[실학여행] ‘수다스런 꾸밈’과 ‘허무 그 자체’의 도시, 개성

노관범 한국자치학회 2018 월간 공공정책 Vol.147 No.-

大韓帝國期 朴殷植 著作目錄의 재검토

노관범 서울대학교 규장각한국학연구원 2002 한국문화 Vol.30 No.-

19세기 후반 호서산림의 위상과 '정학'운동 : -연재 송병선(1836-1905)을 중심으로-

노관범 서울대학교 인문대학 국사학과 1997 韓國史論 Vol.38 No.-

한국 통사로 보는 ‘실학’의 지식사 시론

노관범 서울대학교 규장각한국학연구원 2019 한국문화 Vol.0 No.88

This paper examines the formation and development of the historical knowledge called “Silhak(實學)” with Korean textbooks on history of Korea published in the 20th century. In particular, 30 kinds of textbooks are reviewed, starting with the Dongguk Saryak(東國史略) (1906) of Hyeon Chae(玄采) as the first book to have a modern table of contents, ending with the Guksa Sinron(國史新論) of Yi Kibaek(李基白) as the first book to reflect the academic achievement in the field of Korean history after liberation from Japanese colonial rule. As a result, the following facts are found. First, the historical knowledge of “Silhak” was built on the basis of the general view of cultural development during the reign of Yeongjo(英祖) and Jeongjo(正祖). In most cases, the textbooks presented “Yeongjo and Jeongjo(英正)” and “Korean culture(文化)” as key keywords for reading the latter half of the Joseon Dynasty. Second, the historical knowledge of “Silhak” was built on the notion of confrontation between “Neo-Confucianism” and “Culture” in Joseon Korea. The textbooks highlighted the evils of Korean Neo-Confucianism and the consequent constraints on the cultural development of Korea, or stressed the extreme cultural regression as the result of the respect for Chinese civilization inherent in the Korean Neo-Confucianism itself. Third, the historical knowledge of “Silhak” was first systematized in Choe Namseon(崔南善)'s monumental work 「Joseon Yeoksa Ganghwa(朝鮮歷史講話)」 (1930). “Silhak”, as he meant it, was Korean Learning(朝鮮學) in essence, and distinct from Neo- Confucianism and Western Learning. Choe gave birth to "Silhak" that was at odds with Neo-Confucianism by noting the idea of “self(自我).” Fourth, the central point of historical knowledge called "Silhak" was moved from Korean Learning to Western Learning(西學) and Qing Learning(淸學) after liberation of 1945. The textbooks shared the view that the first phase of “Silhak” was formed by the influence of Western Learning and the second phase Qing Learning. Yi Byeongdo(李丙燾) asserted that Korean “Silhak” caused by the influence of Qing Learning could be compared to the Renaissance in Western history. Yi Inyeong(李仁榮) considered “Silhak” in terms of the world history in valuing the influence of the Western Learning and Qing Learning. Fifth, for the conceptual understanding of the historical knowledge of “Silhak”, various keywords were invented. The turbulence of keywords in the textbooks actually shows considerable vulnerability to the internal convergence of the historical knowledge “Silhak”. It means that there is no agreement whether it is essentially Korean Learning, Western Learning or Qing Learning.

근대 한국유학사의 형성: 장지연의 『조선유교연원』을 중심으로

노관범 서울대학교 규장각한국학연구원 2016 한국문화 Vol.74 No.-

This paper is to examine the formation of the modern studies on the history of Korean Confucianism, focusing on Jang JiYeon(張志淵)’s JoseonYukyoYeonweon(朝鮮儒敎淵源), the first book of this kind in the modern Korea. This book has been considered as the primary source book rather than research book. Little interest was in the modern achievement of this book in this field. But can we find no modern historical knowledge in it? This paper approaches this book from this question, and reaches following conclusions. First, there was long tradition to compile works on the history of Korean Confucianism in Joseon Korea, but unlike those works to produce only hagiographical knowledge this book has displayed specific views of history of Korean Confucianism. Second, this book took pessimistic view that Korean Confucianism had declined since the reign of the king Jeongjo(正祖) and Sunjo(純祖), originating from the work titled AdongDohakWeonlyuseo(我東道學源流敍) by Shim Ki Taek(沈琦澤). Third, this book take three parts in it, and each part has different level of completeness. The so called Yi Hwang(李滉)-centered geneology is central to the first part, the factional contrast of conservatism in Yi Yi(李珥) School and reformism in Yi Hwang(李滉) School is core in the second part. This book offered as key points of Korean Confucianism Yi Hwang-centered geneology and the factionalism between different schools. Last, the basic structure of this book can be found in the book titled JoseonYuhaksa(朝鮮儒學史) by Hyeon Sang Yun(玄相允) shortly after the liberation of 1945. Through JoseonYuhaksa the academic influence of this book was strengthened.

학술지 기획과 한국 사상사학의 방향

노관범 한국사상사학회 2023 韓國思想史學 Vol.- No.74

韓國陽明學史 硏究의 反省的 考察

노관범 한국사상문화학회 2001 韓國思想과 文化 Vol.11 No.-

이 글은 한국양명학사 연구의 현황을 비판하고 그 대안을 모색한 글이다. 연구자들은 그 간 근대화론의 영향 하에 한국양명학을 근대지향적인 사유체계로 부각하면서 연구업적을 축적해 왔으나 근대지향성에 대한 과도한 관심과 달리 한국양명학의 역사적 실제에 대한 탐구는 여전히 미진하였다. 이에 대한 대안으로 이 글은 먼저 조선시대의 양명학이 주자학 대 양명학의 학술대립구도 위에서 존재하였던 것이 아니라 조선시대 유입되었던 명학의 테두리 안에서 존재하였음을 설명하였다. 이어서 조선시대 양명학의 비평이 도학의 측면과 함께 문학의 측면에서 다양한 학인들에 의해 다양한 형태로 공개적으로 진행되었음을 밝혔다. 이것은 통설과 달리 조선시대 양명학이 '양주음왕'의 형식으로 존재하지도 않았고 소론의 가학으로 국한된 것도 아니었음을 말한다. 끝으로 양명학 연구자들의 근대주의적인 연구관심에 시원적 영향을 미친 박은식의 양명학을 검토하였다. 박은식은 인재양성론의 대전제 하에 청년층과 하층민을 건전한 부르주아로 육성하기 위한 최종적 수양론을 양명학에서 확보하고자 하였다. 이런 의미에서 그의 양명학은 부르주아유학의 건설이란 개념으로 집약할 수 있다. 그것은 조선시대 양명학전통과의 단절을 의미하는 근대양명학의 출현이었다.

조선후기 開城의 儒學 전통

노관범 서울대학교 규장각한국학연구원 2014 한국문화 Vol.66 No.-

This paper will examine the local tradition of neo-Confucianism in Kaeseong in the late Joseon period. Kaeseong(開城), a major city in Joseon Korea is believed to be involved with the growth of the new trend of Korean reformed Confucianism called Shilhak(實學) because it is regarded as the key commercial city with economic wealth and urban prosperity in favor of the formation of the new way of thinking in the historical transition period. However, the actual situation in academic circles of Kaeseong was characterized not so much by the growth of Shilhak as by the revival of neo-Confucianism. It was only since the 18th century that Confucian scholars turned up in Kaeseong with professional knowledge and philosophical discourses based on traditional Confucian classics and Neo-Confucian canons. On the basis of the growing self-consciousness of the newly acquired cultural identity of Neo-Confucianism, Kaeseong intellectuals came to invent the genealogy of a new tradition of local Neo-Confucianism. It was the later-formed tradition of general Neo-Confucianism that faced the modern times in Kaeseong.

청년기 張志淵의 학문 배경과 博學風

노관범 조선시대사학회 2008 朝鮮時代史學報 Vol.47 No.-

This article is to study the intellectual background for Jang Jiyun's traditional erudite learning in view of the historical condition in which he led his life in his early days. There are some important aspects concerning that background which can be explained characteristically in the following way. First, the special intellectual climate in the riverside areas in Kyungsang Province which is characterized by the diversity of the academic view and the multiplicity of the main thesis inside the academic circle of Chuzu school. Second, the practical and pragmative way in which Huh Hoon, the mentor of Jang Jiyun practiced the aged Chu-zu learning anew. Third, the intellectual atmosphere in Seoul where Jang Jiyun stayed to prepare for the state examination for the public office under the patronage of the high officials who held the political power in the days of Korean open-door policy. Such aspects give new critical perspective on the so called renewed Confucianism as basic conceptual reference framework in the Korean modern intellectual history. For Jang Jiyun, his erudite learning derived from the atypical tradition of the Chu-zu school in the riverside areas in Kyungsang province, and it was reinforced by the intellectual influence of his mentor Huh Hoon, and again being enlarged through his experience during his stay at Seoul in 1890's. This suggests that Jang Jiyun take the road to the extention, not renewal of the traditional thought, and that the tradition-modernity dichotomy be considered as the self-evident premise no longer. 이 논문은 시대전환기 한국의 대표적 지성인이었던 장지연의 학풍의 핵심을 박학풍으로 규정하고 그와 같은 박학풍의 형성 배경을 청년 장지연이 체험했던 시대적인 조건 속에서 역사적으로 설명한 것이다. 구체적으로 장지연이 성장한 영남 강안지방의 다채롭고 복합적인 학문적 풍토, 장지연이 사사한 허훈의 실용적인 학풍, 그리고 장지연이 文科 준비를 위해 서울에서 체류하며 얻은 경화세계의 체험을 장지연의 박학풍의 형성을 추동한 주요 배경으로 보았다. 장지연의 학풍의 형성 과정을 둘러싼 이와 같은 다양한 배경들은 그 간 관습적으로 개신유학의 개념틀 속에서 장지연을 읽어 왔던 논의들을 비판적으로 성찰하는 視點을 제공해 준다. 개신유학의 개념이 자명하게 전제하는 전통과 근대의 이분법적 대립이 장지연의 경우 명징하게 드러나지 않기 때문이다. 영남 강안 지방의 학술전통의 비정형성 위에서 비롯된 장지연의 박학풍이 허훈의 학문적 영향으로 강화되고 나아가 경화세계의 체험을 거쳐 더욱 확대되어 나갔던 것은 종국적으로 장지연의 근대사상의 방향성이 단일한 전통의 단선적인 자기개신에서 나왔다기보다 다양한 전통의 복합적인 상호 합류에서 나왔음을 시사한다.

대한제국 말기 동아시아 전통 한문의 근대적 轉有 - 朴殷植의 『高等漢文讀本』을 중심으로 -

노관범 서울대학교 규장각한국학연구원 2013 한국문화 Vol.64 No.-

This thesis is to analyze the work named the textbook for the advanced Han literature(高等漢文讀本) by Park Eunshik as the Korean modern thinker during the Great Han empire period. This is the textbook composed of the famous traditional proses of Korea and China in the face of the downfall and the eclipse of the Great Han empire. Even though the traditional proses themselves are out of historical context of the modern Korea, they are re-contextualized to be changed into conveying modern messages of strengthening and saving his or her country to every Korean reader. In this point, we can find the modern appropriation of the traditional Han literature of the East Asia. This is one of the important route to the formation of the modern Han literature in Korean literary history.