외국어초록(Foreign language abstracts) ･ 319

Problems of Tradition on Literature, Prose and Literary History in Korean Modern Literature

Hwang, Jae-moon (Seoul National University)

Key words : Yi Kwang-su, Yi Tae-joon, Im Hwa, tradition of the literature, Korean Classical Literature, What is the Literature, the lecture on the prose, the Introduction to the history of new literature.

In this paper, I studied on ways of Korean modern literary theory to deal with its literary tradition. In general, the modern literature would be established throughout criticizing and overcoming the classical literature. So I would like to scrutinize that process in Korea from this study. Yi Kwang-su, the novelist often called one of builders of Korean modern literature, wrote the an introduction to literature "What is the Literature" in 1916. In that work, he excluded the Korean classical literature in the discussion of the literary theory. In fact he had denied the existence of Korean classical literature, and he tried to build up the genuine literature in the wasteland of the literature. But his these efforts was not worthy of highly estimation because it had been the result without the effort of the overcoming the previous literature. Yi Tae-joon wrote "the lecture on the prose" in 1940. In this text, he 320 ･ 한국학논집(제43집) didn't exclude the Korean classical literature unlike Yi Kwang-su. Instead of that, he had highly estimated some classical prose works. But he limited the estimation in the boundary of the "classical meaning", so he didn't accept those classical prose works in his discussion of elements of good prose. So in a sense the result was not different from the work of Yi Kwang-su. Im Hwa, a poet and critic on the literature, wrote a brief literary history, the Introduction to the history of new literature. On account of the opinion that he expressed in that work, his views on Korean literature was often called transplant theory. But his conclusion was not produced from the premise that premodern Korea had not any literary works. In fact he had relatively flexible attitude to the tradition of Korean literature, so he acknowledged the Korean literature in Chinese character as a part of Korean literature. He only suggested his opinion about the phenomenon of Korean 'new' literature. But he also produced a similar result in this topic, it can be interpreted by the outcome of his own attitude to the classical literature, selection and stratification of classical literary genres. In conclusion, the task of the criticizing and overcoming the classical literature was not properly performed in the time of establishing the modern literature in Korea. So these tasks were remained to present-day in a sense. 외국어초록(Foreign language abstracts) ･ 321

A Study on Shin Chaeho's Historical Studies - between Late Choson Literati and the Contemporary Historians -

Bae, Woo-sung (University of Seoul)

Key words : Shin Chaeho, Tangun, Euljimunduk, An,Jeongbok, Lee, Jonghwi, Joongwha

Shin Chaeho, the journalist and independent activist, is well known as the first modern historian in Korea. It is said that he read the books and articles, written by Liang Qi Chao who was also one of the most famous literati in modern China, and became to know the theory of the social evolution and nationalism, and the methodology of modern history as well. Modern history means the discontinuation with the traditional history, but this study is based upon the assumption that we may have the stereotype on the discontinuation between traditional history and the modern history in terms of the methodology and the style. Some former studies already pointed out the fact that Shin Chaeho had developed his argument under the influence of Lee, Jongwhi, who was the traditional historian in 19th century in Korea, but it is still uncertain if they shared the same point of view on the ancient history. The purpose of this study, therefore, is to know what kind of traditional knowledge was shared, discontinued, reinterpreted, and even distorted by Shin Chaeho, and what kind of possibility we have in this 21th century. What he understood at that time was that Korean people used the Chinese Character for a long time, and because of that foreign character, Korean people became more dependent. In his opinion, it was 322 ･ 한국학논집(제43집) a natural phenomenon that Shin, Kison, the modern Confucian made a decision to accept the Japanese Asian strategy. Some historians, including Han, Backgyum, An, Jeongbok, Han, Chiyoon, Han, Jinseo, Lee Jong whi, and their books were highly estimated, though he always condemned the Choson literati regarding the dependency. He thought that these traditional scholars were talented in the history field and developed their own linguistic methodology, and even emphasized the importance of the broad territory of the Korean ancient dynasty. We can say that Choson literati and Shin Chaeho shared the practical philosophy, though we still have to pay close attention to say that Shin Chaeho succeeded the traditional history, because he reinterpreted and even distorted the context of the historical fact. The conclusion of this study is that we need to remember the tradition of the practical philosophy no matter how different the contents of the philosophy are.

The Reexamination of the Assessment on Traditional History by National History - Focusing on Shin Chae Ho(신채호) and Baek Nam Woon(백남운) -

Lee, Yun-gap (Keimyung University)

Key words: National history, Traditional history, Nationalism, Materialistic view of history, The formation of the subjects in history

This study has reexamined the assessment on traditional history by 외국어초록(Foreign language abstracts) ･ 323 modern national history, and sheds new light on traditional history in its academic performance. Shin Chae Ho and Baek Nam Woon, the pioneers of modern national history were the first people that assessed the Korean traditional history in its academic performance. They studied our history as a way of resisting against Japanese Imperialism in the midst of the Japan rationalized its occupation of Chosun by force with the colonial view of history and of spurring assimilation policy. And that's why they made it a goal of studying history to establish a historical science which enable to infuse national consciousness and class consciousness into Chosun people to be the subjects of national liberation and social liberation. Their assessment on traditional history was carried out from such views. Although their assessments on traditional history were different in perspectives and contents, they had something in common that they have achieved too little academic performance to pass down as a modern national history, except for the use as historical records. The assessment of Shin Chae Ho and Baek Nam Woon on traditional history affected the people studying history in the later generation as greatly as their studies on history. However, their assessment on the academic performance and studies of traditional history could hardly be considered fully objective. Because of the limit of national perspectives and historical materialism, which were their assessment scales, to be a criteria for the appraisal of studies. Besides, the traditional history have already achieved a high degree of academic achievement to be worthy even by the criteria for modern history unlike their appraisal. One of the reasons this article takes note of traditional history in need of reexamination is its exploration into the formation of the subjects in history who will realize universal values and morals was much deeper 324 ･ 한국학논집(제43집) than modern history in the practicality of history. Traditional history researched far deeper than modern history in humanistic theory of education which forms people as the subjects of history. Traditional history has been pursuing the practicality aiming to realize integrated doer's morality and social rationality. Unlike this, modern history has been putting social problems in the core and pursued the practicality in the ways of seeking for the solution to its contradiction like that to national and class problems. In modern history, the groups seeking for particular interest, that is, particular interest groups of classes or stratum played the roles of history in a contradictory relationship, and the practicality issues were dealt with through the debates related to its factional interests. However, the class interests lead people only to the way to be faithful to factional interests making it difficult to pursue general rationality. Modern history is facing a crisis of contradicting itself due to such limit of the grounds for turning society into human, in other words, due to such limit of criteria for solving social contradiction. In conclusion, the academic performance of traditional history which inquired the issues to form the subjects in history could be used for solving this crisis as a very significant intellectual asset.

A Research on the Construction of Compatibility of Loyalty and Truth

Park, Hong-sik (Daegu Haany University)

Key words: Korean traditional philosophy, language, Hangeul, Chinese 외국어초록(Foreign language abstracts) ･ 325

writing, modern, premodern, compatibility, communication, conceptual words

This research aims to explore the most important issue of bridging the severed academic relations between premodern and modern Korean traditional philosophy. There remain obstacles to academic communications of premodern and modern Korean traditional philosophy in spite of the existing studies on the philosophy. This research makes emphasis on these problems. Dae-Yong Hong (大容 洪, 1731-1783), a philosopher and thinker in the Joseon, said, "Loyalty(道義) in the world is eternal(天下之義理無 窮)." The notion of "Loyalty" had a meaning of 'morality 道義)' in those days, but it was used as a meaning more similar to that of 'truth (眞理)' used today. The title of this research connotes the symbolic meaning that premodern and modern Korean traditional philosophy can communicate each other not until the notion of 'loyalty' that symbolizes the premodern academic purpose becomes compatible with the notion of 'truth' that embodies the modern academic purpose. That is to say, it is difficult to bridge the severed academic relations between premodern and modern Korean traditional philosophy given that philosophical notions of Korean traditional philosophy do not have mutual compatibility with contemporary philosophical conceptual and everyday words. The perfect translation of literary works on Korean traditional philosophy and the correct interpretation of them are prerequisites for letting the legacy of Korean traditional philosophy continue. There are urgent works of finding compatible 'conceptual words' for the correct interpretation of the contents of those publications. The construction of 326 ･ 한국학논집(제43집) methods of finding compatible conceptual words requires to resolve the following problems: (1) the problem of notion definition on Korean traditional philosophy, (2) the problem of language, (3) the problem of research methodology, and (4) the problem of transnational viewpoint. In conclusion, the modernization of premodern Korean traditional philosophy is an important task given to the present academic world. Philosophy majors are required to make more earnest efforts to construct the compatibility of main notions and theories of Korean traditional philosophy so that the notions and theories can be compatible with those of the present one.

The State of the Art: Korean Neo-Confucian Philosophy

Kim, Youngmin (Seoul National University)

Key words: li, Neo-Confucianism, Pak Chiwon, History of Meaning, Takahasi, Toru.

It can be said that Korean intellectual history in its broadest sense has been studied either as philosophy or by mere political ideology. For example, Confucianism, whatever that means, was portrayed as supporting the aristocracy or patriarchy by social historians, while its philosophical doctrines were studied down to the minute details by philosophically trained scholars. In this sense, the two apparently contrasting views-those of social historians and those of philosophers- 외국어초록(Foreign language abstracts) ･ 327 have something in common: the dichotomy between social history on the one hand and philosophical studies on the other. In my opinion, with respect to their achievements, they are at a theoretical standstill due to the failure to consider fully intellectual and cultural factors, which may bridge the gap between social history and thought. As an example, the views of human agency presumed in both studies are too simplistic to convey the complexity of historical reality. To appreciate the historical complexity, we should take human agency more seriously and recognize the human creative capacity to appropriate symbolic and intellectual capital and initiate complex processes of negotiation. My thinking on the alternative methodology discussed in this paper derives largely from William J. Bouwsma and Pak Chiwon(1737-1805).

Kisaeng, a Vector of Modernization: Possibility as a Cultural Content of the Daegu Region

Kim, Tschung-sun (Keimyung University)

Key words: Daegu, Modernization, Cultural Contents, Kisaeng, New Woman

In Daegu, a fruitful outcome comes from the development of cultural contents related to modernization, and has been highly regarded in culture industry circles. However, we should indicate the meagerness of storytelling in the contents, and its lack of completion, due to the shortage of research on the original source material, like Kisaeng. Her 328 ･ 한국학논집(제43집) image of femme fatale serves as an attractive target and source material for cultural contents which attracts popular interest. The story of Kisaeng is filled with dramatic narratives full of ups and downs in the turbulence of the modernization period. Moreover, it builds up a spindle of story lines connecting several other icons in the era of modernism. Despite belonging to a lower class, there were many Kisaengs who did not live simply and passively in the flood of modernization. Rather, they took the modernity of western civilization actively and aggressively, and played a role in the frontier of enlightenment against the conservative forces. History, however, has always been written in the name of fathers, and has never offered a space for women, especially for Kisaeng. In spite of the Kisaeng's rich cultural tradition and stories in Daegu, they were not paid much attention compared to other regions' such as Seoul, Jinju, and Pyeongyang. Therefore, the reconstruction of Kisaeng's lives and making them a subject of the history will suggest a new field for cultural content of Daegu in the era of modernization.

Seongho Yi Ik(星湖 李瀷)'s Theory of Self- Cultivation(功夫論) of 'Investigation of Principle(窮理)' with 'Mind-Cultivation(涵養)' and T’oegyehak(退溪學)

Choo, Je-hyeop (Keimyung University)

Key words: Yi Ik, T’oegyehak, SimDaeSimSo rule, Byeonbyeolji, JooJung, Gong 외국어초록(Foreign language abstracts) ･ 329

This paper aims to examine Seongho Yi Ik(星湖 李瀷)'s study of 'Investigation of Principle(窮理)' and 'Mind-Cultivation(涵養)'. Also tried to find out relationship with T’oegyehak(退溪學). First of all, he insist investigation about human mind is important and thought variety matters of mind, like Seven-Four Debate(四七論) and theory about the ambilaterality of the mind(人心道心) are came from 'awareness mind(知 覺心)' and 'fidelity mind(義理心)' that human natural has. These two minds are related with 'HyulYookSim(血肉心)' and 'SinMyungSim(神明 心)'. But in this matter, problems are always occurred that these two minds can become evil because of 'HyulYookSim', the limitation of human body. Then interruptions are demanded, Yi Ik was suggested 'SimDae(心大)' and 'SimSo(心小)' rule for to expansion ability of mind ultimately. These ways are similar with 'Investigation of Principle(窮理)' and 'Mind-Cultivation(涵養)' of Zhuxi's Philosophy(朱子學) but have different contents. He suggest knowledge can not stayed in investigation of Principle by emphasis practical way in reality and Byeonbyeolji(辨別知) of each object from sensible awareness from investigation of Principle which is the 'SimDae rule(心大法)'. Study of Mind-Cultivation, the 'SimSo rule (心小法)', is stick to opinion of Yi Hwang(李滉)`s Gyung(敬) but meaning of Gyung is relatively fall down by emphasizing 'JooJung(主 靜)' and 'GongGyung(恭敬)' the practical way for actual life. For this reason, principle of metaphysics which still occurred on Yi Hwang's mind theory(心論) is became weak and removed in Yi Ik's theory but opens possibility to become Silhak(實學) by suggest more actual matters and problems. These decision can become more plentiful understandable discussion by focusing a series of Gyung study. 330 ･ 한국학논집(제43집)

有關栗谷學和實學差別性的研究

洪元植 (啓明大學校 哲學科)

關鍵詞: 李珥, 栗谷學, 實學, 洪大容, 主氣論, 氣哲學, 務實論的經世思 想, 富國論的 經世思想

栗谷李珥(1536-1584) 與退溪李滉(1501-1570) 一起被評為開啟 ‘朝鮮朱 子學’ 時代的兩大人物, 同時也經常被稱為朝鮮後期實學的先驅者. 李珥之 所以被稱作實學先驅者, 是由於其學脈中一支被認為流向了實學, 同時其主 氣論哲學和務實論經世思想被認為是繼承了實學. 但是, 由於論者是在脫朱子學·脫性理學觀點上進行的考察，所以認為朱 子學的栗谷學與實學之間存在重要的差別性. 因此, 把栗谷學看做直接的實 學先驅者是不正確的. 其理由如下. 首先, 雖然栗谷學繼承了洪大容等北學 派的實學與學脈, 但有重要的學問轉換. 第二, 栗谷學的性理學 ‘主氣論’ 是道德形而上學, 相反, 實學的氣哲學是脫道德和脫形而上學的，而且北學 派幾乎沒有關心過理氣論. 第三, 如果栗谷學務實論的經世思想是以道德王 國建設為目標的王道論的經世論, 那麼實學的富國論的經世思想是與道德 有距離的一種霸道論的經世論. 외국어초록(Foreign language abstracts) ･ 331

A Study of Tree Planting Activities in the Later Joseon Dynasty

Kim, Moo-jin (Keimyung University)

Key words: tree planting, the capital fortress, the royal tombs, pine tree association, private estates

Tree planting was done by the state, the individual or various social units(groups). For the state, whole country was the target for planting, subsidiary organizations of the government did planting activities inside and outside the palace or in the capital fortress. Tree planting, mainly of pine trees, were done combining civil administration and military administration system. And local official did it in the local administrative district. The local official had also formed a number of town or village forests. It was the mission to manage the royal tombs for the Joseon royal family from the birth of a nation. Individuals planted in private estates or in occupied lands and social units like Confucian schools(Seowon) did in private lands. Tree planting in the period of Joseon was an important matter, not only of the national public organization but also individual or social units. Hyangyak, pine tree association did tree planting activities. There were various reasons such as preparing for the timber demand and living space protection. The forests formed by individuals were understood as town’s or village’s forests no matter whether they possessed it or not. 332 ･ 한국학논집(제43집)

A Study on the Changes of the State Council(의정부) at the Middle and Late Age of Chosun

Han, Chung-hee (Keimyung Univeristy)

Key words: the middle and late age of Chosun, the State Council, the Six Ministries, the function of the State Council, the concurrent office of the prime minister, Bybyunsa

At the middle and late age of Chosun, the State Council(의정부) was the most high level political organization which continued to have the function to control all the government officials, to level general administrative affairs and to govern the country as the Kyungkukdaejeon(경국대전) stipulated. At the middle age of Chosun, the State Council led all general state affairs and influenced the affairs by commanding the Yukjo(Six Ministries) directly and indirectly. At the late age of Chosun, as the Bibyunsa(비변사) took the initiative of the state affairs, the Council lost the function to control them and was reduced to a mere nominal high political organization which assumed the various ceremonies. At the middle and late age, the influence of the officials of the State Council was weakened. The Euijung, Chansung and Chancham who commanded all government affairs and the all government officials were the successful examinee of the state examination among the aristocratic family, especially the descendants of officials over the Chamsangkwan. They continued their influence by holding the two offices at the same time. But the Sain(사인) and Kumsang(검상) who 외국어초록(Foreign language abstracts) ･ 333 had played the intermediate role between the State Council and King and all high officials at the middle age had the role weakened greatly at the late age and were not operated continuously. Although the function of the State Council was weakened greatly, it continued to have the status of the most important political organization because it's officials directed the all government officials, supervised many ceremonies and held posts of Bybyunsa and Sunhaechung(선혜 청) at the same time. Finally, the State Council and it's officials continued respectively as the highest level organization and officials by holding the legal functions after the middle age of Chosun.