『 달에게 울부짖다 』(2)

이선옥 한국일어일문학회 1987 日語日文學硏究 Vol.11 No.1

왕후이의 서구 현대성 이론 반성과 그 의미

이선옥 한국중국어문학회 2011 中國文學 Vol.69 No.-

汪?的現代性反省是經過八十年代思想運動的挫折而重新探索新思想的重要策略。 本文是要闡明汪?的現代性反省是在對西歐現代性話語的批評性閱讀下進行了對中國八十年代思想界共有的認識?架的批評和克服。 在《韋伯與中國的現代性問題》上, 他說, 韋伯闡釋新敎與資本主義産生的關系, 可韋伯把歐洲歷史當成一般歷史。 因此, 韋伯雖然闡釋非西方文明與理性化的關系, 但是他的這些硏究只能闡釋出非西方文明不能産生資本主義的過程。 這種說明是韋伯的硏究動機和方法論的必然結果。 汪?點出韋伯硏究?架的有限性, 也要求探索什?是産生中國資本主義的中國文化同一性這個問題。 在《"科學主義" 與社會理論的幾個問題》上, 他批評作爲科學主義理論創始者哈耶克的見解。 哈耶克對實證主義的批評盡管有洞察, 可他還是在自然/社會二元論上展開思想。 他還使用把認識論直接轉化爲社會硏究的方法論, 在他的思想體系裏, 認識論上的個人/集團, 競爭/計劃二元論轉引到對自由主義與社會主義的評價上。 這是哈耶克理論的錯誤, 以後這種方法論却逐漸形成一種科學主義理論模式, 而且是廣泛地被接受的。 汪?主張社會主義批評是要從具體歷史硏究里進行, 不要從認識論推出的。 在《科技作爲世界構造和合理性知識》上, 汪?介紹"科學不只是工具, ?已經是國家理性的源泉, 也是現代社會合理性知識"這種西歐理論。 他充分承認科學技術在現代社會上的地位。 這些對西歐現代性話語的批評性閱讀使得汪?解脫在文革否定的基礎上形成的八十年代思想?架, 也提供探索在世界體系下進行的中國現代化歷史的新認識?架。

라오서의 문학관에 대한 소고 ― 《문학개론강의(文學槪論講義)》를 중심으로

이선옥 한국중국어문학회 2013 中國文學 Vol.74 No.-

中國現代文學的文學觀念是隨着政治變動而轉變, 因而二十世紀中國文學史是由幾個“斷絶”的文學時期構成的。 文革結束以后, 有幾次學術潮流針對這種文學史狀況提供學術檢討。 這篇文章在同這思路一樣的問題意識下, 關于老舍在1930年代的文學觀, 要還原到歷史現場來闡釋?。 再說, 最近一些硏究者往往把30年代的老舍文學觀評價爲一種“純文學”論, 筆者還懷疑這種評价幷不符合老舍在30年代的文學觀。 爲此, 本文要用老舍在1930年代山東齊魯大學敎書時自身完成的講義錄《文學槪論講義》來闡釋。 其內容如下: (1) 對文學之所以爲文學的掌握, 卽對文學本質的掌握是老舍展開自己文學理論的又基本又關鍵的觀點。 他把?當作文學創作和欣賞、 評論的出發點和關鍵。 (2) 可是老舍認爲, 文學之所以爲文學的文學性是隨着時代産出不同傾向的文學。 他對文學的歷史性有充分認識。 (3) 關于“寫實主義”, 他認爲?的出現雖然有時代的必然性, 但“寫實”這個主張却有根本性的理論缺陷, 因爲不可能存在“只有寫實沒有理想的文學”, 卽理想和寫實是文學的必鬚要素。 (4) 關于文學本質, 他認爲文學不是模倣而是作家的創造。 文學是“自我的表現”、 “個性的表現”, 他用這些話語來表達這個觀念。 (5) 他說風格是判斷是否文學的尺度, 風格是?內容不可分的一種形式。 這是把文學當作一個獨立單位的文學觀, 包含20世紀后期文學觀的萌芽, 20世紀后期一些文學理論注重文學的“事物性”。 (6) 他對當時文壇主流普羅文學不提起任何評價, 這意味着他一方面認可普羅文學出現的必然性, ?一方面對普羅文學界的派別性有批判態度的。 總之, 30年代老舍的文學觀是?當今“純文學論”有出入, 純文學論不能充分闡釋老舍文學觀。 在對老舍文學觀的正確認識下, 要繼續硏究這種文學觀的其后命運幷探索中國20世紀文學的整體性。

건국 초 지식인 상황에 대한 소고

이선옥 한국중국현대문학학회 2010 中國現代文學 Vol.0 No.53

This paper is to study on the Party's policy towards intellectuals and the intellectuals' responses of that from the beginning of the foundation to the Anti-Rightist Campaign. For it, this paper firstly is to research into the development process of the Party's policy towards intellectuals, and then is to research into what is the logic of thought reform, and lastly is to research into how the intellectuals responded to the Party's policy. The Party's policy towards intellectuals is supposed to be divided into three periods- the period of Ideological remolding movement, the period of Campaign against academic ideology and the movement for suppressing counter-revolutionaries, the period of the “two hundreds” and the “airing of views” policy. The ideological ground of thought reform is Mao Zedong's thought in the Yan-an days. He asserted that theory should be integrated with practice. The Party encouraged the intellectuals to begin with patriotic ideology and to aim to get proletarian ideology, that is the process of thought reform. The logic such as that is due to the Chinese special social structure that have low rate of workers' population. Actually, thought reform is to force the intellectuals to accept the Mao Zedong's thought and deny individualism and liberalism that the intellectuals widely shared in that time. Why did the intellectuals accept the thought reform of CCP? I think it is because they had understanded the position of people through contact with them and then they denied their past experiences and accepted theories of class. But the theories of class they had accepted were vulgarly applicated to various problems and the intellectuals at last no longer could have been intellectuals. It was the period of the “two hundred” and the “airing of views” policy that the intellectuals claimed their opinions of the communism in China. Above all, they intensively insisted the problems of relations of party and intellectuals, that is substantially the problem of academic freedom. Besides, they insist that Marxism is not the only correct theory and so the bourgoisie theory should be allowed to study and educate, the talks at the Yan'an forum of literature and art has significance only in the specific time. That was the challenge to two kinds of ideological authority. Furthermore, they insist the value of democracy and the rule of law in socialism. Since the period of reform and open, some of these issues have accepted by the Party and some of them have been instantly the social issues in thinking and academic fields.

魯迅의 『野草』 독해

이선옥 한국중국현대문학학회 2008 中國現代文學 Vol.0 No.44

This article is written to explain the core of Luxun's spirit through construing “Wild Plants(Yecao)”. In the first place, this article examines the style of “Wild Plants” and explains that it has a characteristic of the interior confession. Explanation of works is based on this characteristic. This article's conclusion is as follows. The first, the works in “Wild Plants” hold the mood of darkness, which does not come into being in this period, but have been repeating several times and have been sticking to him since he studied in Japan. So, we may have an opinion that the mood of darkness is the fundamental mood in Luxun's spirit. The second, although the mood last long in Luxun's spirit, his attitude toward the darkness expressed in “Wild Plants” is dissimilar to that in former times. Formerly, he put himself under anesthesia for forgetfulness, or took a attitude of self-deceit through hope's shield. But in “Wild Plants” he won't turn his face away and does stand face to face with the darkness. The third, the darkness that Luxun confronts results from his denial spirit and no prospect, that is, he unyieldingly denies dark reality but he has no way to gain a prospect, so he is compelled to stand out against widely spreading darkness. The fourth, his confronting darkness leads to his entangling and dying with the darkness. That is just revenge spirit founded in his works. The spirit of the above is considerably expressed in shadow's farewell, a traveler, such a warrior, hope, revenge. It might be explicated from the revenge spirit why Luxun stopped writing fictions and beginning to give his whole mind to miscellaneous writings after the middle age of 1920's, and what the spirit of his miscellaneous writings is.

중국 문학계의 ‘80년대’에 대한 반성과 재인식

이선옥 한국중국현대문학학회 2011 中國現代文學 Vol.0 No.57

This paper introduces new understanding of the literature of the 1980s’, which is one of the flow of new understanding of the 1980s’ since the mid-90s. It is Cheng Guang-wei in People’s University of China and other researchers of contemporary literature who lead the flow of new understanding of the literatur of the 1980s’. Cheng Guang-wei has been leading the coure of return to literatur of the 1980s’ in class from 2005. Their main point is as follows: 1. They lay empasis not on the literature itself, but on the literary system. 2. They pay attentions to the relationship of 80’s literature and 50-70’s literature. 3. Return to the 80s, 80s, mainstream discourse about literary repression, omission, concealment, discovering things that ruled the 80s and are looking to reduction to its original shape. They intend to reture to the 80’s, and excavate somethings that have been repressed, omitted, concealed and excluded by the main discouresrestore, and finally restore the original shape of the literature of 1980s’. Based on these mathods, they depict the look of the literature of the 1980s’, which include the meaning of 4th National Congress of Literary and Art Workers of China(1979), internal differences in literary world, functionality of the literary system in 1980s’, the fate of socialist realism, re-evaluation of Trauma Literature, the association between Vanguard novels and Shanghai city etc.

후스(胡適)의 백화(白話)문학론

이선옥 한국중국어문학회 2009 中國文學 Vol.59 No.-

本文是關于胡适的白話文學論涵盖的多重意義。 白話文學論爲時代所逼出來的, 當時的時代問題是圍繞從傳統中國轉換到近代國家的種種危机意識和策略展開的。 胡适是逐漸沈入時代的問題幷進行思索和探索, 而且經過?留美學生的激烈討論而?到以白話爲關鍵的文學革命論。 他的文學革命論的形成經過幾個階段。 第一, 發現`白話`; 第二, 從文字問題到文學問題; 第三, 文學革命論的形成; 第四。 白話詩的實地試驗; 第五, 文學革命運動; 第六, 文學革命與國語運動的結合。 留美學生認爲: ?不知道文字和文學的不同, ?以村農?夫的俚語來代替文學家的文學。 ≪新靑年≫知識分子積極贊同?: 以白話文學爲文學正宗之說是是非分明。 新靑年知識分子在提倡言文合一、國語統一的思潮下積極接受白話文學論, 留美學生却在對傳統的无自覺的傾向和對西方文學的基礎下站在批判的立場上。 白話文學論涵盖着國語統一的手段、文學革命、對中國文學的評价、明白大意的文學趨向、平民主義的傾向。 ?的不容懷疑的歷史意義是?給國語運動提供言文合一的文字、作爲標本的白話文學和標准國語樹立的方法。 經過五四運動, 白話就成爲國語。 白話文學論也是文學審美趨向和文學指向。

파금(巴金) 《수상록(隨想錄)》의 문혁관(文革觀)

이선옥 한국중국어문학회 1999 中國文學 Vol.31 No.-

한중일 3국 첫대면 대화의 침묵 후 화제에 관한 연구

이선옥 인문사회 21 2019 인문사회 21 Vol.10 No.3

Silence during the first face-to-face conversation in contact situation is one of worries for the learner. Hence, this paper aims to analyze the characteristics of topic after silence between Japanese learners of Korea, China, Japan and those whose native speaker is Japanese, a situation with high pressure. The first method is a qualitative analysis by extracting laps silence situation in the first face-to-face situation. The analysis result shows that Korean Japanese learners propose self-centered topic while Japanese native speaker and Chinese Japanese learners offer topics on the listener. Also, Koreans often used mid-end type(unfinished sentences) while the Japanese used introductory remarks and discourse marks, but the Chinese did not use such expressions. When conversation restarted after silence, the topic was agreed upon by interaction between the learners and the native speakers. From this analysis, we could find the topics that overcome silence situation, and this could help smooth communication in the high-pressure situation of first face-to-face in a contact situation. 접촉장면에서의 첫 대면 대화 중의 침묵은 학습자에게 고민거리 중 하나이다. 이에 본고는 부담도가 높은 상황인 한중일 3국의 일본어학습자와 일본어모어화자간의 침묵 후 화제의 특징을 분석하는 것을 목적으로 한다. 분석방법은 첫 대면 대화 중 랩스(laps) 침묵 상황을 추출하여 정성적으로 분석하였다. 분석의 결과, 한국인일본어 학습자는 자기중심형 화제를 제시, 일본어 모어화자와 중국인일본어학습자는 상대방에 관한 화제를 제시하였다. 또한, 한국인은 중도종료표현, 일본인은 前置き표현과 담화표시를 사용하였으나, 중국인은 이러한 표현을 사용하지 않았다. 침묵 후 대화가 활성화된 화제는 한중일 공통적으로 학습자와 모어화자의 상호작용으로 화제가 정립된 경우였다. 이러한 분석을 통하여 침묵 상황을 극복하는 화제를 확인할 수 있고, 접촉장면에서의 첫 대면이라는 부담도가 높은 상황에서의 원활한 커뮤니케이션을 진행할 수 있을 것이다.

일본의 지역교육력으로서「학동보육」의 사례에 관한 연구:「학동보육」의 역할과 기능을 중심으로

이선옥,김세곤 한국일본교육학회 2015 한국일본교육학연구 Vol.19 No.2

The purpose of this study is that to analyse of Hakdongboyuk as regional education power in Japan and to provide an implication for the after-school child care service in Korea. For this purpose in this paper, the following three points were examined in order to clarity the case of Hakdongboyuk as regional education power in Japan. 1. the material constituent 2. the human element 3. information constituent As a result, it seems reasonable to conclude that Hakdongdoyuk in Japan is the center of regional education power, that is in charge of support of activity of education, and is in the making of community of local citizens. 오늘날의 교육적 상황은 핵가족화, 소자화, 취업하는 보호자의 증가, 지역 커뮤니티의 약화 등으로 지역교육력이 약화되고 있다. 본 연구에서는 아동들이 방과후 시설에서 안전하게 생활함으로써 부모들이 안심하고 일할 수 있도록 도와주는 일본의「학동보육」의 실천사례를 소개하고, 그 사례들을 물적요소, 인적요소, 정보적요소로 구분하여 지역사회의 교육적 자원을 활용한「학동보육」의 유형들을 살펴봄으로써 우리나라 「방과후 아동교육」이 지역교육력으로서 나아갈 방향에 대해서 주요한 시사점을 제시해 보는 것을 목적으로 한다. 일본의 「학동보육」은 지역교육력의 중심으로서 사회환경의 변화 속에서 교육활동의 지원과 지역주민 공동체의 형성이라는 사회적 기능까지도 담당해 가면서, 아동들이 방과후 시간을 안전하고 풍요롭게 보낼 수 있도록 지자체, 학교, 민간비영리조직 등에 의해서 다양한 모습으로 실시되고 있음을 알 수 있었다. 그러나 다른 한편으로 방과후 시설에 대한 이용희망자가 증가해감에 따라서 대기아동의 증가와 이에 따른 방과후 아동클럽의 대규모화 등의 문제도 대두되고 있어, 앞으로의 방과후 아동대책에 질과 양의 확보가 요구되고 있다는 점도 간과할 수 없다.