 있는 민법을 제정하고 사회경제적 약자를 배려하려고 하였다. 가족법 분야에서 우리 고유의 전통과 순풍미속(淳風美俗)을 유지하되, 변화된 사회현실과 조화를 이루도록 가족제도를 개혁하고자 하였다. 김병로의 노력으로 대한민국은 독자적인 민법전을 가질 수 있게 되었다.

김종직 문인 그룹 형성 무대로서의 '서울'

송웅섭 서울시립대학교 부설 서울학연구소 2008 서울학연구 Vol.- No.31

Terms like 'Yeongnam Sarim(-pa) faction' or 'Group of Kim Jong Jik's students' have suggested for a long time the existence of a group of literary figures whose origin was the Yeongnam region and who were joining each other to form a political presence and most importantly act as a political faction, with Kim Jong Jik at the center. But this kind of notion regarding the nature of this faction shouId be reexamined, as there are aspects displayed by this group rhar have not been accounted for. The politics during King Seongjong's reign was not inducive to (or allowing) political parties, and the Sam-sa ofFices which served as a political stage for Kim's students were actually serving at the time as the intellectuals' most active conduit to high ranking governmental seats. Also, among Kim's students there were a lot of people who were not from the Yeongnam region, and many of them were from renowned houses whose influences even matched the existing high ranking officials' powerful houses. Roughly half of Kim's students were from the capital region. Around 51% of them had ancestors who passed the Mun-gwa national examination. 31% of them had ancestors who had been named meritorious vassals 13% of them even had marital relationships with the Royal family. Also, many of them came to study under the guidance of Kim not because they were living in the same region(Yeongnam), but because they had the chance of visiting him through certain opportunities such as Kim being assigned to several regions they were living in. In that regard, it would be inappropriate to suggest Kim's group was strongly based upon certain local Sajok communicies Kim's srudenrs had been consistently entering the central government or the political arena in general. Before l482(13th year of Seongjong's reign), when Kim was assigned to local regions and was away from the capital, already 18 of them passed the Mun-gwa examination. Seongjong was welcoming the advent of such literary figures, and with their skill and talent, they were assigned to important posts like those in the Hongmun- gwan office, or the post of Daegan or Official Historiographer, which usually required the highest level of morality and integrity from candidates. Even the ones who did not past the examination continued to acquaint themselves with others in Seonggyun-gwan, as we can see from the appeals submitted to the government by Lee Shim Weon & Nam Hyo On, or the Sohak community(Sohak-gyae), and the gathering of the 'Wise Seven at the Bamboo forest'. And when Kim returned to a central post, he was still highly respected by Seongjong, was ordered to supervise the revision of 『Dongguk Yeoji Seungram』, and his students were also establishing themselves as formidable presence inside the governrnent. In Seonggyun-gwan, junior figures like Lee Mok and Nam Gon were deepening their relationships with others, and Nam Hyo On & Kim Gwaeng Pil were emerging as distinctive figures. But in general, they were still not raising (officially) a voice as a unified force in political terms. Kim himself, even with all his fame, was also criticised for not being professional in managing certain official affairs, and many of his students were impeached for either official or private mistakes and misdeeds. Also his students, while still highly respecting Kim, from time to time confronted him for not being the ideal politician they imagined and hoped for. During the Muo-year massacre of scholars, some of them even publicly denied their relationship with Kim or other students. Therefore, we should be careful in defining the nature of Kim's group. Kim's group was not a political faction composed of figures from local regions who came to the capital to represent the inrerests of local Sajok figures. It was rather a group of literary figures who passed the national examination with their exceptional talents and therefore were continuing to grow in political terms with the support of King Seongjong, and other people who shared the values and teachings of Neo-Confudanism. All these people happened to have trained themselves under the guidance of Kim Jong Jik, who was displaying extraordinary scholarship and integrity and wished to train as many people as he couId. And in regional terms, Kim's group was formed upon the basis of the Seoul capital, which served as a stage for their political growth and creation of their own consensus.

김균진의 신학과 신학적 공헌

김명용 연세대학교 신과대학 2009 신학논단 Vol.56 No.-

Kyun Jin Kim is one of very important modem theologians in Korea. He was president of Korean society of systematic theology and is now president of Korean society for Karl Barth's theology. He has served more than 30 years as professor of systematic theology at Yonsei university. He has made a big impact on Korean theology. I. Kyun Jin Kim' theological characteristics 1. Kyun Jin Kim's theology is a theology of the kingdom of God. Although soul salvation plays a big role in Kim' theology, the kingdom of God is the core of his theology. He has written his doctrine of systematic theology in the light of the kingdom of God. It is the purpose of his theology to establish the kingdom of God on the earth. 2. Kyun Jin Kim' theology is a messianic theology. According to Kim, it is important to know that Christ was the messiah. Kim denies that the concept messiah is interpreted only spiritually. He can be a political messiah, although he doesn't want to rule the world with coercive power. He is the messiah who saves not only our souls, but also the world and the earth. 3. Kyun Jin Kim's theology is a holistic theology. He is not interested in a biased theology. He loves holistic theological view. According to Kim, Korean Min Jung theology lacks this holistic view, although it shows us very important field to establish the kingdom of God. Ⅱ. Kyun Jin Kim's theological contributions 1. Kyun Jin Kim's first theological contribution to Korean theology is his five books of systematic theology. He accomplished his doctrine of systematic theology. His five books of systematic theology can be valued in Korean like Church Dogmatics of Karl Barth. 2. Kyun Jin Kim's theology is very academic. His theology is a very high level theology which can compete with european theologies. It is important to know that european theologians should learn from his theology. 3. Kyun Jin Kim's third theological contribution is his translation of many books of J. Moltmann. He translated into Korean the crucified God, Trinity and Kingdom of God, the Way of Jesus Christ, Sprit of life, the coming God etc. 4. Kyun Jin Kim's forth theological contribution is his contribution to the theology of life. He develops a very high level theology of life in Korea.

朝鮮時代 宦官 金處善의 活動

장희흥 대구사학회 2013 대구사학 Vol.113 No.-

Kim Chu-seon was the eunuch from Kin Sejong to Eunsangun in Chosun Dynasty. We can find it difficult to examine a eunuch’s personal activities rather than those of official. In case of the eunuch’s life, there is no any trace in pedigree and no collection of works and anthology. Kim was seemed to be engaged in the royal court as the eunuch during King Sejong. It has been learned that Kim had been released from the banishment before and after the Suyangdaegun’s Kyeyujungran, and soon was exiled. But their connection was not confirmed. Kim came into play as the close to the King Sejo, and was punished by a few mistake in works. But Kim was promoted to the high official in the Department of Eunuch during the King Seongjong. After death of King Seongjong Kim organized the eunuchs to keep the King’s tomb and got the official rank as Jahyundaebu, the senior grade of the second. But after the Gapjasahwa, Yunsangun tyrannized the politics, and the eunuchs like other officials had the loyal remonstrance. Eunuch Kim Sun-son was killed by the remonstrance, and Kim’s family was adopted in the guilty-by-association system. Eunuch Kim Kyu-gyung was killed in cruelat that time. Kim Chu-seon recognised all of these eunuches’ poor situations but Kim also pleaded with the Eunsangun from his motive. Kim was also punished and kim’s family was adopted in the involvement system. In recent, there is debate that Kim was restored during King Jungjong but granting Kim a official position was during King Yungjo. As the result, Kim was adopted into the eunuch Kim and could be succeeded to Kim’s family as Eunuch.

청년기 김굉필의 사상 전환과 그 지성사적 배경

이원석 택민국학연구원 2020 국학연구론총 Vol.0 No.25

This article sought to examine why Kim Going-pil(金宏弼) became interested in Sohak(小學) while studying Han Yu(韓愈)’s writing and finally devoted himself to it in the context of the process of ideological change from the Ancient-Prose(古文) movement to the Learning of the Way. Kim’s ideological contribution is to present the prospect of becoming an adult only by becoming proficient in li(禮), not by becoming proficient in ancient-prose. And in this regard, he was different from his teacher Kim Jong-jik(金宗直). However, Kim’s idea that it is possible to reach “Chen-gi(天機; the mechanism of Nature)” right away through studying Sohak shows a slightly different aspect from that of the Zhu Xi(朱熹). Kim’s understanding of Sohak coincides in many ways with that of Xu Heng(許衡) of Yuan(元) Dynasty, who was influenced by Wang Pil(王弼)’s tendency to value “Nature(自然).” Thus, although Kim showed a clear tendency toward Confucianism, on the other hand, he may have dreamed of a “Nature” that he would reach after the perfect mastery of li(禮). This suggests the possibility of a new interpretation of Kim Jong-jik and Kim Going-pil’s ideological connection. Kim Jong-jik claimed, we can reach a stage where we are fluent in sentences(文), and at the same time become one with li(理; principle or pattern). Traditionally, a writer reads change well and a moralist is considered to be faithful to principles, so Kim Jong-jik’s ideal human figure must be a person who reads change well while also faithful to principles. Interestingly, Kim Going-pil, who was seen by Cho Shik(曺植), was exactly like that, and his appearance coincided with the ideal human image presented by Xu Heng. In this way, the continuity between Kim Jong-jik and Kim Going-pil can also be recognized. 이 글은 한훤당 김굉필이 한유의 문장을 공부하다가 소학에 관심을 두고 거기에 헌신하게 된 연유를, 고문운동에서 도학으로 이행하는 사상적 변화 과정의 맥락에서 살펴보고자 했다. 고문(古文)이 아니라, 예(禮)에 능통하게 됨으로써 성인이 될 수 있다는 전망을 분명하게 제시한 것이 김굉필의 사상사적 공헌이며 이 점에서 그는 스승 김종직과 달랐다. 하지만 소학 공부를 통해 곧바로 “천기(天機)”에 도달하려고 했던 김굉필의 청년기 사상은 주자학과 다소 다른 면모를 보여준다. 김굉필의 소학관은 원대(元代)의 노재 허형과 여러모로 일치하는데, 후자는 왕필(王弼)의 “자연(自然)” 중시 경향으로부터 영향을 받고 있었다. 따라서 김굉필은 분명한 유가적 지향을 보이기는 했으나, 예의 완벽한 숙달 이후 도달하게 될 “자연”의 경지를 꿈꾸었을 가능성이 있다. 이는 김종직과 김굉필의 사상적 관련성에 대해 새로운 해석의 가능성을 제시해 준다. 김종직은 문장에 능통한 경지에 도달하는 동시에 도덕적 이치와 하나 되는 경지에 도달할 수 있다고 주장했다. 문장가는 변화를 잘 읽고 도덕가는 원칙에 충실한 존재이므로, 김종직의 이상적 인간상은 변화를 잘 읽는 동시에 원칙에도 충실한 사람이다. 남명 조식이 파악했던 김굉필은 역시 그런 인간상과 일치하며, 이는 노재 허형이 제시했던 인간상과도 일치한다.