신발 갑피 자동 검사를 위한 딥러닝 기반 결함 검출 비전 시스템 설계

강정호(J. H. Kang),정기민(K. M. Jeong),김현희(H. H. Kim),이경창(K. C. Lee) 한국생산제조학회 2022 한국생산제조시스템학회 학술발표대회 논문집 Vol.2022 No.7

김정은 단독 통치 시기 문화예술의 특징

김정수 ( Jeong Soo Kim ) 단국대학교 한국문화기술연구소 2013 한국문화기술 Vol.15 No.-

The purpose of this study is to examine the trends of North Korean culture and art in 2012, which is the Kim Jeong-eun’s sole dominion period, and to discuss its outlook for the future. When North Korean culture and art in 2012 are closely examined in discourses and works, Kim Jeong-eun’s aspiration, at the beginning of the year, of making his country a military-first ‘socialist civilized country’ is considered successful to a certain extent. Kim Jeong-eun kept on practicing his New Year aspiration through the idolization of Kim Jeong-il, putting women in front, and interchanges with the outside world while having military-first discourses continue. What is noteworthy is that the performing arts that emphasize spectacles are freed from the obsession of the military-first or socialist ideological implications. Acrobatic Chunhyangjeon is only a public performance in which superior abilities of actors and actresses and colorful spectacles are prominent. Moranbong Band’s playing of the theme song of Rocky is only a performance. Of course, North Korea clothes Chunhyangjeon and Moranbong Band’s performance with political rhetoric. But rhetoric is only rhetoric and it is confirmed that the performance has nothing to do with rhetoric Then, in what direction will North Korea’s culture and art develop in the future「Roughly two directions are predicted. The first direction is, as can be easily guessed, the idolization phenomena. As North Korea’s Rodong Sinmun newspaper showed in 2012, after the death of Kim Jeong-il, the enactment of Gwnagmyeongseong Holiday, the publication of completed works of Kim Jeong-il, the organization of Kim Jeong-il achievements become the preview of the direction of future North Korean culture and art circles. The second direction is the attention payed to house wives and the outside world. What was particularly noticeable in 2012 was that the leading characters of dramas, movies, and novels which North Korea evaluated as success were all women. Particularly, the fact that middle-aged women, rather than young women, were placed in front is noteworthy. At the same time, North Korea is paying attention to the outside world. The performing of Chinese and Russian works has been practiced since 2009, but broadcasting Lion King, whose prototype is Shakespeare’s Hamlet, is certainly a new phenomenon. North Korea is actively paying attention to the West. It is most probable for Kim Jeong-eun who has to stand alone to perform the works like Lion King in order to obtain emotional supports from the people and to interact with the West. North Korea’s paying attention to women and the outside world will continue for some time to come.

김용준 著 『단원 김홍도』 해제 : 고독한 천재의 눈에 비친 사실주의 화가 김홍도

김미정(Kim, Mi jeong) 근대서지학회 2020 근대서지 Vol.- No.22

이 글의 목적은 김용준(金瑢俊, 1904~1967)의 『단원 김홍도』를 해제하고 김용준의 김홍도 연구가 지닌 미술사적 의의를 찾고자 함이다. 2018년 학계에 처음으로 소개된 『단원 김홍도』는 1955년에 북한에서 출판된 단행본이다. 이 책은 조선회화사 연구서를 통틀어 고전 화가를 개별 작가론으로 서술한 가장 이른 사례의 단행본으로 확인된다. 전체 분량은 51쪽으로, 앞표지는 김홍도의 인장과 신선도(神仙圖)로 꾸며졌다. 15점의 작품 이미지와 함께 수록된 작품해설에는 김용준의 빼어난 문장력과 더불어, 그림에 대한 자신의 감성을 충실하게 묘사하는 수필체 미술사 서술의 진면목이 드러난다. 1955년은 북한 미술사학계에서 비정(比定)한 김홍도의 생년에 따라 김홍도 탄생 195주년이 되는 해였다. 이 무렵 미술사 관련 출판물의 수가 늘어났고 각지에서 수집·발굴된 고서화와 문화유산을 소개하는 전람회도 개최되었다. 북한 미술계는 1955년을 전후해 민족 미술에 관한 인식의 변화와 함께 조선화에 적용할 내용과 형식의 변화를 모색했다. 이에 따라 『단원 김홍도』는 민족문화에 대한 관심이 촉발된 시기에 맞춰, 위인의 업적을 기려 대내외에 홍보하려는 목적에서 출판되었던 것이다. 월북 이후 김용준은 김홍도를 단일주제로 여러 편의 글을 저술했다. 일련의 글에서 그는 김홍도를 애국주의 화가이자, 18세기 사실주의 미술 발전의 핵심적 역할을 담당했던 화가로 평가했다. 또 김홍도의 신선도와 인물, 풍속 그림들의 필법에 주목했다. 김홍도의 인물화에서 인물형상의 조형적 특징을 찾으려고 했던 김용준은 전통 회화기법을 조선화 창작에 직접 적용했다. 그는 유려한 선조(線條)와 담백한 색채로 조선화를 창작해 여러 전람회에 출품하면서 조선화가 전근대적 산물이라고 보았던 1950년대 중·후반 북한 미술계의 인식을 개선하고자 몸소 실천했다. 조선회화에서의 독창성과 사실성 탐구에 집중했던 김용준의 미술사 연구는 1950년대 후반 북한미술이 조선화를 바탕으로 민족 형식의 전형을 확립해나가는데 밑거름이 되었다. The purpose of this article is to briefly describe ‘Danwon Kim Hong-do’ written by Kim Yong-jun (金瑢俊 1904~1967) and to understand the art historical implications of Kim Yong-jun’s studies on Kim Hong-do. ‘Danwon Kim Hong-do’ first introduced to academia in 2018 is a book of Korean art history published in North Korea in 1955 and is confirmed to be the earliest book that describes one of the most renowned classical painters based on an individual writer’s theory among all research papers as to the painting history during the Joseon Dynasty period. The year 1955 marks the 195th anniversary of Kim’s birth based on his birth year presumed by the North Korean art history academia. In this light, the publication of ‘Danwon Kim Hong-do’ apparently aimed to commemorate the great achievements of one of the most noteworthy painters in Korean art history at home and abroad at a time of soaring interest in national culture. Following his defection to North Korea, Kim Yong-joon wrote a number of articles dedicated to Kim Hong-do. In a series of his writings, he appraised Kim Hong-do as a patriotic painter who played a key role in developing the realism in the 18th century. He also noted Kim Hong-do’s brush stroke in his famous paintings, including Immortals, portraits, and customs paintings. Kim Yong-jun, who sought to identify the figurative characteristics of the figures in Kim Hong-do’s portraits, applied the traditional painting technique directly to creating the Joseon paintings. He made sincere effort to improve the awareness of the North Korean art academy in the mid- and late 1950s who found the Joseon paintings outdated as he created some Joseon paintings with elegant brush and plain colors and presented them to several exhibitions. Kim Yong-jun’s art history studies, which focused on seeking the originality and realism in Joseon paintings, served as a foundation for the North Korean art world to establish an exemplary model of national formality in the late 1950s based on the Joseon paintings.

金昌翕의 丹丘 유람과 문학적 형상화

김은정(Kim, Eun-Jeong) 한국어문학회 2018 語文學 Vol.0 No.141

Samyun(三淵) Kim Chang-heup(金昌翕, 1653-1722) laid the foundations for the formation and the enhancement of the true literature with realistic elements through sightseeing tours. It is presumed that the unique poetic style and the material shown in the poetic world of Kim Chang-heup would have been done in the process of effectively writing poems with the impressions inspired by the sightseeing tour. This paper examines the journey and classical Chinese poetry recording the progress and expression of when Kim Changheup at the age of 36 traveled to the Danyang(丹陽) area. Kim Chang-heup traveled to four districts such as Danyang, Jecheon, and Youngwol(寧越) to accompany Kim Chang-hyup who served as a prefecture governor of Chungpung when he went up to Seoul and returned to the place of his appointment in 1688 (King Sukjong 14 years). On this journey, Kim Changheup created the journey of “Dangu Diary” and 220 classical Chinese poems. In particular, the classical poems were organized and distributed with Dangulok. Through these works, you can confirm the reality of the excursion. Kim Chang-Heup impressively watched the journey going up the Han River by boat, detailing and recording the difficulties of the inspiration and the water way which had not been experienced before. Kim Chang-Heup accompanied 10 delegates including Chungju governor to the Dangu excursion. Kim Chang-Heup shared his fascination with the other people, by blowing the flute directly and getting a flavor of the journey, as an example. On the other hand, on the Yungwol excursion that he took alone, he becomes drenched in loneliness and sorrow. For this reason, he had mainly created works that revealed a pleasure from meditation in Jungbangsssa, where he visited at the end of his itinerary. Kim Chang-Heup also created many poems in his way back. This is the reason why he was filled with emotion again, even though he had already seen the landscape, or he encountered scenery that he had never seen. Thus, Kim Chang-Heup left a lot of prose records and creations of classical Chinese poems during one-month long tour to the four districts. It contains everything he saw, heard, and felt through the excursion, such as the various aspects of cruising on the ship, the pleasure of the accompanying people, and the sorrow and meditation that he felt alone. In the case of classical Chinese poems, they were organized and distributed as Dangurok and became the mediator of memory to the accompanying people taking the journey together. In addition, the surrounding characters and later writers became enthusiastic about the excursion to the four districts and created momentum to trigger the future journey to the four districts.

김대건 신부의 성사 사목활동과 행정 사목활동

김정숙(Kim, Jeong-Sook) 한국교회사연구소 2021 敎會史硏究 Vol.- No.59

김대건 신부는 1845년 8월 17일 사제 서품을 받았고, 1846년 9월 16일 새남터에서 참수치명했다. 사제로서 생활한 기간이 13개월이다. 본고는 이 13개월간 김대건 신부가 행한 일에 대한 검토이다. 여기서는 김대건 신부의 사목활동의 범위를 확정하고 그 활동의 세세한 면면을 찾았다. 자료로는 기존의 문헌 사료는 물론, 지역답사를 겸하며 관련 지역의 전승까지 활용했다. 시작에 앞서 김대건 신부의 사목활동의 개념과 방향을 전환할 필요를 제시했다. 그리고 그의 체력과 외모, 성사 사목 태도, 사는 모습 등을 살폈다. 이어 시복 재판에 나온 증언을 토대로 김대건 신부의 성사 사목활동을 정리했다. 김 신부는 서울과 경기지역에서 성사 사목활동을 했는데, 그 빈도는 반반이었다. 성사에 참여한 사람들은 상호 간 인적 관계를 가지고 있으며, 교회 내 신앙적 위치도 깊은 이들이었다. 이와 더불어 재판 증언은 김 신부의 성사 활동을 포괄적으로 밝히기에는 한계가 있음을 지적했다. 이를 뒷받침하기 위해 남경문 등 증언자로 나오지 않았으면서 김 신부로부터 성사를 본 사람들, 또 신부의 옥중에서의 성사 사목 등을 짚고, 당시 교회 상황을 분석했다. 다음으로 김대건 신부의 특수 사목으로 신자들 조직 방법과 그 운영 방식을 밝히고, 김 신부의 인적 자원을 확인했다. 연평도 항해에 나갔던 사람들, 신부댁에서 봉사하던 여성 등 김 신부와 함께 일한 이들도 역시 상호 인적 관계가 긴밀하고, 신앙생활도 활발한 이들이었다. 김 신부는 이들 인력을 배치하여 교회를 점조직으로 운영해 갔다. 한편, 김대건 신부는 전교자금을 운영했는데, 포목과 은괴 등을 통한 물품으로 국내외 차익을 통해 자금을 늘리고자 했다. 신자들에게 돈을 대주어 배를 사서 장사하도록 하면서 바닷길을 개척·운영했다. 또한 김 신부는 부제 때부터 해오던 신학생 교육도 재개하여 이어갔다. 그는 이러한 교회 업무를 처리하면서, 조선교회 부주교의 역할까지도 감당했다. 김대건 신부는 기해박해 이후 폐허화된 교회를 재건했고, 두 선교사가 조선에 정착 활동할 기반을 다져 놓았다. 메스트르 신부와 최양업 신부는 각기 다른 길로 입국했지만, 그가 개척한 해양로는 이후 조선교회와 세계교회의 연결로가 되었다. 그뿐만 아니라 김 신부는 조선 조정에 새 문화에 대한 충격을 가져다주었다. 무엇보다도 그는 조선인이 신부가 되는 길을 보여주었고, 한국인에게 꿈을 열어 주었다. Father Kim Dae-geon was ordained priest on August 17, 1845, and was beheaded at Saenamteo on September 16, 1846. At the time of his martyrdom he has completed 13 months since his priestly ordination. This article is a review of what Father Kim Dae-geon did during these 13 months. For my research, I used not only existing historical documents, but also information of local traditions of found during my field surveys on the geographic areas where father did his Pastoral work. As a starting point it seemed important to me to present the need of changing the concept and direction of Father Kim’s pastoral activity. It also seemed important to me to highlight the strength of his physical appearance, his own personal way of conceiving and living the sacraments. Then, based on the testimony from his process of beatification, I summarized Father Kim Dae-geon’s sacramental ministry. By this data, Father Kim carried out his sacramental pastoral activities between Seoul and Gyeonggi Province, and the regional frequency was half and a half. Those who participated in the formation for the reception of the sacraments had a personal relationship with each other, and they also had a deep religious position in the life of the local Church. In addition, I pointed out the limitations of the witnesses during the process of beatification; those testimonies remain short and do not comprehensively reveal the fullness of Father Kim’s sacramental ministry. To support this, I analyzed the situation in the church at the time by pointing to people who did not appear as witnesses, such as Nam Kyung-moon, and the work of pastoral ministry carried out in the prisons where the sacramental life was preached and prepared. Next, I try to explain the originality of the pastoral work of father Kim Dae-geon specially the way he organized and interacted with the believers and prepared them as a resource for his work of evangelization. Those who worked with Father Kim, such as those who went on a voyage to Yeonpyeong Island for finding the entrance for the missionaries and the women who served at the presbytery, also had close personal relationships and were active in their religious life. Father Kim organized these belivers as a branch organization to run the church. On the other hand, Father Kim Dae-geon ran the funds of the mission, and he wanted to increase the funds through import profits with goods such as cloth and silver ingots. He opened and operated the sea route by lending money to believers to buy ships and trade. In addition, Father Kim continued to educate seminaries, which he had been doing since the time of his deacon. While handling these church affairs, he was even considered as the vice-bishop of the Joseon Church. Father Kim Dae-geon rebuilt the church that was ruined after the Gihae persecution, and laid the foundation for the two missionaries to settle down in Joseon. The sea route that Father Kim Dae-geon pioneered became a connection way between the Korean church and the world church, except Father Maistre and Father Yang-eop Choi entered Korea by different routes. Not only that, but Father Kim brought the shock of the new culture to the Joseon court. Above all, he showed the way for Koreans to become priests and opened up dreams for Koreans.

[특집, 韓國文集(한국문집)과 漢學硏究(한학연구) : 韓中(한중) 文化(문화)의 교차적 이해 (1)] ; 滄江(창강) 金澤榮 壽序(수서) 연구 -韓(한),中(중) 知識人(지식인) 교류 연구의 반성적 검토를 겸하여-

김우정 ( Woo Jeong Kim ) 고려대학교 민족문화연구원 2013 民族文化硏究 Vol.61 No.-

滄江 金澤榮(1850~1927)은 쇠망하는 조선을 등지고 망명을 택했고, 渡中 이후 명망가들과 교류하며 활발한 저술 활동을 한 까닭에 한·중 양국으로부터 공히 많은 주목을 받았다. 그러나 이에 관한 연구 중에는 중국 문인의 가르침을 받았다 거나 서구 문명과 유교 정신을 결합하여 근대화의 출구를 찾고자 한 계몽사상가로 변모하였다는 식의 일방적 수수관계로 규정한 사례도 보인다. 이 글은 김택영 이 지은 壽序를 통해 이러한 주장이 편향적임을 드러내고자 했다. 김택영은 24편의 수서를 남겼는데, 이는 조선의 역대 문장가 가운데 압도적으로 많은 양이다. 본래 수서는 상업이 발달한 중국 明代 江南 지역에서 유행한 통 속문의 일종이지만, 歸有光에 의해 應酬文字의 한계를 극복하고 문학적 생명력을 부여받았다. 김택영은 ‘震川의 아들’이라고 불릴 정도로 귀유광에 심취하였으므로 수서의 창작에 있어서도 많은 영향을 받았다. 그런데 그 특징을 살펴본 결과, 당 대의 현실과 내면 의식을 투영하거나 상인·부녀자 등 사회적 약자에 대해 애정 어린 시선을 보인 점, 일화를 통해 인물과 사건을 부각하는 수법 등 귀유광의 수 서와 닮은 점도 있었지만, 서사를 중심에 두고 의론을 착종함으로써 찬술 의도를 드러내거나 진지하고 엄격한 내용을 간결 명쾌하고 자연스러운 문체에 담아낸 점 과 같이 귀유광의 수서에선 잘 발견되지 않는 특징도 확인할 수 있었다. 또 귀유 광의 수서를 폄하한 曾國藩을 강하게 비판하였는데, 그 논리의 근저에는 문학을 학문에 종속된 것으로 보지 않는 태도와 『史記』의 ‘神韻’ ‘神味’를 준거로 삼는 창 작론이 있었다. 이는 기실 조선 문단에서 지속적으로 제기되어 온 것으로, 김택영 이 귀유광을 높게 평가한 것도 이러한 전통의 연장선상에서 이해될 수 있다. 김택영은 결코 19세기 조선이라는 시대와 공간을 이격하여 귀유광에게 가 닿은 것이 아니며, 봉건적 계급관념을 탈각하고 근대로 나아간 계몽사상가도 아니었다. 망명 기간 중 중국의 자유로운 학문 풍토의 영향을 받았지만 儒學과 단절 하지 않았고 서양을 新學을 부정하는 모습도 보였다. 김택영 학문적 특징과 문학 적 특징을 객관적으로 바라보려면 그의 학문과 문학의 형성에 영향을 끼친 한·중 양국의 모든 요인들이 균형 있게 고려되어야 마땅하다. Changkang Kim Taek-young (1850~1927) chose asylum, leaving declining Joseon dynasty. After defecting to China, interacting with men of repute, he did writing work. So, he drew attention from both Korea and China. But, among studies on this activity, there is a case that this was prescribed as lopsided receiving relation in the style that he changed into a philosophe who tried to seek exit of modernization, getting a lesson from a Chinese literary man or uniting Western civilization and Confucian spirit. This writing was intended to show these suggestions are deflective through Su-seo written by Kim Taek-young. Kim left 24 pieces of Su-seo, and these are overwhelmingly lots of quantities among all writers in Joseon. Originally, Su-seo is a kind of colloquial writing which was popular in the Jiangnan Region in Ming China where commerce developed; however, overcoming the limit of Eungsu letters by Gui You-guang, it was given literary life. Since Kim was absorbed in Gui You-guang as much as he was called “son of Jincheon(震川)”, Kim was influenced a lot by Gui in creation of Su-seo. By the way, after looking into the features of Kim’s writing, though there are similar points with Su-seo of Gui You-guang like reflecting reality and inner consciousness of Kim’s time, showing a fond look on second-class citizens such as merchants, women, etc., and standing out characters and events through anecdotes; by collecting arguments centered on narration, like presenting his writing intention or containing serious and strict contents in his simple and natural writing style, his own features that were not found out in Su-seo of Gui You-guang could be checked. Also, Kim criticized strongly Zeng Guo-fan who denigrated Su-seo of Gui You-guang. In the basis of Kim’s logic, there were an attitude that literature is not subordinate to learning and a creation theory that made “superb spirit(神韻)” and “superb taste(神味)” of Shiji(史記) as a standard. In fact, these were things that Joseon’s literary circles brought up consecutively, so the fact that Kim Taek-young evaluated Gui You-guang highly can be understood in this traditional extension. Kim did not touch Gui You-guang by dividing time and space called 19th century Joseon dynasty, and also he was not a philosophe who got rid of feudal class concepts and went forward into modern era. Though he was influenced by Chinese free learning characteristics during his exile in China, he did not break off Confucianism and showed a look to deny Western new sciences. If we look at academic and literary features of Kim Taek-young objectively, it is suitable that all factors of both Korea and China which influenced the formation of his study and literature should be considered evenly.

17세기 이수(二水)일대 가문의 교섭과 문화교류

김은정 ( Eun Jeong Kim ) 한국한문학회 2014 韓國漢文學硏究 Vol.0 No.53

In this study, I researched ancestral graveyards and Villas of Andong Kim Family, Cheongpoong Kim Family, Pyungsan Sin Family in Yeesu(二 水) where is region in the Han River basin. Also I considered aspects of contact and cultural exchange between the families. These families had many opportunities of contact, because their ancestral graveyards and Villas were adjoining. In the early 17th centuries, three families visited one another often, mainly visiting Kim-Sanghun who was central person of Andong Kim Family and lived in his manor Seoksil. However, in mid-17th century, Andong Kim Family had political opinions of San-Dang, comparing Cheongpoong Kim Family and Pyungsan Sin Family had political opinions of Han-Dang. Therefore Andong Kim Family was estranged from other familles. Meanwhile Pyungsan Sin Family and Cheongpoong Kim Family got along by marital relationship. Especially Cheongpoong Kim Family absorbed knowledges and achievements of Pyungsan Sin Family, Revi- valism and the science of xiangshu. They associated and interchanged each other at Sonae. In the late 17th century, Seoksil-Seowon in Meeum was a Core Place of Yeesu, as a lecture hall managed by Andong Kim Family. Kim Chang- Hyup and ChangHup brother achieved their literature and scholarship at that place, so originated Nakron school. While there were facet that they absorbed unified achievements Pyungsan Sin Family and Cheongpoong Kim Family, such as critical acception for Revivalism and statecraft based on the science of xiangshu.

Surgical technique for single-port laparoscopy in huge ovarian tumors: SW Kim`s technique and comparison to laparotomy

( Jeong Sook Kim ),( In Ok Lee ),( Kyung Jin Eoh ),( Young Shin Chung ),( Inha Lee ),( Jung-yun Lee ),( Eun Ji Nam ),( Sunghoon Kim ),( Young Tae Kim ),( Sang Wun Kim ) 대한산부인과학회 2017 Obstetrics & Gynecology Science Vol.60 No.2

Objective This study aimed to introduce a method to remove huge ovarian tumors (≥15 cm) intact with single-port laparoscopic surgery (SPLS) using SW Kim`s technique and to compare the surgical outcomes with those of laparotomy. Methods Medical records were retrospectively reviewed for patients who underwent either SPLS (n=21) with SW Kim`s technique using a specially designed 30×30-cm2-sized 3XL LapBag or laparotomy (n=22) for a huge ovarian tumor from December 2008 to May 2016. Perioperative surgical outcomes were compared. Results In 19/21 (90.5%) patients, SPLS was successfully performed without any tumor spillage or conversion to multi-port laparoscopy or laparotomy. There was no significant difference in patient characteristics, including tumor diameter and total operation time, between both groups. The postoperative hospital stay was significantly shorter for the SPLS group than for the laparotomy group (median, 2 [1 to 5] vs. 4 [3 to 17] days; P<0.001). The number of postoperative general diet build-up days was also significantly shorter for the SPLS group (median, 1 [1 to 4] vs. 3 [2 to 16] days; P<0.001). Immediate post-operative pain score was lower in the SPLS group (median, 2.0 [0 to 8] vs. 4.0 [0 to 8]; P=0.045). Patient-controlled anesthesia was used less in the SPLS group (61.9% vs. 100%). Conclusion SPLS was successful in removing most large ovarian tumors without rupture and showed quicker recovery and less immediate post-operative pain in comparison to laparotomy. SPLS using SW Kim`s technique could be a feasible solution to removing huge ovarian tumors.

김수영 시의 ‘시간성’ 연구 : ‘탈식민적 위치성’을 중심으로

김미정(Kim Mee-jeong) 韓國批評文學會 2009 批評文學 Vol.- No.33

This paper was written to explain the temporality or the temporal structure in the poems of Kim Su-Yeong. Time is a basis of a world view as well as an important factor of human life. We can see the temporal structure focused on present and the disjuntive social time in Kim’s poetry. Furthermore we can see the posmodern and postcolonial subjectivation or location. The poem written by Kim Su-Yeong shows the articulation of the ‘moment’ and ‘history’ that is not teleological or transcendent but has the certain inclination. The introduction of ‘Third space’ or the imagination that makes ‘This articulation of ‘moment’ and ‘history’ possible is not the abstractive principle as ‘mediation’ but the hybrid as ‘negotiation’ and ‘translation’. This performance is the certain empiricalism that represent the ambivalent reality. In other words In Kim’s poetry the principle of motion-temporality- is the method that shifts and relocates the pedagogical through empirical historical instances. I will, in this paper, cocentrate upon examining both the principle of modernity and the principle of reality in Kim’s poetry. Especially my concern here is that the temporality in Kim’s poetry achieves the stratum of reality and the political agent. In oder to be off this hook, I think, it must be noticed that the temporality in Kim’s poetry is based on the postcolonial location.

민성휘(閔聖徽) 가문의 장서 연구 -7대손 민경속(閔景涑)과 유만주(兪晩柱)의 서적 왕래를 겸하여-

김영진 ( Kim Young-jin ),안정은 ( Ahn Jeong-eun ) 한국한문학회 2020 韓國漢文學硏究 Vol.0 No.80

본고는 조선시대 서책문화, 그 가운데 ‘私家藏書’에 대한 사례 연구를 여흥민씨 閔聖徽(1582~1648) 가문을 대상으로 한 것이다. 연구의 주안점은 두 가지인데 첫째는 민성휘 개인이 본격적으로 형성한 ‘사가장서’의 실체와 특징이고, 둘째는 민성휘의 7대손 閔景涑(1751~1794)의 장서다. 후자의 경우엔 벗 兪晩柱(1755~1788)와의 사이에 이루어진 書冊 相互 借覽과 문학, 학술 담론을 중심에 두었다. 민성휘의 1628년 明 使行에서의 서책 구입과 민경속과 유만주의 교유는 기존 연구성과가 있다. 본고는 기존 성과 위에 민성휘 윗대 아랫대의 저술 및 장서 현황, 소론 당파보인 『簪譜』 및 민경속의 인척 鄭堉이 편찬한 印譜 『圖書譜』, 任天常의 『試筆』 등의 신자료를 추가하여 이 가문의 장서 형성 과정과 그 학술 문화사적 특성을 보다 구체화하였다. 우선 민성휘의 『肅敏書目』을 재검토하고 현존하는 민성휘 장서인이 압인된 책들을 조사하여 관련 방증을 하였다. 또한 민성휘가 수집한 장서와 서책에 대한 관심이 가까이는 민성휘의 『松京訪碑錄』, 閔晉亮의 『唐詩類選』, 閔周冕의 『(新纂)東京誌』로 이어졌고, 멀리는 7세손 민경속의 『知先錄』과 『迂叟謾錄』 및 『輸廫故人錄』, 8세손 閔魯行의 『名數咫聞』과 『咫聞別集』 등으로 이어졌음을 논하였다. 민경속과 유만주 사이에 1785년부터 1787년까지 3년간 지속된 서책 교류를 총정리하였다. 이 둘의 진지하고 진솔한 학술교류는 방문 외에 양가 장서 및 서화의 상호 대차와 감상을 기본으로 하였는 바 두 가문의 당파와 교유권의 차이로 인해 수장 자료의 성격차이 역시 컸다. 이 점이 상대방의 호기심을 일으키고, 부족한 면을 충족시켜 주면서 서로의 성장에 밑거름이 되었다. 민경속의 인척으로 특히 주목되는 것이 ‘江華學’으로 널리 알려진 전주이씨 덕천군파와 연일정씨 鄭夏彦 후손가다. 연일정씨는 또 자하 신위와 연결되어 이후 민노행이 추사 김정희와 교류를 갖게되는 계기가 되었다. 민성휘가의 『서책목록』이 발견되지 않았고, 이 가문의 장서도 다 흩어졌다는 제약과 한계 속에서도 여러 자료의 편린들을 찾아내어 민씨가의 학술문화사적 의의를 추출하여 보았다. 이 과정에서 兪晩柱의 『欽英』이 갖는 서적문화사에서의 높은 의의를 재삼 확인할 수 있었다. 여흥민씨가의 장서와 그것의 학술문화사적 효용은 ‘조선시대 사가장서’의 한 실상과 의미 부여를 하였다는 데에 의의가 있다 하겠다. This thesis focused on the book culture in the Choseon Dinasty period, particularly with the emphasis laid on the family of the Yeoheung Mins by way of the case study on the collection of books at the private family of Seong-Hui Min(1582~1648) of the Yeoheung Mins. The main emphasis is two and the first is the substance and characteristics of ‘the collection of books at private family’ purposefully formulated by the individual Seong-Hui Min and the other is the collection of books of the 7^th descendant Gyeong-Sok Min(1751~1794). In the latter case, the focus was laid on the mutual borrowing and reading of the books and academic discourse with his friend Man-Ju Yoo(1755~1788). The purchase of books by Seong- Hui Min in his envoy trip to Ming in 1627 and the exchange between Gyeong-Sok Min and Man-Ju Yoo were greatly facilitated by Ha-Ra Kim. On top of the achievements of Ha-Ra Kim, this thesis carried out a more realistic review of the background of the formulation of the collection of books at this family and the academic and cultural historical characteristics with reference to the significant new data such as the writings and the status of book collections, the newsletter of Soron Party 『Jambo』, the book of impressions of seals 『Doseobo』 published by Yook Jeong who was a member of Yeonil Jeongs which was a relative family of Gyeong-Sok Min and others. First, this thesis aimed to establish the circumstantial evidence by conducting a review of 『Sukminseomok』 written by Seong-Hui Min and investigating the books belonging to the extant collection of books of Seong-Hui Min. It was verified that most of the pressing books from the extant collection of Seong-Hui Min are wood-block print books from Ming and discussed that the books were scattered from early stages. In addition, it was discussed that the attention to the collections and books established by Seong-Hui Min extended closely to 『Songgyeongbangbirok』 by Seong- Hui Min, 『Dangsiyuseon』 by Jin-Yang Min and 『(New Publication) Donggyeongji』 and remotely to 『Jiseonrok』, 『Osumyeonrok』 and 『Suyogoinrok』 by the 7^th descendant Grong-Sok Min and 『Myeongsuchimun』 and 『Jimoonbyeoljib』 by the 8th descendant No-Haeng Min. The thesis made an aggregate summary of the exchange of books between Gyeong-Sok Min and Man-Ju Yoo which lasted for 3 years from 1785 to 1787. The earnest and sincere academic exchange between them revealed the differences in the books and paintings stored due to the differences in faction, relatives and others apart from the collection of books in each family and these differences made great contribution to their mutual growth by invoking the intellectual curiosity and supplementing the deficient parts of each. The books of Gyeong-Sok Min can be divided between those inherited and those collected by oneself and in regard of the latter it was confirmed that the relative share of the books from Choseon Dynasty was much increased and that the relative families the Jeonju Lees (Deokcheongun family branch - Ganghwahak) and the Yeonil Jeongs inflicted a great influence on the procurement of books. By way of the connection with Jaha Wui Shin, the Yeonil Jeongs offered the opportunity for No-Haeng Min to have exchanges with Chusa Jeong-Hee Kim. Even under the limitation and restriction that 『List of Books』 of the family of Seong-Hui Min was not discovered and the collection of books of the family was all scattered around, the academic and cultural historical implications of the books of the Mins was extracted by discovering the partial fractions of a diversity of data. In this process, the high cultural historical value of the literatures retained by 『Heumyeong』 by Man-Ju Yoo could be ascertained anew. This thesis has the meaning that it highlighted the fact that the collection of books at the Yeoheung Mins and their academic and cultural historical utility reveal a realistic aspect of the ‘collection of books at private families in Choseon Dynasty Period’ and also that it gave such a meaning.