이능화의 한국 양명학 연구

이우진(Lee, Woo-Jin),최재목(Choi, Jae-Mok) 한국양명학회 2015 陽明學 Vol.0 No.42

이 논문은 ‘한국 양명학 연구의 초석을 마련한 인물’로서 이능화(李能和)에 대한 탐구이다. 먼저, 이능화가 양명학이 어떤 측면에서 “주자학에 대항할 수 있는 가장 서구적인(=서구화할 수 있는) 사상 유형”으로 자리매김할 수 있다고 생각했는지에 대해 탐색하였다. 그 연장선에서 ‘주자학을 서구근대화의 장애물’로 판단하게 된 이유를 검토하였다. 다음으로 이능화의 조선유계지양명학파 에서 나타난 한국 양명학의 연구 관점이나 자료수집의 폭이 어떤 것이며, 그것이 이후 한국 양명학 연구자들에게 어떠한 영향을 끼쳤는지를 구체적으로 검토해보았다. 이능화는 조선을 ‘사상속박시대’라고 비난할 정도로 오직 주자학만을 유일무이한 학문으로 존숭하였던 조선 유교에 대해 비판적 입장을 지녔다. 그에 따르면, 조선의 교조주의는 근본적으로 사대주의(事大主義)에 기인한 것이었다. 또한 그러한 교조주의는 당파의 분열을 발생시켜 유교의 특장점인 정치적 · 윤리적인 사회철학적 성격을 상실케 되었다고 파악한다. 반면 이능화는 양명학을 시대변혁의 방향에 새로운 가능성을 지닌 사상으로 파악한 듯 하다. ‘전근대적인 주자학’을 탈피하여 당시의 역사적 사명인 ‘서구근대화를 이룰 수 있는 사상’으로 양명학을 바라보았던 것으로 유추된다. 이는 일본의 서구 근대화가 양명학이라는 이념적 기반에 이루어졌다는 사실에 기인한다. 이능화는 『조선유계지양명학파(朝鮮儒界之陽明學派)』에서 조선 양명학파를 학문적인 측면이 아니라 정치적인 측면에서 정리하였다. 그리고 그는 한국 양명학파를 성립시킨 인물로서 정제두로 제시하였으며, 남언경(南彦經)을 조선 최초의 양명학자로서 규정하였다. 다음으로 한국의 양명학 전래시기를 1567년 전후로 추정하였다. 이와 같은 그의 견해는 이후의 한국 양명학 연구자들에게도 고스란히 이어졌다. 특히 이능화는 조선의 양명학 배척을 역사적 사실을 통해 논증하였다. 이후 그의 한국 양명학 연구는 다카하시 도오루(高橋亨)에게 이어져 식민사관으로 재생산된다. 하지만 윤남한(尹南漢)과 유명종(劉明種)에 이르면 다카하시 도오루가 보여준 식민사관을 넘어서게 되고, 이능화가 마련한 인물 · 시각 · 자료 · 사건들을 그들의 한국 양명학 연구에서 근간으로 사용되고 있었다. 그 점에서 이능화는 ‘한국 양명학 연구의 초석을 마련한 인물’이라고 지칭해도 무리가 되지 않을 것이라 사료된다. This paper is aimed to study on Lee Nung-Hwa as ‘the drafter for research on Korean Yangmyeonghak(陽明學)’. First, we examined that why Lee considered Yangmyeonghak as most modern thought. In addition to this, We investigated that why he thought JuJahak(朱子學) as the obstacle of making Josun modern westernization. Second, we investigated Lee’s Josunyukyejiyangmyeonghakpa(朝鮮儒界之陽明學派) for seeking his research perspective and scope of data collection about Korean Yangmyeonghak. And, we examined in particular that what Lee had influenced on researchers on Korean Yangmyeonghak since he published this Josunyukyejiyangmyeonghakpa . Lee described Josun(朝鮮) as ‘the spirit bondage era.’ He had a very critical stance on the Josun Confucianism, because it only acknowledged JuJahak. At that time, any other thoughts except JuJahak were regarded as unorthodox. According to him, Jujahak dogmatism was due to toadyism basically. Jujahak dogmatism had generated multitudinous partisan brawls from the earliest days of Josun. So, the confucianim lost its advantages of ethical and political philosophy. But, Lee looked at Yangmyeonghak positively. He considered Yangmyeonghak as most modern thought. Because Yangmyeonghak was the ideological foundation of the Meiji Restoration. Lee organized the Korean Yangmyeonghak school at the political side, not the academic side in 『Josunyukyejiyangmyeonghakpa』. Lee described Jeongjedu(鄭齊斗) as the feature of establish Korean Yangmyeonghak school, and identified Namunkyung(南彦經) as the first Yangmyeonghak scholar inf Josun. And, Lee estimated the Yangmyeonghak transmission time as around 1567. Many researchers followed these his views. But, Lee analyzed the Korean Yangmyeonghak school from the perspective of colonial history. His perspective of colonial history was continued to Takahasi torou(高橋亨), but that perstpective had been refused by Yunnahan(尹南漢) and Yumyeongjong(劉明宗). However, people, data, and events selected by Lee had been accepted by almost all researchers. In that point, we identify Lee as the drafter for research on Korean Yangmyeonghak.

李光洙 초기 단편소설의 모티프 양상연구

이상재 배달말학회 2004 배달말 Vol.34 No.-

이광수는 한국 현대 문학사에서 기념비적인 작가이다. 그의 초기 단편소설은 현대 문학의 출발이라는 의미 뿐만 아니라 그의 문학사상의 시발점이라는 점에서 중요한 의미를 지닌다. 그러나 이광수의 초기 단편소설은 연구자들에게 습작기적 수준이라고 폄하되거나 문학외적인 상황과 결부시켜 평가함으로써 그의 초기단편소설에 대한 면밀한 연구가 이뤄지지 않았다고 판단된다. 본고는 기존 연구자들의 연구태도를 지양하기 위한 방법으로 모티프가 소설로 형상화 과정을 고찰하고자 한다. 모티프를 통한 소설로의 형상화 과정을 고찰하면 이광수 단편소설이 지닌 형식적 특성 뿐만 아니라 논리적 전개 양상, 그리고 작품에 내재된 작가의식까지 고찰할 수 있다. 이광수 초기 단편소설의 모티프는 세 가지 양상으로 나타난다. 그 첫째가 구시대적 결혼의 고발이다. 「무정」, 「소년의 비애」, 「어린 벗에게」에서 살펴본 것과 같이 결혼의 모순이 가정에서 사회로 확대되고 있으며, 아울러 등장인물을 봉건적 의식에 사로잡혀 있는 여인에서 지식인으로 확대하여 보여줌으로써 결혼의 모순으로 인해 그 구성원들의 고통을 표현하고 있다. 둘째, 민족주의의 심화를 보여주었다. 1910년 한일합방 이전에 씌여진 「어린 희생」과 「헌신자」는 희생을 통해 민족애를 강조하고 있는 것으로 판단된다. 「어린 희생」은 침략민족에 대한 강한 저항정신을 담고 있는 반면 「헌신자」는 우리 민족의 자생적 성장이 교육에 달려 있다는 것을 보여준다. 셋째, 존재론적 고독과 탐색 과정이다. 이 소설군은 이광수의 자전적 색채가 어느 소설보다 강하게 드러나며 한일합방 이후의 상황에서 발표되었다는 점에서 한일합방에 대한 충격의 파장으로 보인다. 「김경」, 「방황」 그리고 「윤광호」에는 뚜렷한 방향을 잃고 방황하는 인물들이 등장한다. 그들은 한결같이 민족적인 삶에 회의를 가지고 자신의 자아를 찾으려한다는 점에서 목표가 상실되었을 때 나타나는 현상으로 이해된다. 이광수의 초기 단편소설은 근대소설로 나아가는 시발점에서 다양한 표현과 기법들이 드러나고 있다는 점에서 중요한 문학사적 의의를 지닌다. 또한 그것은 이광수의 문학적 생애와 사상의 변화까지도 보여준다는 점에서 중요한 의미를 지닌다. There is no doubt that Lee, Kwang-soo is a memorial author in history of Korean literature. His early shot stories are significant that they have some features of modern novels besides they are recognized as start line of Lee's literary achievement. However, the literati who has studied Lee's novels has been depreciating his works and analyzing them with relating non-literary aspects, which is definitely inappropriate to study literary material. This essay will be tracing the process which the motives of Lee's early shot stories is embodying the themes to evaluate objectively the significance of the shot stories. The concept of the motif which is selected as a method of this analysis is based on the motif theory of B. Tomashevsky. The motif of Lee's early shot stories is divided into 3 groups. The first motive is 'Marriage'. Lee, Kwang Soo kept talking about marriage in his stories written in 1910's. The stories about marriage are 'Cold-Heartedness(無情)', 'A boy's tear (소년의 비애)' and 'To my little friend(어린 벗에게)' and so on. These shout stories express how badly the antinomy of marriage out of date affect whole society. In addition, there are various characters in these stories to describe that the problems of marriage are occurring to all kind of stratums in society. They are evaluated that the quality is a little lower than his other works because there is something out of the themes which should be focused on marriage discovered. The second motif is 'Sacrifice'. These works were written before Korea became a colony of Japan , and one can feel Lee's patriotism through 'A young a sacrifice (어린희생)', 'Dedicator(헌신자)'. Lee is emphasizing antagonism against Japan and education for independent development of Korea. However, these stories have some defects which the author is equating patriotism and philanthropy and making readers confused by emphasizing parts which have nothing to do with 'Sacrifice'.The last motif is 'Solitude'. This demonstrates Lee's internal conflict after Korea belonged to Japan; 'Kim Kyung(김경)'', 'Wandering(방황)' and 'Yoon, Kwang Ho(윤광호)'. The characters of these stories are straying people, and they point the importance of individualism through showing conflict between nationalism and individualism. In other words, people have to overcome loneliness first. Lee, Kwang-soo's early works are very meaningful from a point of literary veiw because they were written with very close relation with the state of the day and make perceive the thoughts of the intellect. Moreover, there are some modern aspects discovered in Lee's early works.

‘선비’의 현대적 구현을 위한 시론 - ‘선비’ 또는 ‘선비정신’과 관련된 몇 가지 현실적 논의 -

이치억 ( Lee Chieok ) 한국유교학회 2021 유교사상문화연구 Vol.- No.83

최근 우리 사회의 곳곳에서 ‘선비’나 ‘선비정신’에 대한 관심이 부쩍 높아지고, 이에 관한 연구도 활발해졌다. 한때 청산해야 할 구시대의 유물로 치부된 적도 있었지만, 전통문화에 대한 재조명의 조류를 타고 긍정적인 담론이 형성되었다. 기존의 담론들은 공통적으로 이상적 인간상으로서의 선비가 통시대적인 인물로서 현대사회에서도 반드시 필요하다는 점을 주장하고 있다. 아울러 그 실현방식으로서, 지도자가 선비정신을 구현하고 실천해야 한다는 주장과 모든 시민에게 주체적으로 선비정신을 구현해야 한다는 주장이 주로 제시되었다. 본 논문은 기존에 축적된 이러한 연구와 담론을 바탕으로 ‘실질적 선비(정신) 구현의 방법’이라는 진일보된 논의를 진행하였다. 이 과정에서 논자는 선비정신의 현대적 구현을 위해서 무엇보다 먼저 사풍(士風)의 진작이 중요하다는 점을 주장했다. 이어 이 사풍의 진작을 가로막는 몇 가지 난관을 분석했다. 첫 번째 난관은 선비에 대한 현실과 이상의 괴리이다. ‘선비’라는 말에 대한 사람들의 인식은 매우 넓은 스펙트럼에 분포해 있다. 가장 이상적인 인간상을 지칭하는 최고의 찬사에서, 놀림과 비하를 지나 욕설에 이르기까지, ‘선비’라는 말의 영욕(榮辱)은 그 이상과 현실의 괴리를 극명하게 보여준다. 이러한 현 상황은 선비와 선비정신의 구현이라고 하는 범선비담론의 목적 실현에 가장 큰 걸림돌로 작용하고 있다. 두 번째 난관은 기존의 선비상(像)이 지나치게 그들의 희생적이고 도덕적인 측면만 부각되어 있다는 점이다. 이 또한 선비가 일반인들이 범접하지 못할 인물로 인식되는 결과를 초래함으로써 선비(정신)의 구현에 장애로 작용한다. 이에 본 논문에서는 현대적 선비(정신)의 실현을 위한 현실적인 방향을 제시했다. ‘선비의 인간적 면모에 대한 재인식’과 ‘실질적인 선비 양성[養士]의 필요성’이 그것이다. 기존의 연구와 담론이 선비의 영웅적 면모를 소개하는데 치중해 있다면, 이제는 그들의 인간적 면모를 아울러 보여줄 때가 되었다는 점을 주장했다. 이로써 우리는 그간 경이원지(敬而遠之)했던 선비를 우리의 가까운 곳으로 모셔올 수 있을 것이다. 그러한 한편으로 지금 이 시대를 살아가는 선비의 양성이 필요하다는 주장을 제기했다. 기존의 유학 연구자와는 조금 성격이 다른, ‘위기지학으로서의 유학을 공부하는 학자’로서의 새로운 ‘선비[士]’ 그룹을 형성함으로써 이들을 통해 선비정신을 구현하고 사풍을 진작시킬 수 있을 것이다. Recently, interest in ‘Seonbi’ and ‘Seonbi spirit’ has increased in many parts of our society, and research has also been dynamic. At one time, it was regarded as a relic of the old era to be liquidated, but a positive discourse was formed on the tide of re-examination of traditional culture. Previous discourse argues that Seonbi as an ideal human being is a diachronic figure and is necessary in modern society as well. The approach is mainly focused on arguments that the leader must demonstrate and practice the spirit of Seonbi called ‘Seonbi Leadership’, and that all citizens must independently demonstrate the spirit of Seonbi. Based on these previously accumulated studies and discourse, this paper conducts an advanced discussion called 'how to implement a practical Seonbi spirit'. In the process, it presents that advancement of Seonbi spirit is important for the modern implementation of ethos of Seonbi. Furthermore, I analyzes several difficulties that prevents the rise of the ethos of Seonbi. The first obstacle is the gap between reality and ideals about Seonbi. People's perception of the term ‘Seonbi’ is spread over a very wide spectrum. From the highest praise, which refers to the most ideal human figure, to teasing, to slander, to swearing, the spirituality of the word ‘Seonbi’ clearly shows the gap between ideals and reality. Such situation is the biggest obstacle to the realization of the purpose of the pan-Seonbi discourse called implementation of Seonbi and Seonbi spirit. The second difficulty is that the character of Seonbi is overly focused on their sacrificial and moral aspects. By setting 'Seonbi' as a figure that is not familiar to the general public, it acts as a barrier to the implementation of Seonbi spirit. Accordingly, this study suggests a realistic direction for the implementation of the spirit of Seonbi in modern society, which includes ‘recognition of the human aspect of Seonbi’ and ‘the need and method for cultivating substantive Seonbi’. Previous research and discourse highlighted the heroic aspect of the Seonbi, but at this stage, showing their humane aspects together can be effective in renewing the perception of the Seonbi. A new group of Seonbi as ‘scholars studying Confucianism as Learning for oneself(爲己之學), which is different from existing researchers, will be able to realize the spirit of Seonbi and encourage ethos of Seonbi.

경험적 법률가 연구의 발전을 위하여 - 이호선의 「법과 정책연구」 글에 대한 검토와 제언

이준웅 ( Une-woong Rhee ),이재협 ( Jae-hyup Lee ) 한국법정책학회 2016 법과 정책연구 Vol.16 No.2

이 글은 이호선 교수가 < 법과 정책연구 > 제15집 제4호에 게재한 "한국 로스쿨 체제, 과연 사법시험의 대안인가?"라는 글을 비판적으로 검토한다. 첫째, 이호선의 글은 연구목적이 불분명하며, 연구문제가 부재하며, 결론을 정당화하기 위한 방법과 결과가 충분하지 않은 등 경험적 학술논문으로서의 기본요건을 갖추지 못하고 있다. 특히 이호선의 글을 선의로 해석해서 이재협 등의 연구에 대한 재현연구를 시도한 것으로 보더라도 연구의 재현성 여부를 평가할 수 있는 필수적인 방법론을 제시하지 않고 있으며, 재현연구가 갖추어야 할 최소한의 방법론적 기초를 구비하지 않고 있다. 둘째, 이호선의 글은 표집이론, 모집단, 표집틀 등 사회과학적 표본조사 연구에 사용되는 기본적인 개념을 혼동하고 있으며, 모집단과 표본 간의 상위성에 대해 오해를 보인다. 셋째, 이호선의 글에는 이재협 등의 연구에 대한 해석적 오해를 담고 있다. 특히 사법연수원 출신 법률가와 로스쿨 졸업 법률가 간 가구소득의 차이를 비교함에 있어서 비교시점을 상이하게 설정하는 등 오류를 범한다. 결론적으로 이 글은 법학교육제도와 법률직역의 구조가 급격히 변화하고 있는 상황에서 경험적 자료축적을 통한 실증연구가 필요함을 주장하며, 향후 법학과 인접학문이 공동연구를 활성화해야 함을 제안한다. This article critically reviews the paper written by Professor Lee Ho-Sun, "Korean Law School System, Is it really an alternative to Judicial Exam?", which was published in the Law and Policy Review, Vol. 15, Nov. 4. First, Lee Ho-Sun``s paper lacks basic requirements for an empirical scholarly article: (1) the research purpose is unclear, (2) the research questions are not provided, and (3) the methods and outcomes do not sufficiently support conclusions. Even if Lee Ho-Sun``s paper can be regarded as a replication study of Jae-Hyup Lee et. al.``s research, it does not provide necessary methods to assess its replicability. In addition, the paper is not equipped with minimum methodological foundations. Second, Lee Ho-Sun``s paper confuses basic concepts in social scientific sampling studies (e.g., sampling theory, population, sampling frame), and does not correctly interpret the difference between parameters and statistics. Third, Lee Ho-Sun``s paper contains many interpretive misunderstandings of Jae-Hyup Lee et. al.``s research. For example, in interpreting the household income differences between the graduates of the Judicial Research and Training Institute and the graduates of law schools, Lee Ho-Sun sets a different time frame than that used in Jae-Hyup Lee``s research. This article advocates that more empirical studies are needed to adequately assess the rapid changes in the legal educational system and the structure of the legal profession in Korea, and to that end, that more interdisciplinary research collaboration is necessary.

麗末三隱에 對한 考察

李在春 우리말글학회 2000 우리말 글 Vol.19 No.-

I have raised an issue on the identity of the three leading scholars and writers at the end of the Koryo Dynasty and examined the requirements and qualifications of the Sam-Eun. The Sam-Eun of the end of the Koryo Dynasty is the honorable eulogy for three scholars and writers-Mok-Eun Saek Lee, Po-Eun Mongju Jeong, and Do-Eun SungIn Lee-Who were excellent in the three fields of literary art, study of morality, and loyalty at end of the Koryo Dynasty. So far we have not reached an agreement about the identity of the Sam-Eun : One view of this issue has argued that the abovementioned three scholars are the members of the Sam-Eun, but another view has contended that Ya-Eun Jae Gil, instead of Do-Eun SungIn Lee, is one of the Sam-Eun. However, it is well known that Ya-Eun Jae Gil was unable to compete with above three scholars in the fields of literary art, study of morality, and loyalty, was not as high as the abovementioned three scholars in the government post, and was much younger than the abovementioned three scholars. Accordingly I believe that the latter view was misled by both the fact that the disciples and followers of Ya-Eun Jae Gil established the Sarim-Pa(Confucians school)in the Sam-Eun-Gak(three hermits tower) located in Dong-Hak-Sa Temple Kyung-Sang-Do Region in the Chosun Dynasty, and the epitaph of which is not so much reliable. It is since the end of Koryo Dynasty that Mok-Eun, Po-Eun, and Do-Eun have been named as the members of the Sam-Eun. The book named as Po-Eun-Jae-Gi(Po-Eun's house record) writed by Saek Lee in 1379 is discussing only three eminent scholars, I,e., Mok-Eun, Po-Eun, and Do-Eun, among many scholars who had Eun as their pennames. Thus, I think these three scholars have been verbally called as the Sam-Eun by the public since around 1379. However, the name of Sam-Eun was shown in writing for the first time in the collection of works of Dun-Chon Jip Lee. In this collection, there is a paragraph that the poetry and prose of Sam-Eun, I,e., Mok-Eun, Po-Eun, and Do-eun have been published while those of Dun-Chon have not been published. In the appendix of the collection, furthermore, Mok-Eun, Po-Eun, and Do-Eun were specifically named as the members of Sam-Eun who are famous for the poetry and knowledge in those days, and Ya-Eun was named merely as a member of nine preeminence. With these materials, we can understand that Ya-eun cannot be compared with the members of Sam-Eun in any fields of literary art, study of morality, and loyalty. Therefore, I believe that only Mok-Eun, Po-Eun, and Do-Eun who are exceptional in the fields of literary art, study of morality, and loyalty, and died for Koryo Dynasty can be designated as the members of Sam-Eun. Although Jae Gil became famous by the efforts of his disciples and followers in the later days, he cannot be substituted as a member of the Sam-Eun, and should be recognized only as a member of so-called 'Sam-Eun of Dong-HAK-Sa Temple' who are enshrined in the Sam-Eun-Gak of the Dong-Hak-Sa Temple.

<明善錄>의 반주자학적 논거의 李濟馬의 四象人臟理論과의 관련성에 대하여

이항재,최승훈 한국한의학연구원 1996 한국한의학연구원논문집 Vol.2 No.1

This study are performed to reveal the origin of the Sasang constitutional theory made by Lee-jae-ma(李濟馬), confucianist as well as famous oriental doctor, who succeeded to Han-suck-jie(韓錫地)'s Anti-Neo-Confucianism. Han wrote a book named Myung-Suen-Lock(明善錄) which criticized Neo-Confucianism formed at times of Song dynasty in China and proposed a new doctrine i.e Anti-Neo-Confucianism. He asserted that The Sacred and Ordinary Men are all the same in nature, and that The Actual Mind of Universe and The Actual Mind of Human also are all the same ultimately. These two assertions clearly contrasted with pre-existing Neo-Confucianism led Lee-jae-ma to successively organize Sasang constitutional theory. This study is aimed to illuminate this point : How under the effects of Han's new doctrine Lee-jae-ma could find four general constitutions due to the variation of the four organs. At first, Lee indicated four organs as the very general basement providing human nature for all men including The Sacred. In consequence, he justified one of the Han's assertions that The Sacred and Ordinary Men are all the same in nature. Secondly, Lee indicated the Mind as the actual center which bring forth the individual spontaneity. As far as this individual spontaneity is rightly aimed, which means harmonize his own's with the actual process of the Universe, all men could be The Sacred. So he come to justify the other of Han's assertions that The Actual Mind of Universe and The Actual Mind of Human also are all the same ultimately. Therefore, it is clearly verified that the Lee-jae-ma's Sasang doctrine is the successive achievement origined from Han-suck-jie(韓錫地)'s Anti-Neo-Confucianism abundantly represented in his own book, Myung-Suen-Lock.

<명선록(明善錄)>의 반주자학적 논거의 이제마(李濟馬)의 사상인장이론(四象人臟理論)과의 관련성에 대하여

이항재,최승훈,Lee, Hang-Jae,Choi, Seung-Hoon 한국한의학연구원 1996 한국 한의학연구소 논문집 Vol.2 No.1

This study are performed to reveal the origin of the Sasang constitutional theory made by Lee-jae-ma(李濟馬), confucianist as well as famous oriental doctor, who succeeded to Han- suck-jie(韓錫地)'s Anti-Neo-Confucianism. Han wrote a book na mod Myung-Suen-Lock(明善錄) which criticized Neo-Confucianism formed at times of Song dynasty in China and proposed a new doctrine i.e Anti-Neo-Confucianism. He asserted that The Sacred and Ordinary Men are all the same in nature, and that The Acatul Mind of Universe and The Actual Mind of Human also are all the same ultimately These two assertions cleary contrasted with pre-existing Neo-confucianism led Lee-jae-ma to successively organize Sasang constitutional theoy. This study is aimed to illuminate this point : How under the effects of Han's new doctrine Lee-jae-ma could find four general constitutions due to the functional variation of the four organs. At first, Lee indicated four organs as the very general basement providing human nature for all men including The Sacred. In consequence, he justified one of the Han's assertions that The Sacred and Ordinary Men are all the same in nature. Secondly, Lee indicated the Mind as the actual center which bring forth the individual spontaneity. As far as this individual spontaneity is rightly aimed, which means harmonize his own's with the actual process of the Universe, all men could be The Sacred. So he come to justify the other of Han's assertions that The Actual Mind of Universe and The Actual Mind of Human also are all the same ultimately. Therefore, it is clearly verified that the Lee-jae-ma's Sasang doctrine is the successive achievement origined from Han-suck-jie(韓錫地)'s Anti-Neo-Confucianism abundantly represented in his own book, Myung-Suen-Lock.

논문 : 이광수의 『무정』에 나타난 근대의 부정성에 대한 비판

이경재 ( Kyung Jae Lee ) 민족문학사학회·민족문학사연구소 2014 민족문학사연구 Vol.54 No.-

이 글에서는 『무정』을 서구문명/ 전통문화, 근대/ 전근대, 영문식 사상/ 한문식사상, 신세대/ 구세대, 새로운 윤리/ 유교 윤리 등의 이항 대립에 바탕해, 전자를 지향하는작품으로 보는 것에 의문을 제기하고, 새로운 독해를 시도하고자 한다. 이를 위해 본고에서는 가장 기초적인 텍스트 분석을 해보고자 하는데, 그것은 바로 이 작품의 표제이기도 한‘『무정』’이라는 어휘의 의미를 추적하는 것이다. 나아가 이광수가 『무정』에서 이상향으로 제시한 ‘유정’한 세상의 참된 모습과 그 의미를 살펴보고자 한다. 이광수의 『무정』에 등장하는 총 스물네 번의 ‘『무정』’ 중에서 주요 서사와 직접적인 관련이 없는 네 번과, 마지막 문장에서의 두 번, 그리고 배학감을 가리킬 때의 한 번을 제외한 열일곱 번은 모두 영채와 관련된다. 이것은 ‘『무정』’이 대부분 영채의 고통스런 삶을 가리키기 위해 사용되고 있는 것임을 보여준다. 지금까지 『무정』의 ‘『무정』’은 ‘『무정』한 과거’라는 표현이 의미하듯이, 문명 개화 이전의 과거와 관련된 것으로 이해되어 왔다. 그러나 오히려 『무정』에서 ‘『무정』’은 돈의 사회적 지배력이 커진 것과 직접적으로 관련되어 있다. 형식이 영채를 구할 돈 천 원을 애타게 원하며 하는 “돈만 잇스면 사□의 몸은 커녕 령혼□지라도 사게된 이셰상”(25회)이야말로 ‘『무정』’의 진정한 이유였던 것이다. 『무정』에서 신문물을 받아들이고 계몽이 한창이어야 할 서울이나 평양이라는 공간은, 실제로는 돈이 절대적인 영향력을 발휘하는 공간으로 그려질 뿐이다. 그렇다면, 오히려 ‘『무정』’은 과거와 관련된다기보다는 근대화에 따른 돈의 영향력이 커진 ‘현재’의 시공과 관련된 것이라고 볼 수도 있다. 따라서 『무정』의 “어둡던 셰샹이 평□ 어두울것이 안이오 무졍□던 셰샹이 평□ 무졍□ 것이 아니다 우리□ 우리힘으로 밝게□고 유졍□게□고 질겁게□고 가멸게□고 굿세게□ 것이로다”(126회, 이하 본고의 모든 강조는 인용자)라는 마지막 부분은 근대지향이라기보다는 근대의 한 가지 부정성에 대한 비판의 의미로 새겨볼 가능성도 존재한다. 이 작품에서 문명 개화의 선생님은 말할 것도 없이 이형식이다. 이 때 형식이 선생의 자리를 차지할 수 있는 것은 그가 지향하는 근대성 때문이라고 할수 있다. 동시에 『무정』에서 반드시 극복해야 할 것으로 제시된 ‘『무정』’을 양산해내는 존재역시 이형식이다. 따라서 이광수의 『무정』은 ‘이형식 비판’이라는 중요한 과제를 제시하는작품이기도 한 것이다. 마지막으로 이광수의 『무정』에서 『무정』한 세상 이후에 올 유정한 세상이란 결국 상징계 이전의 상상계적 시공임을 확인할 수 있다. This writing questions the understanding of "Moo Jeong" pursuing the former choice of the binary oppositions between western / traditional culture, modern / pre-modern, English / Chinese philosophies, new / old generation, and new / Confucius ethics and seeks to provide a new interpretation of the text. For this purpose, the most basic analysis of the text was necessary beginning with the tracing of the meaning of the word ``Moo Jeong`` which is the title of the story. Furthermore, the true picture and meaning of ``Yoo Jeong`` suggested as the ideal of Moo Jeong by Gwang-Soo Lee will be explained. ``Moo Jeong`` appears 25 times in Gwang-Soo Lee`s "Moo Jeong", and except for four times when they were not relevant in the main narrative, twice in the last sentence, and once when it referred to Dean Bae, 17 times when it was mentioned was related to Young-Chae. ``Moo Jeong`` was used to imply a hard life of Young-Chae. So far, ``Moo Jeong`` from the book "Moo Jeong" meant ``negative past`` and was understood in relation to the period before the opening of the civilization. However, ``Moo Jeong`` from the book "Moo Jeong" was directly related to the fact that money has extended its dominance on the society. When Hyung-Sik desperately wanted a thousand won to save Young-Chae saying ``the world where money can buy the human soul, let alone their body`` was the real reason behind ``Moo Jeong``. The places such as Seoul and Pyungyang that were supposedly busy accepting the new civilization and being enlightened were depicted as a place money is exercising its absolute influence over. In that regard, ``Moo Jeong`` is not so much related to the past as much as the time and space of the ``present`` with more influence of the money following the modernization. Therefore, the last part of "Moo Jeong" where it says ``the dark world will not remain dark forever and the negative world will not remain negative forever. we will make it bright, positive, joyful, rich, and strong.`` leaves a room for possibility to be interpreted as the criticism of the modern era rather than aspiration towards the modern era. The teacher of the new civilization in this story is undoubtedly Hyung-Sik Lee. He claims the spot of teacher for his pursuance of the modern era. The figure who creates ``Moo Jeong`` that is presented to be overcome at all cost is also Hyung-Sik Lee. All in all, Gwang-Soo Lee`s "Moo Jeong" introduces an important task of ``criticizing Hyung-Sik Lee``. Lastly, The positive world to come after the negative world in Gwang-Soo Lee`s "Moo Jeong" is ultimately time and space in the imaginary prior to the symbolic.

투고논문 : 일제하 이병헌(李炳憲)의 공자교운동의 성과와 좌절

이희재 ( Hee Jae Lee ) 한국공자학회 2011 孔子學 Vol.20 No.-

공자교 운동은 서세동점(西勢東漸) 하에서 느낀 서양문명에 경악한 유교 지식인의 위기의식이며 동도서기적(東道西器的) 대응방식의 일환이라고 할 수 있다. 일제하 유교지식인인 이병헌은 자신의 사상적 바탕은 유교였으나, 새로운 서구문화를 접하면서 큰 충격을 받았고, 또한 중국의 사상가이자 공자교 운동의 선구자인 강유위에게서 큰 영향을 받게 된다.1919년에 발간된 그의 저술 『유교복원론(儒敎復原論)』 등을 통해 그는 공자교의 기본체계를 제시하였다. 이병헌은 그 자신의 학문의 출발이 소위 향교적 유교에서부터 시작되었기 때문에 그의 사상적 바탕이 되었고, 또 일제에 저항했던 위정척사파와 같은 보수적 유생의 입장에서 출발했기 때문에 이들을 보수적인 유교에 대해 노골적으로 공격하지는 못했지만, 그의 저술에서 나타나는 ``구파``니 ``향교식 유교``라는 말 자체가 기존의 주자학자들에 대한 비판이었다. 그는 유교의 성격을 정의하면서 "유교는 공자의 교"이며 또한 공자는 "오로지 하나이며 둘일 수 없는 소위 ``독일무이지교주(獨一無二之敎主)``"로서 섬기는 대상이 되어야 한다고 주장했다. 종래의 유교는 공자이전의 요순 이래로부터의 성인은 물론이려니와 공자의 제자들이 모두 제례를 드리는 대상인데 비해 이병헌은 ``오로지 공자``만이 공자교의 존숭의 대상이어야 한다는 것을 주장했다. 이병헌의 공자교에 있어서 대동사상은 종래의 군주 중심의 사유를 벗어나 공자에 의한 대동(大同)의 의리와 맹자에 의한 민본의 정신 그리고 춘추의 태평세를 이상으로 하는 세계를 지향해야할 이상세계로 보았다. 춘추에서 말하는 소강시대와 『예기(禮記)』에서 말하는 승평세가 가정과 국가 간이 서로 대립되는 시대라면, 미래의 사회는 대동시대이며 태평시대인데 그것은 공자교에 의하여 구현되는 인류의 평화시대이다. 그의 공자교운동은 기존의 보수적 주자학자들의 비호응, 그리고 민중적 기본을 확대하지 못하고 좌절되었지만. 공자교 운동의 과정속에서 그가 치열하게 연구한 성과가 『공경대의고(孔經大義考)』, 『시경삼가설고(詩經三家說考)』, 『서경금문고(書經今文考)』, 『예경금문설고(禮經今文說考)』 등과 같은 고전연구의 성과로 나타났다. 그의 주장을 뒷받침하는 전거들은 금문경학으로 기본의 고문경학을 비판하는데 중점을 두고 있다. 금문경학의 설이란 공자의 문하생들이 구전해온 설이며, 반대로 향교식 유학은 수구적인 고문경학인데 이는 유흠(劉歆)에게 의거하는 날조된 것이라고 했다. The Confucian culture supported society since long time, but this old society caused big chaos because of the arrive of western civilization and the occupied by Japan. The collapse of Chosun dynasty lead to abolish the Confucian shrine and it`s school role. This abolition means official dissolution of Cofucian rites that have been supported by dynasty. The typical scholars who focus on moral fidelity resisted and fought against the Japanese rule, but Korean was colonized by Japan. Japanese ruler had double standard to Confucianism. They hoped to reform traditional custom, on the other hand, they need to keep traditional Confucian morals in Korea. Therefore, Confucian shrine could worship to Confuzu during Japanese imperial period. Lee Byunghean(1870-1940) was shocked by Western civilization and Japanese, he realized on human right, democratic idea and accept the universalism. He thinks that traditional Confucianism needs reflection about the premodern way. The ideas also could find to his teacher Gwak Chongseak. But his idea was influenced by Kang Youwei`s Confucian church, Great equality and original Classics conclusively. His suggested that Confucian church must faith to Confuzu like Jesus and Buddha. He asks that break the old Confucianism served monarch and realize the Great equality for the human beings in the global. This idea originated from real Classics, he studied hard on the Classics for his important mission. Lee`s Confucian church movement failed to integrate to peoples. Nevertheless, it is very fresh and meaningful idea to reform on old Confucianism in his time. He did introspection why Confucianism was criticized as a premodern thinking way. He pointed out that old Confucianism pander to monarch and did not communicate with other civilizations. Even though Lee`s ideas originated from Kang Youwei in China, but in Korea he needed more effort for persuasion due to the background of deep rooted Chuzu learning country. Therefore, he studied hard on the original classics. The founder of Confucian church Kang Youwei gave unstinted praise to Lee`s books. But, Lee`s effort was failed because of peoples did not accept the deify of Confuzu. Peoples in his time, did not accept the great equality and individual human right. His movement of Confucian church was a new interpretation base on the new classics studies(今文經學). These ideas were very fresh break the premodern thinking way, but he could not success as a reformer of Confucian church.

이상 소설에 나타난 산책의 의미와 근대성에 관한 연구 : 몸의 문제를 중심으로 As Found in Lee Sangs Novels

이재복 우리말글학회 2003 우리말 글 Vol.29 No.-

The reason why many of the papers, reaching about 600 pieces, on Lee Sangs literature leave much to be desired despite their vast numbers, is that they excluded the body which can be said to be the foundation of his literature. The modern times or modernity revealed in his literature, particularly his novels, is the substance expressed by or embodied by the body. Experiencing modern times and modernity through the body means that his novels reveal the essence of modern times and modernity. Its because the body shows all the phenomenon and essence, the cognition and practice, the consciousness and unconsciousness, the process and reality of modern times. For this reason, this study explores the modern times and modernity that his novels reveal by paying special attention to the experience in the body. It is not different from drawing a birds-eye view of modern times with the body that the body carries out improvised walking from an alcove to Kyongsung, a modern city space. By drawing out a birds-eye view of the opaque and uncertain modern times represented by gray darkness with the body, the speaker reveals not only the bounds of our modern times and modernity but also the limits to their generals. Their intensive representation is the desire for soaring revealed through abstracted and artificialized wings. This desire for soaring should be viewed not as escape to the abstracted and artificialized world but as desire for passing over it. He tries to realize the desire for real modern times by moving to Kyongsung, but it results in not an illusion but disillusionment. A series of these facts that Lee Sang shows through his novels can be viewed as both a drama of the body and that of modernity in itself. He explored the universal aspects of modern generals as well as the special aspects of our modern times or modernity, through a way of speaking and thinking with the body. We cannot say too much that his exploration on modern times and modernity was based on the body. If it may be said to be true modernity to re-create the self or the subject that was regnant as a source of self-evidence in the thought of the body and re-form the understanding of our existence, he is a modernist in its real meaning. It would not be a sound appreciation of Lee Sangs novels and literature that some treat him as if he were a schizophreniac by emphasizing an aspect of the dissociation of consciousness, or others regard him as a tragic hero who wandered about the surface of a pale mind and finally passed away without getting out of languor and doubt or as a prosaic stylist who tried to escape to the abstract and geometric world. Though concerns about Lee Sang are spreading in gear with discussions on modernism or modern and postmodern ages, the reason why those discussions repeatedly expand and reproduce only an intellectual amusement in a cognitive level is that they didnt see the body, the essential foundation of his literature. Once, Kim Soo-young commented on Park Tae-jins poetry that a physical understanding should be preceded to truly understand modernity. His comment has been regarded as a kind of a classic in writing in the name of poetics of the whole body. It would be said that the ground for calling Kim Soo-young a real modernist is on this understanding of modernity and the body, rather than on his avant-garde, experimental and modern sense. But theres no basis for concluding that Kim Soo-young is a poet who wrote a poem with his whole body though he shows an understanding of modernity and the body. This is rather because the cognition of speaking and thinking with the body is not fully physicalized than because in its nature of genre, in poetry the pains of the body before language are not revealed concretely in a textual level. While many of critics make comment that Lee Sangs literature lacks the social consciousness, they dont doubt its authenticity. Its because he embodies speaking with the body. It can be said that the true modernist or modernity is none other than Lee Sang himself and his novels. Our society is in modern ages, and though it switches over to postmodern ages the problems of the body and modernity Lee Sang showed us would exist as an important basis for understanding the world. In this sense, the problems of the body and modernity revealed by his novels will be a certain standard in discussing modern ages and modernity, and further, postmodern ages and postmodernity that our literature as well as his poetry and essays reveals.(Hanyang University)