"헛됨"의 두려움

권연경(Yon-Gyong Kwon) 한국복음주의신약학회 2007 신약연구 Vol.6 No.2

Paul uses the phrase "in vain" quite a few times in his writings, including Galatians, a phenomenon which indicates that this is more than a mere rhetoric, expressing genuine fear on Paul's part. This study traces Paul's expression of such anxiety in Galatians, thereby trying to understand Paul's argument from that particular perspective. Following the way in which Paul utilizes the idea of "in vain", this study traces Paul's pastoral anxiety from three different angles: 1) the Galatians converts' faith becoming "in vain", 2) Paul's apostolic ministry becoming "in vain", and finally, 3) Christ's death becoming in vain. Responding to the recent, incredible, development in Galatia, Paul castigates his Galatian converts for their backsliding, warning them that their enthusiasm for circumcision at the cost of the truth of the gospel is an act that will render their faith, which they have been maintaining so well, completely "in vain". Furthermore, Paul also argues that such a behavior will also make his own apostolic ministry "in vain", in that the intended result of his apostolic mission, i. e., forming Christ among the Galatians community, is brought to naught. In an effort to show the foolishness of the Galatians' current move, Paul goes even further to say that the deplorable development in Galatia is one that also makes the death of Christ "in vain", since it practically amounts to denying the grace of God revealed through the self-giving death of Christ. In the process of explicating such fear of Paul, the study will show the intrinsically moral nature of the Galatian crisis and emphasize Paul's consistent concern for "walking according to the Spirit" as the indispensable way of maintaining the Galatians' faith, Paul's ministry, and the death of Christ meaningful, enabling them to attain to the intended goal of "hope of righteousness"(5:5), "Kingdom of God"(5:21), or the eagerly awaited harvest of "eternal life"(6:7-9).

소세키(漱石) 문학에 있어서의 ‘헛수고(徒労)’

윤혜영 한국일본학회 2016 日本學報 Vol.109 No.-

본 논에서는 지금까지 소세키(漱石) 연구에서 주목되지 않았던 ‘헛수고(徒労)’라는 키워드에 착목하여, 아사히(朝日)신문 입사 이후 집필된 중・장편 소설의 주요인물 중 죽음을 맞이하는 『우미인초(虞美人草)』의 후지오(藤尾)와 『마음(こゝろ)』의 선생, 그리고 ‘헛수고’라는 키워드가 직접 기술되어 있는 작품을 중심으로 그 양상과 의미에 대해 고찰해보았다. 후지오는 선행연구에서 지적하였던 『열흘 밤의 꿈(夢十夜)』 속 인물들의 아집과 이기심, 헛된 욕심, 유혹이라는 면모를 골고루 가지고 있다. 따라서 그녀는 갑작스런 죽음을 맞이하면서 그 삶과 노력이 ‘헛수고’로 끝난다. 『마음』의 선생은 인간과 자신에 대한 신뢰를 잃고 염세적으로 살다가 자살을 한다. 주목되는 것은 후지오는 도덕심이 결여된 인물로 조형되어 있고, 선생 또한 윤리관에 얽매여 비관적인 삶을 살아왔다는 점이다. 그러나 선생의 유서에는 젊은 ‘私’를 포함하여 다른 사람들의 삶만큼은 ‘헛수고’로 끝나지 않기를 바라는 심경이 담겨져 있다. 특히 후기 소설인 『마음』, 『행인(行人)』, 『길가의 풀(道草)』, 『명암(明暗)』에는 ‘헛수고’라는 용어가 직접 사용되고 있는데, 이것은 소세키가 가사(假死)체험을 한 이후 인간에 대한 통찰이 깊어졌기 때문이라고 할 수 있다. 특히 자신의 아이를 잃지 않으려고 온갖 노력을 다하지만 실패하고 그로 인해 경제적인 빈곤에 허덕이는 소스케(宗助)와 초타로(長太郎)의 ‘헛수고’에는 근대를 살아가는 인간들의 힘든 삶이 투영되어 있어 깊은 여운을 남긴다. 즉, ‘헛수고’는 이기적이며 도덕심이 결여된 사람들에 대한 경고임과 동시에 치열한 생존경쟁의 시대를 살아갈 수밖에 없는 사람들의 애잔한 삶을 조명하는 키워드로서 작용하고 있다고 할 수 있다. This study focuses on the keyword in vain attempt, which did not attract an interest in the Souseki study thus far. This study is interested in Fujio(GUBIJINSOU) and Sensei(KOKORO), who are the key figures of the novels that Souseki wrote since joining the Asahi newspaper company. This study is also interested in the novels of the keywords related to the attempt at vanity. Fujio has evenly the face of egotism, selfishness, greed, vanity, and the temptation of figures in the YUMEZYUYA, who was pointed out in previous studies. Meeting with Fujio’s death in vain, her life and efforts end with a vain attempt. Sensei in KOKORO lived in pessimism, losing confidence in people and himself. In the end he chose to commit suicide. We noted that Fujio has been shaping her character as lacking morals and Sensei also lived a pessimistic life because of his ethics. However, Sensei left a suicide note containing the desired state of mind that the lives of other people including young himself do not end in vain. Especially the term vain attempt in the KOKORO, KOUZIN, MICHIKUSA, MEIAN of Souseki’s late novels are used directly. This is because he developed deep insight into humans since Souseki experienced fake death. In particular, Sousuke and Chotaro did everything to try to lose their child, but it failed, causing Sousuke to suffer from economic poverty. Their vain attempt has been projected on the tough lives of modern people. In other words, the vain attempt is a warning for people who were selfish and lacking in morals. This acts as a keyword to illuminate the plaintive lives of people with no choice but to live in fierce competition during these times of survival.

『열흘 밤의 꿈(夢十夜)』에 나타난 ‘헛수고’

尹惠暎 한국일본학회 2014 日本學報 Vol.101 No.-

『열흘 밤의 꿈』에는 기대하면서 기다리는 인물이 자주 등장하는데, 주목되는 것은 그들이 그 실현을 위해 힘든 노력을 한다는 것이다. 그러나 그들의 바람은 제목에서도 시사하고 있듯이 실체를 잡을 수 없는 하룻밤의 꿈과 같이 실현되지 못한다. 즉, 힘든 노력은 ‘헛수고(徒労)’가 되는 것이다. 또한 그들의 필사의 노력이 있기에 ‘헛수고’가 더욱 애잔하게 느껴지는 효과를 거두고 있다. 구체적으로 제1야, 제5야, 제9야에는 생과 사를 가르는 극박한 상황과 사랑이 전제가 되어야하는 남녀관계에서조차 자신만을 생각하는 인간의 아집과 이기적인 모습이 내재되어 있다. 따라서 실현을 위해 노력하는 상대방의 행위는 ‘헛수고’로 끝나고 마는 것이다. 그리고 제4야와 제10야에는 뱀과 아름다운 여자의 강한 유혹에 이끌려 그 뒤를 쫒았지만 ‘헛수고’를 하고 마는 어린아이와 쇼타로라는 청년이 등장하고, 제2야와 제6야에는 어리석은 욕심을 부리다가 ‘헛수고’를 하는 사무라이와 ‘나(自分)’가 등장한다. 즉, ‘헛수고’에는 아집과 이기심이 가득한 인간, 유혹적이고 화려한 겉모습만 추구하는 인간, 헛된 욕심과 욕망으로 가득 찬 인간들의 모습이 투영되어 있다. 그리고 이것이 바로 소세키가 직시하는 ‘인간’의 문제이기도 한 것이다. In Ten Nights of Dreams, ten different dreams feature various characters that are either expecting to make their own desires come true or are longing for dreams. The issue that draws the attention here is that these characters are striving to make their desires come true. However, their desires are unrealistic, in a way similar to when a dream is dreamt at night. In other words, their struggling becomes an effort in vain. In the dreams that are experienced on the first, fifth, and ninth nights, those who are dreaming show the egoistic characteristics and selfishness of human nature as reflected in the extreme circumstances of life and death in a man- woman relationship between lovers, which was supposed to be based on love. All the effort to make their desires come true ends up with their labor having been in vain. In the dreams on the fourth and the tenth nights, a small child and a young man, in the separate hopes of seeing a snake and a beautiful woman continue following their strong temptations. However, in the end neither of them achieves anything. In the dreams that occur on the second and sixth nights, there is a Samurai and I who are greedy and foolish and end up in vain. In conclusion, the work depicts vain effort as reflecting the egotistical and selfish nature of humans, and as being characteristic of humans who are aspiring to a fancy appearance and who are obsessed with vain desires. This summarizes what Soseki concludes by penetrating the things that matter to human beings.

오다 마코토(小田実)의 사상과 반전평화운동 - ‘난사(難死)’ 를 중심으로 -

전순선,김진기 대한일어일문학회 2020 일어일문학 Vol.86 No.-

The purpose of this paper is to explain the thought and praxis of Oda Makoto, a post-War intellectual and peace activist of Japan. For this purpose, this paper reviews the following questions ; how did the individual experiences influence Oda's thoughts? how did the thoughts connect with his actions? This study specifically focused on the rationale for his activities based on his critical essays which was written on his wartime experiences. Oda was born in the days of war and one of the major anti-war, peace activists of the post-War Japan. He devoted himself to the anti-war, peace movement in the wake of OSAKA Air Raid and since then led the BEHEREN, which stands for ‘Vietnam Anti-War Peace Movement.’ He also wrote a couple of novels and essays on his wartime experiences. At the basis of his works are the memories of the Osaka Air Raid that he participated in, and this Air Raid served as ‘the idea of death in vain’ for ordinary citizens. ‘The idea of death in vain’ became the key word of his anti-war, peace movement. The idea of ‘Great East Asia Co-Prosperity Sphere’ and the absolute loyalty to the Emperor were the ideas of militarism education. They were completely destroyed with the Osaka Air Raid and the eventually defeat. For Oda who was an ordinary citizen, the war was remembered as a source of fear and the sacrifice of ordinary citizens only. He began to actively engage in the anti-war, peace movement once he realized that sacrifice in war was an inevitable share for ordinary citizens. His move culminated in the 1960s when he led the ‘BEHEREN,’ the anti-Vietnam war movement organization. ‘BEHEREN’ was a loose, unconventional and free-spirited organization that anyone could join. Although it was a loose organization, its influence grew with a bigger membership, and Oda’s activity had also been drastically transformed. From “BEHEREN” activity, “Hanshin and Awaji Earthquake Relief Activities” in the ’90s to the “Article 9 Society” activity, Oda showed practical activities that prioritize the lives of ordinary citizens. While Air Raid were man-made incidents in which innocent ordinary citizens were killed, the earthquake was an inexorable natural disaster that could not be prevented by humankind. Oda proposed a bill to rebuild the lives of citizens and provide public support. From his experience in the Osaka Air Raid, he always presented his works based on “the idea of death in vain” as a writer. In this respect, he is regarded as an activist intellectual who led anti-war, peace activities across borders as well as in Japan.

송라 추출물의 세포 수준에서 항노화 및 모유두세포 활성화 효과

김민정,최원영,심현우,신은진,이정노,박성민,유화선 사단법인 대한화장품학회 2024 대한화장품학회지 Vol.50 No.1

송라(Usnea diffracta Vain.)는 송라속(Usnea)에 속하는 지의류 중 하나이며, 이전 연구에서 항산화, 항균, 항염, 항종양 및 심혈관 보호 등의 약리학적 활성이 보고되어 있으나 피부 및 모발에서의 효능은 잘 알려져있지 않다. 따라서 본 연구에서는 세포 수준에서 송라 추출물(UDE)의 항노화 및 모유두세포 증식에 대한 효과를검증하였다. 실험 결과, 송라 추출물은 인간 섬유아세포에서 UVA에 의해 증가된 MMP-1의 발현 및 상위기전인MAPKs (ERK, p38, JNK)와 AP-1 (c-Fos, c-Jun)의 활성을 유의적으로 감소하는 것을 확인하였다. 또한, 송라 추출물은 인간 모유두세포의 증식을 유의하게 증가시켰으며, 모발 성장인자인 VEGF 및 KGF의 mRNA 발현을 유의하게 증가시켰다. 이로 인하여, 모발 증식 및 성장인자의 발현에 관여하는 ERK/CREB의 인산화를농도 의존적으로 증가시켰다. 송라 추출물의 주성분 확인을 위해 송라 추출물을 농축 후 Prep-LC를 이용하여main peak로 나타난 분획을 분리 정제하였고, NMR 및 Mess 분석을 통해 diffractaic acid로 동정하였다. Diffractaic acid는 인간 섬유아세포에서 UVA에 의해 증가된 MMP-1의 발현을 유의적으로 감소시켰으며, 인간모유두세포의 증식을 농도 의존적으로 증가시켰다. 이를 통해 송라 추출물은 항노화 및 모유두세포 활성 증가효능을 갖는 화장품 천연소재로서의 활용 가능성을 입증하였다. Songla (Usnea diffracta Vain.) is one of the lichens belonging to the genus Usnea, and pharmacological activities such as antioxidant, antimicrobial, anti-inflammatory, anti-tumor and cardiovascular protection have been reported in previous studies, but its efficacy in skin and hair is not well known. In this study, the effect of Usnea diffracta extract (UDE) on anti-aging and dermal papilla cell proliferation was verified in vitro. As a result of the experiment, it was confirmed that the UDE significantly reduced the expression of MMP-1 and the activity of MAPKs (ERK, p38, JNK) and AP-1 (c-Fos, c-Jun), which were increased by UVA in HDFn. In addition, the UDE significantly increased the proliferation of HFDPC and significantly increased the mRNA expression of VEGF and KGF, which are hair growth factors. Accordingly, the phosphorylation of ERK/CREB involved in hair proliferation and expression of growth factors was increased in a concentration-dependent manner. The main component represented by the main peak was separated and purified using Prep LC by concentrating the UDE, which was confirmed as diffractaic acid through NMR and Mess analysis. Isolated diffractaic acid significantly reduced the expression of MMP-1 increased by UVA in HDFn and increased the proliferation of HFDPC in a concentration-dependent manner. The result suggest that UDE proved its usability as a natural cosmetic material with anti-aging and dermal papilla cell activation effects.

송라 용매 농도별 추출물의 항산화 및 항염활성에 대한 연구

최연,김종두 동방문화대학원대학교 자연치유연구소 2021 자연치유연구 Vol.6 No.1

This study investigated antioxidant and anti-inflammatory in order to confirm the possibility of functional materials that can improve skin diseases using Usnea diffracta Vain. extracts. As a result of measuring DPPH and ABTS free radical scavenging activities, it was confirmed that 50%% ethanol, 70% ethanol, and 95% ethanol extracts had superior antioxidant activity compared to other solvent extracts. In particular, in the case of 70% ethanol, 95% ethanol extract, it was confirmed that the antioxidant ability was excellent even at a low concentration compared to other extracts. As a result of confirming the efficacy of reducing skin inflammation against 70% ethanol, 95% ethanol extract using the HaCaT cell line, it was confirmed that the protein level of the CCL17 and CCL22 cytokine increased by TNF-α and IFN-γ decreased dosedependent, respectively. In conclusion, the 70% ethanol, 95% ethanol extract of Usnea diffracta Vain. is likely to be used as a functional material related to skin diseases in the future

壞法論宗과 Vaitulika

권오민(Kwon, Oh-min) 불교학연구회 2011 불교학연구 Vol.28 No.-

衆賢에 의하면 『구사론』에서의 經量部는 上座 슈리라타(Śrīlāta)로, 그는 세친(經主)에게 상좌 일파(上座宗, 비유자=경량부)와 가까이하지 말 것을 누누이 당부한다. 중현은 上座나 그의 주장을 ‘壞法論과 가까이한 이’, ‘壞法者宗에 따른 것’, ‘壞法論宗과 같은 이’라는 등의 말로 비난하는데, 본고에서는 壞法論宗의 정체와, 이들과 상좌 슈리라타, 세친의 관계를 밝히고자 하였다. 요약하면 다음과 같다. 『순정리론』에서 괴법론종은 8번 언급되는데, ‘상좌’를 지칭한 한 번을 제외하고는 모두 상좌가 인식과 인식조건(12處)의 실체적 작용관계를 부정하거나, 인연에 의해 생겨난 법의 무자성을 주장할 때, 혹은 能所를 부정할 때 언급된 비판의 修辭이다. 따라서 壞法論宗은 일체법의 무자성을 주장하는 대승의 空性論者를 의미하는 말이라고 할 수 있다. 중현은 一切法 無自性論者를 ‘都無論者’나 ‘空花論者’라는 말로 지칭하기도 하는데, 上座宗은 이들과 일 찰나의 간격만 있을 뿐이라고 비난한다. 즉 중현이 그의 『순정리론』에서 壞法論宗이나 都無論宗을 언급한 것은 대승을 비판하기 위한 것이 아니라 세친의 사상적 배후가 된 상좌 슈리라타를 비판하기 위해서였다. 한편 『아비달마디파』에서는 일체의 비존재(공성)를 주장한 대승을 Vaitulika로 호칭하고, Vaināśika(파괴 絶滅者)로 규정하는데, 이는 『순정리론』에 언급된 都無論宗과 壞法論宗에 대응하는 蔑稱이다. 중현은 이 같은 대승의 멸칭을 上座 슈리라타를 비판할 때 사용할 뿐 대승 자체에 대해서는 어떠한 언급도 하지 않고 세친을 대승과 결부시키지도 않는데 반해 디파카라(『디파』의 작자)는 세친을 대승(Vaitulika)와 결부시키고 있다. 이를테면 『구사론』을 대승의 입문서, 세친을 설일체유부에서 타락한 대승, 혹은 불합리한 空性論者로 규정한다. 그렇지만 『아비달마디파』에서 논의된 세친의 사상도 대승과 관련성이 없다. 그럼에도 디파카라가 세친을 대승과 관련짓게 된 것은 先學인 중현의 이해에 따른 것이라고 할 수 있다. 즉 중현에 의하면, 세친은 상좌와 가까이하였고, 상좌의 이론은 壞法論宗(대승)의 무자성론과 가까운 것이었는데, 그 후 세친은 실제로 대승으로 전향하여 壞法論者가 되었기 때문이다. According to Saṃghabhadra, Sautrāntika in Abhidhar-makośabhāṣya is Sthavira Śrīlāta, so he repeatedly asked Vasubandhu not to associate with Sthavira. Also Saṃghabhadra criticized Sthavira or his argument with the word such as ‘associating with Huàifălún(壞法論: Destroyers of Buddha dharma)’, ‘according to Huàifălún’, ‘same as Huàifălún’ etc. In this case, Huàifălún means Śūnyatā-vādin of Mahāyāna who insists on the non-substance of everything. Saṃghabhadra also called them in a name of Nihilist(都無論者) or Illusionist(空花論者), and denounced Sthavira’s denomination that there’s just a kṣaṇika gap, which means there’s no difference between the two. So Saṃghabhadra’s reference of Huàifălún or Nihilism in his Abhidharmanyāyānusāra is not to criticize Mahāyāna but to criticize SthaviraŚrīlāta who became Vasubandhu’s background idea. In Abhidharmadīpa , Mahāyāna was also called as Vaitulika(heathen), and defined as Vaināśika(Destroyers or annihilationist). These terms are pejorative names equal to Nihilis t(都無論宗) or Destroyers of Buddha dharma(壞法論宗) in Abhidharmanyāyānusāra . On the contrary Saṃghabhadra mentioned nothing about Mahāyāna and did not comment Vasubandhu with it,Dīpakāra connected Vasubandhu with Mahāyāna(namely Vaitulika). For instance, he defined Abhidharmakośabhāṣya as the introduction of Mahāyāna and Vasubandhu as a corrupted Mahāyāna from Sarvāstivāda or irrational Śūnyatā-vādin. But Vasubandhu’s thought which covered here has nothing to do with Mahāyāna. Nevertheless, Dīpakāra compared Vasubandhu with Mahāyāna because he followed the understanding of Saṃghabhadra who was his previous master. So to speak, according to Saṃghabhadra, Vasubandhu associated with Sthavira, and Sthavira’s theory was close to the nonsubstance theory of Huàifălún(壞法論), and after some time Vasubandhu actually turned to Mahāyāna and became Huàifălúnzhĕ(壞法論者), Destroyers of Buddha dharma.

고옥(古玉) 정작(鄭?)의 삶과 시세계(詩世界) - ‘부생(浮生)’의 삶과 ‘장생부사(長生不死)’의 꿈 -

권혁명 ( Kwon Hyok Myong ) 근역한문학회 2018 漢文學論集 Vol.49 No.-

본고는 古玉 鄭?(1533~1603)의 삶과 시세계를 밝히는 데 목적을 두었다. 본고가 정작을 연구대상으로 선정한 이유는 정작이 시적 성취가 높지만 문학사에서 아직까지 조명을 받지 못했기 때문이다. 2장에서는 정작의 시세계를 파악하는 기저 단계로서 생애를 살펴보았다. 생애에서 주목되는 점은 세 가지이다. 첫째, 정작이 천성적으로 탈속적인 성향이 있었고 鄭?? 朴枝華의 영향으로 인해 젊은 시절부터 도교에 경도되었다는 것, 둘째 젊어서부터 詩才가 뛰어났고 醫方, 風鑑 등 다양한 학문에 능통했다는 것, 셋째, 공신 정순붕의 자제로 낮은 관직을 맡았으며 한 곳에 안주하지 못하는 떠돌이 삶을 살았다는 것이다. 3장에서는 정작의 시세계를 생애와 유기적으로 살펴보았는 바, 다음 두 가지이다. 첫째, ‘家世之累’와 ‘浮生’의 삶이다. 정작은 을사사화를 일으켜 우의정에 오른 공신 정순붕의 아들로 출세길이 보장되어 있었다. 그러나 을사사화에 대한 비판이 일어나고 정순붕의 삭탈관직이 이루어지는 선조 3년을 전후하여 ‘家世之累’에 연좌된 것으로 보인다. 이로 인해 정작은 세상을 등지고 떠도는 삶(浮生)을 살아가게 된다. 둘째, ‘人生無常’과 ‘長生不死’의 꿈이다. 정작은 떠도는 삶(浮生) 속에서 인간이 存沒의 문제에 직면하면 결국 죽음에 이른다는 人生無常을 절실하게 깨닫게 된다. 정작은 이를 극복하기 위해 陳?과 孫思邈을 스승으로 삼고 도교 수련법을 통해 ‘늙는 것을 물리치고 세상에 오래 사는 것’ 즉, 長生不死의 꿈을 실현하고자 하였다. This paper aims to reveal the life and the world of poetry on Jeongjag. This paper is the study of Jeongjag. The reason is because the literature of Jeongjag is excellent. Chapter 2 looks at the life of Jeongjag. There are three things to watch. First, there was a tendency to inherently degenerate. So I fell in Taoism. Second, I was young and had excellent poetry talent. Third, the son of Jeongsunbung was in a low office. He lived a strange life without being able to settle anywhere. In Chapter 3, we looked at the l poetry world of Jeongjag. There are two conclusions drawn. First, Sin of the house and a wandering life. The father of Jeongjag rose to a high office after giving birth to death. Jeongjag was guaranteed to succeed as his son. However, the position of Jeongsunbung was deprived and Jeongjag became a wanderer because of father's sin. Second, A vain life and eternal life. As Jeongjag lives in the wandering life, people have finally come to the conclusion that they will die in vain. So I taught Jindan and Sonsamag as a teacher and taught how to practice Taoism. Through this, Jeongjag dreamed of living forever.

<광문자전>의 서사적 내용과 주제 의식

정규식 ( Chung Ku-sik ) 전남대학교 인문학연구소 2018 용봉인문논총 Vol.- No.52

본고는 <광문자전>을 <자서> 및 <서광문전후>의 내용을 참고하여 기존 관점과는 다른 방향으로 해석하는 것을 목적으로 한다. 그 동안 <광문자전>은 무능하고 부패한 양반에 대한 풍자와 비판, 상업경제 발달에 따른 신의(信義) 강조, 위학호명(僞學好名)에 대한 비판, 시정 영웅에 대한 의식 등으로 해석되어 왔다. 이로 인해 <광문자전>은 작품의 독자적 성격보다는 연암 문학론에 대한 추인적 해석의 근거로 거론되는 경향이 강해 작품의 개별적 특정이 명징하게 부각되지 않은 측면이 있다고 할 수 있다. 본고는 이러한 문제의식에서 출발하여 <광문자전>을 <자서> 및 <서광문전후>와 연관하여 새롭게 해석하였다. 논의의 결과, <광문자전>은 ‘광문의 이름이 알려지게 된 내력’에 관한 기록인데 작품의 전후반부에 제시된 각각의 사건과 일화들은 광문의 이름이 실상과 부합되지 않게 지나치게 부풀려져 알려졌다는 것을 드러내기 위한 방식으로 서사화되어 있음을 밝혔다. 연암은 이를 통해, 실상과 허명의 괴리를 지적함으로써, 양반 계층뿐만 아니라 하층민들 사이에서도 만연해 있던, 사람들의 허명 추구와 남의 이름을 이용해 이익을 도모하려는 세속적 욕망을 비판하고 나아가 헛되게 이름을 좇다가는 이러한 세속적 욕망의 희생양이 될 가능성이 있음을 적시한 것이라 할 수 있다. 본고가 밝힌 이러한 점은, 그 동안 <광문자전>이 양반 계층을 비판하고 풍자함과 동시에 광문과 같이 순수하고 진실된 삶 속에 인간 삶의 진정한 가치와 의미가 있음을 강조한 것이라는 일반적인 주장에서 벗어난 새로운 해석이라 할 수 있을 것이다. The purpose of this paper is to interpret the < Gwang-mun-ja-jeon > as a different direction from the existing point of view by referring to the contents of < Ja-seo > and < Seo-gwang-mun-jeon-hu >. In the meantime, < Gwang-mun-ja-jeon > has a strong tendency to interpret satire and criticism of incompetent and corrupt man, to emphasize faithfulness according to commercial economic development, to criticize reputation as a false scholar, and to be interpreted as consciousness of citizen hero. As a result, it was discussed as a basis for a pragmatic interpretation of the literature of Yeon-am rather than the original character of the work, and there were some discussions that did not match the reality of the work because the individual specificity of the work did not become clear. This paper starts from the consciousness of this problem and reinterprets < Gwang-mun-ja-jeon > as a relation with < Ja-seo > and < Seo-gwang-mun-jeon-hu >. As a result of the discussion, < Gwang-mun-ja-jeon > is a record of 'history of Gwang-mun' s name being known'. The events and anecdotes that appeared in the first half and the second half of the work revealed that the name of the Gwang-mun was narrated in such a way as to reveal that it was overly inflated so as not to correspond with the reality. Yeon-am criticized the secular desire to use the name of others, which was widespread among the lower classes as well as between the lower classes, by pointing out the gap between reality and vain names. It is also possible to say that there is a possibility of becoming a scapegoat of such a secular desire to pursue the name in vain.

헛되이 지출한 비용의 배상

정진명 한국민사법학회 2015 民事法學 Vol.70 No.-

If a debtor has not performed his obligations in accordance with the nature of a contract, a creditor can claim for the damages against the debtor. In the nonperformance of a contract, the creditor aims for “compensation for the expectation interest” damage, because he/she seeks to the expected profit that would be gained if the contract were implemented, irrespective of whether the contract has become null. Also he/she pays vain expenses for a contract based on trust that the contract will not become null. If this trust should not be protected, this payments that have been made based on this trust become meaningless. The Supreme Court has handed down on the opinion that the debtor should pay to the creditor for “the compensation of reliance interest to the extent of expectation interest.” The main theory that follows the precedent keeps on the opinion that the creditor can make a claim for reimbursement of expenses based on trust that the concluded contract will be implemented since it is easier to determine and prove in comparison to claiming for compensation of the expectation interest, instead of the compensation for expectation interest. In this sense, the opinion of the theory and precedent are raised a question whether a claim for reimbursement of expenses always is regarded as a breach of reliance interest of the creditor, when the objective of a contract cannot be met, and the creditor is satisfied with being reimbursed for one's expenses only. If the contract is made void already in contracting or uneffective retroactive to nonperformance, the creditor can claim for compensation of the reliance interest. However, if the creditor makes claim for damage of nonperformance as substitute of a performance, it is considered that the damage is evaluated the breach for compensation of the expectation interest because the contract is still valid. Amendments of Korean Civil Code, 2013 newly established regulation on compensation of vain expenses referring German Civil Code 284. Amendment 392, 2 is that the creditor can make a claim for reimbursement of expenses based on trust that the concluded contract will be implemented. It stipulated the reimbursement of expenses the theory and precedent the theory and precedent conceded but it regulated “the compensation of reliance interest should be limited to the extent of expectation interest.” In this case, what expenses are, how the legal structure on reimbursement of expenses is, and what expenses are related with compensation are called into question. This study investigates the legislation of a claim for reimbursement of expenses and compensation for the expectation interest in Germany and USA and then is going to show its implication. Furthermore, on the base of that, this study examines the Korean amendments of 2013 and tries to suggest the right direction of amendments of Civil Code. deals with the following problem: on payments made for the conclusion or implementation.