서세동점과 동학의 창도

원재연 충북대학교 중원문화연구소 2013 중원문화연구총서 Vol.21 No.-

본문참고

2000 년 정기학술대회 발표논문 - " 내포지역과 한국 천주교회사 " : 오페르트의 덕산굴총사건과 내포 일대의 천주교 박해 - 문호개방론과 관련하여 -

원재연 공주대학교 백제문화연구소 2000 백제문화 Vol.29 No.-

Edward Said and Sociology: Beyond Orientalism

원재연 인문사회 21 2019 인문사회 21 Vol.10 No.5

The purpose of this paper is to understand the newly emerging trend of Post-Colonial sociology in the traditions of sociology. From the 1990’s, theories of Post-Colonialism finally began to spread to sociologists, but there have been concerns of compatibility between sociology and Post-Colonialism. With this backgrounds, this paper attempts to bridge the gap between sociology and Post-Colonialism by critically reviewing Edward Said’s notion of Orientalism and his complex links to sociology. Edward Said’s links to sociology is not one-dimensional or simplistic. On the one hand, he criticized the Canons of Sociology because of their Orientalistic biases. However, on the other hand, he also has tremendous intellectual debts to sociologists such as Antonio Gramsci and Michel Foucault. This paper concludes that the discipline of sociology is not a closed system, but should be an open system to fill the voids and blanks spots, through incorporating the critiques raised by Edward Said.

중국노동연구에서의 “시민” 개념의 적용가능성

원재연 한국사회학회 2006 한국사회학회 사회학대회 논문집 Vol.- No.-

정조대 처사 홍정하의 천주교리서 비판과 천주교 인식 - 『성세추요증의』를 중심으로 -

원재연 동국역사문화연구소 2018 동국사학 Vol.64 No.-

Seongsechuyozeungyi, the Criticism against Seongsechuyo as Catholic Catechism was written by Hong Jeong-ha who was a poor confucianist holding no office in King Jeongjo’s Reign. There were 4 articles of Anti-Catholicism in the book Daedongjeongro containing the article Seongsechuyozeungyi. In this criticism, he focused to criticise, with a lot of spaces, the theory of Catholic monogamy which was based on the thought of equality. And his criticism of Catholic Catechism Seongsechuyo came to refutting the critical theory against confucian sacrificial rites. And next to that, disputting the Catholic theory of God the great king and father. His criticism was for keeping the confucian theory loyalty and filial piety and the three bonds and the five moral disciplines in human relations holding a strong will of sticking to them. The confucianist Hong adhered to the thought that they should not have the same value between the Confucian Humanity and the Christian Love, because of the reason that the catholicism harms the confucianism. And he strongly denied the four most important Catholic Catechism such as the theory of God’s creating the heaven and earth, of the incarnation and the redemption of Christ Jesus for all people, and of the trinity, except the theory of rewarding good deeds and punishing evil deeds. His writing of these Anti-Christianism has effected the critical ideas of Catholicism to scholars such as Jeong Beom-Jo and Kang Joon-heum. And he took acquired very famous effect that many confucianist agreed with it especially in the region from Choong-joo to Won-joo in the same period, and showed the standard opinion of Anti-Christianism to the confucianists in Kyeong-sang province in the last Choseon dynasty. He insisted on the prohibition of Catholicism, owing to it’s thought of equality of various classes and of both sexes, spreading to the common and lowly people and women. In this aspect we can distinguish his fundamental limites of medieval feudalistic thoughts focused on the maintaining the confucian patriarchal system. But his realistic opinion was very natural and useful in the aspects of Confucian viewpoints that the filial piety was the very great virtue by succeeding the memorial ceremony for his ancestors with respect and affection and that holding the inequal state system of based on the patriarchy was essential in Choseon dynasty. 『성세추요증의(盛世芻蕘證疑)』는 『대동정로(大東正路)』 제5권에 「증의요지(證疑要旨)」 등 4편의 척사서(斥邪書)와 함께 실려 있는 정조대 처사 홍정하(洪正河, 호 髥齋)의 천주교 비판서이다. 특히 이 글은 천주교의 사회윤리, 즉 평등사상에 입각한 일부일처제(一夫一妻制)의 주장을 비판하는 데에 가장 많은 지면을 할애했고, 그밖에도 제사무용론(祭祀無用論), 천주대군대부설(天主大君大父說)을 비판하면서 유교적 윤리질서인 삼강오륜(三綱五倫)을 수호하려는 강한 의지를 보여준다. 홍정하는 유교사상의 핵심인 인(仁)과 천주교의 애(愛, 博愛, 兼愛)를 같은 차원에서 평가해서는 안 된다는 입장을 고수하면서, 천주교가 유교적 가부장제(家父長制) 중심의 수직적, 신분 차별적 윤리강상(倫理綱常)을 해친다고 비판했다. 또 천주교의 4대 교리 중에 상선벌악(償善罰惡)을 제외한 천주(天主)의 존재 및 천지창조(天地創造), 강생구속(降生救贖), 삼위일체(三位一體) 등의 교리를 모두 부정하는 논리를 개진하였다. 그는 이러한 척사서를 저술하여 그와 교유하던 정범조(丁範祖, 1723~1801, 海左), 강준흠(姜浚欽, 1768~?, 三溟) 등에게 반천주교 사상을 전파했고, 특히 충주와 원주 사이, 즉 충청도와 강원도 일대에서 당대의 지역 사대부들에게 큰 영향력을 끼쳤고 구한말 영남 사림들에게 척사론의 모범이 된 것으로 평가된다. 그의 척사론은 천주교의 교세가 평민과 천민들, 부녀자들에게 확장되는 것을 우려하여 신분평등, 남녀평등 등 근대적 사상을 남녀차별, 신분차별의 중세적 봉건적 수직윤리로서 비판하려고 한 데서 오늘날의 관점에서 기본적인 한계점이 확인된다. 다만 조선시대의 유교적 가부장제(家父長制)에 입각하여 신분 차별적 수직사회를 유지하면서, 후손을 낳아 조상의 제사를 잇는 것을 효(孝)의 큰 덕목으로 여겼던 유학자의 입장에서는 매우 당연하고도 유용한 현실사회 옹호론이었다.

근대 이행기 호남 유림의 時務論과 東學 인식-李沂(1848~1909)와 黃玹(1855~1910)을 중심으로-

원재연 조선시대사학회 2015 朝鮮時代史學報 Vol.74 No.-

This is the research article that is considered on the thought of current affairs and the recognition of Donghak peasantry movement in modern transitional times by the confucianists of Jeon-Ra province(湖南儒林), focusing on the case of Yi-Ki(李沂) and of Hwang-Hyen(黃玹). They are different from their birthplace. But when they immigrated from their native hometown to Gu-Re county, they were getting to make friends with each other and interact their thinking and knowledge. They all succeeded the physiocratism brought forward by Yu Hyeong-won and by Jeong Yak-yong, and so they supportted the moderate enlightenment policy. Hwang-Hyen made acquaintance with the members of moderate enlightenment group who acted in and near the Capital city of Seoul from the following after the opening port era. Yi-Ki was brought into contact with officers of government and with journalist after making friends with Hwang-Hyen in 1890. Yi-Ki and Hwang-Hyen were more or less different from participating in the current enlightenment policy. The one took part in national land survey made by the imperial government of Dae-Han and led the frustrating the imperial Japanese intention of getting the right of cultivating the waste land in Korea, fighting together Bo-An-Hoi(保安會). And after the enforced Treaty between Korea and Japan concluded in 1905, he made his efforts to recover the national right through the movement of education and journalism participating in the circle of Dae-Han-Jakanghoi(大韓自强會) and of Ho-Nam-Hakhoi(湖南學會), besides of the righteous movement of punishing the 5 traitors of the enforced treaty. The other concentrated on the describing the national history with the patriotic and the righteous viewpoint and criticizing the corrupt politics, encouraging the Righteous Army, wheres he was passive in the taking part in the various national movement of that time. After that Hwang-Hyen became Keenly aware of the necessity of partaking the national movement for recovering the national right, by the repeated advice for participating the movement by his friend Yi-Ki in 1902 and in 1907. Eventually Hwang-Hyen did his participation of the new educational movement, by establishing the private school Ho-Yang-Hakkyo at Gu-Re in 1908. Yi-Ki and Hwang-Hyen were eminently different from each other in the aspect of the recognition on the Donghak peasantry movement in the time of breaking out the movement. The one cosented to Bokukanmin(輔國安民) meaning that assist the nation and set at ease the people, the purpose of the movement, earnestly enough to paticipate it and to clean the corrupt government policy, but he changed his mind because of seeing the different action of the two leaders Jeon Bong-jun and Kim Kae-nam toward to his suggestion, cleaning the corrupt government policy. and was afraid of killing him. And so he became the chief of righteous army in Gu-Re who conduct the army for depending the attack of Donghak peasantry. The other sticted to consistant his negative oppinion against the peasantry whom he considered as robber, while he kept his describing still objective. Therefore in the late 1894, when the movement was suppressed, Yi-Ki and Hwang-Hyen were accord to each other from their conservative viewpoint of the movement, they all supported to the patriarch order of social states focusing on the Scholar-official(士大夫). 이글은 이기와 황현을 중심으로 근대이행기 호남유림의 時務 인식과 동학 인식의 특징에 관하여 살펴본 글이다. 이기와 황현은 출생지가 서로 달랐으나 ‘구례’라는 지역에서 함께 살게 되면서 교유하여 서로 영향을 주고받았다. 이들은 모두 유형원이나 정약용의 중농주의 실학사상을 계승하였고 온건한 개화정책을 지지했다. 황현은 개항 직후부터 서울 일대에서 활약하던 개화파 인사들인 강위, 신헌 등과 교유하였고, 이기도 1890년대 이후 황현과 교유하면서 황현의 서울 친구들을 포함하여 조정의 관리들, 언론인 등과의 교유관계를 차츰 넓혀 갈 수 있었다. 이기와 황현은 실제로 개화정책에 참여하는 데 있어서 다소간의 차이가 있었다. 이기는 대한제국의 양전사업에 참여하고 보안회와 함께 일제의 황무지 개척권 요구를 좌절시키는 데에 앞장섰으며, 을사늑약 이후에는 대한자강회, 호남학회 등의 교육, 언론 활동과 매국노를 징벌하는 의열투쟁을 통해 국권을 회복하는데 노력했다. 이에 비해 황현은 민족혼을 일깨우는 정의의 필설로 부패한 정치를 비판하고 의병활동을 찬양 고무하는 역사서술에 집중하였으나, 이기처럼 현장에 나가 직접 활동하지는 않았다. 그러다가 황현도 1902년과 1907년 이기의 거듭된 충고와 1905년 김택영의 중국 망명 활동 등에 영향을 받아 스스로 국권회복을 위한 참여활동의 필요성을 절감하고 마침내 1908년 호남학회가 내세우는 구례지역의 사립학교인 호양학교를 설립하여 신교육운동에 동참했다. 한편 이기와 황현은 동학 인식에 있어서 분명한 차이가 있었다. 즉 이기는 처음에 동학농민군에 동참하여 부패한 정치를 일신하고자 할 정도로 동학농민운동의 輔國安民 취지에 동의하고 적극적인 참여의지를 보였으나, 전봉준과 김개남 두 지도자의 서로 다른 반응과 목숨의 위협을 경험하고 난 뒤, 오히려 동학군을 진압하는 구례지역 의병의 맹주가 되었고, 황현은 서술의 객관성을 유지하고자 노력했으나, 처음부터 동학을 도적이라고 본 인식으로 일관하였다. 그리하여 1894년 연말 동학농민운동이 진압될 즈음에 양자 간의 차이는 없어졌는데, 사대부 중심의 당대 신분질서를 옹호한 공통점 때문이었다.

전층각막이식 환자에서 발병한 Paecilomyces lilacinus 진균 각막염 1예

원재연,신지영,황제형,주천기,Jae Yon Won,Ji Young Shin,Je Hyung Hwang,Choun-Ki Joo 대한안과학회 2014 대한안과학회지 Vol.55 No.9

Purpose: To report a case of corneal ulcer caused by <em>Paecilomyces lilacinus</em> after penetrating keratoplasty. Case summary: A 67-year-old male with a history of penetrating keratoplasty in the left eye 7 years prior and re-penetrating keratoplasty in the left eye due to graft failure in June 2013, visited our clinic for ocular pain and conjunctival injection in the left eye 3 days in duration. Corneal scrapings were performed for Gram and fungal stains and cultures. The patient was admitted to the hospital for hourly topical fortified ceftazidime and amphotericin B. Despite intensive topical therapy, no improvement was observed. Three days later, fungal culture confirmed<em> Paecilomyces lilacinus</em> and topical voriconazole was prepared from the intravenous formulation and was administered topically and intravenously. Despite medical therapy with voriconazole, perforation occurred requiring a tectonic keratoplasty. Conclusions: Keratitis caused by <em>Paecilomyces lilacinus</em> is difficult to eradicate and refractory to amphotericin B. We suggest early use of topical eyedrops, intracameral, and intravitreal injections of voriconazole may be an appropriate treatment for patients with Paecilomyces lilacinus keratitis. J Korean Ophthalmol Soc 2014;55(9):1384-1387

남한산성의 형옥(刑獄)과 천주교 신자들의 옥살이

원재연 수원교회사연구소 2004 교회사학 Vol.0 No.1

박해시대의 남한산성에는 광주유수를 그 총책임자로 하고, 판관을 그 일상적․실질적 지휘관으로 하는 포도군관청이, 어영청 등 군사훈련 기관 및 군뢰청 등 군사감옥 등과 함께 존재하고 있었다. 또한 이곳에는 광주 고을뿐만 아니라, 수어사(守禦使)를 겸대한 광주유수의 지휘 하에 있던 양주, 여주, 이천, 양근, 양지, 양성, 안성, 죽산 등 경기도 동부 지역의 14개 고을 등에서 잡혀온 많은 신자들이 체포 투옥된 감옥이 포도군관청, 군뢰청 등과 인접하여 위치하였고, 남옥과 여옥이 각각 구별된 형태로 최소한 2곳 이상 있었다. 이 옥에서는 포교와 포졸들의 토색질과 비인간적인 침학 행위로 많은 신자들이 순교와 배교의 갈림길에서 갈등하였고, 주뢰질을 당하거나 신장(訊杖)을 맞아 무수한 피를 흘리며 장살되거나, 추위와 주림과 질병에 걸려서 옥사하기도 하였다. 기해박해 때 체포되어 남한산성의 형옥에 갇혔던 구산 출신의 김문집 베드로는 무려 19년 5개월간이나 남한산성 형옥에 갇혀 있다가 특사로 석방되었으나 1868년 구산의 조카들과 함께 다시 남한산성으로 끌려와서 순교하였는데, 그에게 있어 고통스런 감옥은 영혼의 정화소였고 순교를 위한 신앙학교였다. There was Gwangjoo-Yoosooboo(廣州留守府) the governing office of Gwangjoo province in the Namhansanseung walled fortress. And Yoosoo(留守) was the governor of Gwangjoo and the supervisor of its administration, military force and police duties, whereas Pankwan(判官) the magistrate was the actual executor who resided in the fortress. There are also Podogoonkwancheong(捕盜軍官廳) the police office, Sooeoyeong(守禦營) the military training office, Goonroicheong(軍牢廳) the military police and the military prison, all of these were actually controlled by Pankwan. And the prisons were also located beside the office Podogoonkwancheong and Goonroicheong, and for man and woman were separated each other. In the prison the catholics from such 14 counties of the east part of Gyeonggi province(京畿道) as Yangjoo(楊州), Yeojoo(驪州), Icheon(利川), Yanggeun(楊根), Yangji(陽智), Yangseong(陽城), Anseong(安城), Joogsan(竹山), and so forth were confined. In these prisons many of the catholics were tortured and robbed of their prorerties by the officers and guards, due to their catholic belief. Hence they were in graves agony of choosing the one between the life for betraying and the death for holding their belief. The prisoners denying betray were tortured severely, beat to death, choked to death with durable papers, hanged to death, staved to death and so on. Petrus Kim Moon-jip(金文集) from Gusan(龜山) community was confined to the prison during the longest period of 19 years and 5 months, among the prisoners' confinement. He was freed from a special pardon owing to the birth of prince in 1858, but he was captured again by the police and was executed for catholic belief in 1868. As to him, the suffering confinement was the place of purification of his soul and the good catholic religious school.

hMG 사용 없이 GnRH-agonist 사용만으로 유도된 과배란 및 체외수정

원재연,김대한,이택후,조영래,전상식 대한산부인과학회 1996 대한산부인과학회 학술대회 Vol.78 No.-

남한산성의 형옥과 천주교 신자들의 옥살이

원재연 수원교회사연구소 2004 상교우서 Vol.- No.4