日帝의 間島 金融政策에 관한 연구 - 1910년대 間島救濟會를 중심으로 -

金周溶 ( Kim Joo-yong ) 한국민족운동사학회 2000 한국민족운동사연구 Vol.24 No.-

This thesis aims to explain about the Japanese imperialistic monetary system and the social transformation of the Korean immigrates in Kando(間島) of Manchuria(滿洲) during the 1910s. Also, I explain how the Japanese had implanted their monetary system in Kando. Japan had strived to implement its monetary machines to Kando as a weapon of Kandogujehae (間島救濟會: Kando Salvation Association) which was special monetary bank to stimulate and enlarge its national currency block in those territories. After the Russian-Japanese War(1904-1905), the Japanese had begun their imperialistic intention in Manchuria as using of “Nammanj uchuIdojusi kheasa”(南滿洲鐵道株式會社: Southern Manchuria Rail Company). Specially, they had enlarged their capital and goods in those territory. At that time, a acciden had been happened at Yongjong(龍井). The Japanese could use this disaster their good chance. They had founded the special Kandogujehae, which outwardly aimed to help and support the Korean immigrates who had beer inflicted by the great fire accidents. But, in fact, their real intention was to enlarge their monetary power in these territories through so-called Kandogujehae. At that time, the Japanese never fully dominated Kando in contraste with other whole conquered territory such as the Southern Manchuria(南滿洲) And so, they had struggled to enlarge their social, political, economic control system in this section to finish their imperialistic programs. The main business of Kandogujehae was consisted of a loan and a land purchase as means of controling economic power in these territories. And so, through searching of Japan’s Kandogujehae, I could obtain a number of historical facts and Japan’s imperialistic economic expansionism at the colonial territories. Firstly, the imperial Japanese tried to emigrate their people in Kando under the economic assistance and support of their people. And, They ejected other powerful economic and commercial peoples such nations as the Chinese and the Russians so that they could implant their people in the territories as the exclusive dominating power. Secondly, the primary function of Kandogujehae was consisted of a loan. Specially, the Korean people’s loan, almost all case, resulted into bankruptcy because they could not return their indebt at the proper time and this monetary monster, a single stroke, could catch the mortgages such as a land. Therefore, the Koreans could not but desert their national identity and be naturalized Chinese nation. Addition to these Phenomena, other monetary deprived facts in the Korean immigrates such as the unfulfillment of the obligation, the bankruptcy, etc, were appeared. On the conclusion, Japan could empowered its imperialistic intention within economic and monetary control system in these territories. Although, this bank seemingly objective was to enhance and salvage the Koreans’ immigrates in Kando after great fires, but inherently, Japan’s only one objective was to devastate the Koreans’ economic foundation, obtain the deprived Korean’s lands and implant the Chinese’s hostilities against the Koreans in Kando.

申欽의 晴窓軟談 簡介

金周漢 동방시화학회 1998 시화학 Vol.1 No.-

韓國 古代 日象文의 成立 背景

金珠美(Kim, Mi-Joo) 백산학회 2008 白山學報 Vol.- No.80

Among Korea’s traditional patterns, the ancient sun emblem is what hints at Koreans’ cultural heritage and traditionalism and has stood by us for a long time. The sun emblem (‘Il-Sang-Mun’ in Korean) which was used to ornament the memorial service related with the deceased and to symbolize the royal sovereignty is depicted as an auspicious bird like a three-legged crow in a circle that signifies the sun. As this oval-shaped sun emblems are found in Han Dynasty, those found in the murals of the ancient mounds in Goguryeo in the latter days have a strong propensity for emphasizing the relations between the sun emblems from Han and Tang Dynasty or that they had established their own individuality under the influence of Han culture to make transitions and further develop. Nonetheless, many are well aware that Dongi tribe in the ancient times had moved from the northwest of China to the northeast and, in the course, one branch headed to Shandong Peninsula and the other to the east to spread around Manchuria, Korean Peninsula, and Japan. Therefore, the emergence of the sun emblem depicted with an auspicious bird like a three-legged crow in a circle can be interpreted that bird totem of Dongi tribe who was distributed across the east inshore of China including Shandong area that was absorbed as Han tribe during the transition from Qin to Han Dynasty had been reflected in the creation of the sun emblem. As if it illustrates the point, the sun emblems combined with an auspicious bird and the sun had mostly disappeared in the ancient China’s cultural area and only found in the outskirts area including Liaoning, Dunhuang and Turfan during Sui and Tang Dynasty, emerged after Southern and Northern Dynasties. Although the sun emblem symbolized as ‘a three-legged crow in the sun’ disappeared in the ancient China since Han Dynasty, they were passed down to Goguryeo in the 4th century, and even crossed the peninsula to reach Japan. Such fact tells us that Sam-Jok-Oh (a three-legged crow) culture which reflects the bird totem of Dongi tribe was temporarily accepted by Han Dynasty to be manifested in daily scenes. In addition, the fact that the expression of ‘Il-Jung-Sam-Jok-Oh (a three-legged crow in the sun)’ was transmitted to Korean Peninsula and Japan, another transition route as well as the living area of Dongi tribe during the ancient times since Han Dynasty, displays close relevance between Sam-Jok-Oh culture and Dongi tribe. As mentioned above, the first appearance of the sun emblem of ‘Il-Jung-Sam-Jok-Oh’ in Korea was those found in the murals of the ancient mounds in Goguryeo in the 4th century. But the establishment of such circular shape of the sun emblem in the Goguryeo murals was attributed largelyto the primitive religions such as sun worship and bird totem (‘Sot-Dae’ worship and ‘Nan-Saeng* Tale’), inherited from time immemorial. This is because sun worship and bird totem that implies the revival (immortal spirits and souls) and the royal sovereignty, which are the likes of the sun emblems, can be found in Korea’s myths, tales, and folk customs. Furthermore, diverse cultural remains of the ancient Korea that represent the images of the sun and birds are easily found. In consideration of today’s historical stance that requires Korea to cope with China’s Northeast Project that boldly attempts to include the ancient history of Korea into Chinese history, deliberation on the background of how the traditional patterns like the sun emblem, which holds more substantiality and objectivity, were created rather than on the historical materials that often reflect historians’ historical views should be a very useful and integral research assignment so as to figure out the identity of Han culture and its historical traces.

李萬敷의 『南風』에 나타난 嶺南士人의 歷史認識

金周富(KIM, JOO BOO) 동양한문학회 2011 동양한문학연구 Vol.32 No.-

息山 李萬敷는 숙종 시대 남인과 노론의 정치적 부침을 체험하고 재야학자의 길을 걸어간 17세기 명문가의 후예였다. 조부 李觀徵은 허목의 뒤를 이어 청남계의 영수가 되었고, 아버지 李沃은 이민구와 조경에게 시와 문을 인정받았던 문장가였다. 식산은 在京시절 조부와 부친으로부터 가학을 전수받고 허목 계열의 박학을 배운 뒤 영남으로 이거하였다. 영남에서 생활한 후반기는 고전과 성리학에 침잠하여 『息山志書』와 『道東編』을 저술하며 학자로서 두각을 드러내었다. 특히 영남지역의 사인들과 폭넓은 교유와 오랜 여행을 통하여 축적한 국토와 역사의 지식을 『지행록』과 『남풍』으로 정리했다. 본고는 식산의 문학사상이 응축되어 있는 『남풍』을 분석하여 체제와 창작 배경을 고찰한다. 그것을 바탕으로 식산이 지니고 있었던 영남에 대한 의식과 역사인식을 규명하고자 한다. 『남풍』의 구성은 ?序文?, 5언고시 14수, ?後識? 순으로 되어 있다. 서문과 시는 식산이 1730년 전후에 지었고 ?후지?는 李敬儒가 1810년 쯤에 지었다. 『남풍』의 형식은 오언 고시체이고 분량은 5언 4구에서 5언 18구까지 다양하다. 유형은 『해동악부』 계열의 영사악부에 속하며, 특히 운을 사용할 때 환운하여 내용의 역동성과 음악성을 추구하였다. 표현법은 한 작품 안에 여러가지 사실이나 인물을 서술하였다. 서술한 시대는 단군조선에서 임진왜란까지이다. 삼국시대 이전은 삼한과 신라를 중심으로 서술하였고, 통일신라 이후는 고려와 조선의 역사와 인물을 중심으로 기술하였다. 내용은 고금의 연혁, 산천의 형승, 물산과 도로, 인물과 풍속, 정치의 득실, 상서와 災異 가운데 후세에 귀감이 될 만한 것을 선택하였다. 1728년에 일어난 戊申亂으로 영남은 반역의 고을로 낙인찍혀 반세기 동안 관계진출이 봉쇄당하였다. 그러나 식산은 반란군 진압에 적극적으로 참여하여 1729년 戊申倡義의 공적으로 조정에 천거되어 벼슬을 제수 받았다. 이러한 시점에 창작되었기에 『남풍』은 18세기 영남남인의 역사인식을 규명하는데 중요한 단서를 제공한다. 식산은 무신란 이후 영남에 대하여 부정적으로 인식되어 오던 국왕과 집권세력의 편견을 불식시키기 위해 많은 저술 활동을 하였다. 특히 이러한 조정의 차별의식에 대응하기 위하여 영남의 역사와 인물을 재해석하여 『남풍』을 창작하였다. 그 속에 삼한정통론과 人才府庫論 등의 역사인식을 피력하였다. 영남의 역사와 인물을 긍정적으로 묘사하여, 침체된 영남인사의 사기를 진작시키고 실추된 명예를 회복시키고자 하였다. 영조 시대는 줄곧 영남에 대한 부정적인 인식이 바뀌지 않았다. 식산의 이러한 인식을 계승한 손자 李承延은 정조 때 ?嶺對?란 작품을 창작하였다. ?영대?는 『남풍』에서 다루지 못한 조선 후기 영남의 산천, 물산, 풍속, 인물, 문장, 도학, 古今 등에 대하여 구체적으로 표현하였다. Lee Man Bu with the nom de plume of Sik San is a 17th-century scholar from a prestigious family with lots of academic achievements who experienced the historical vicissitudes of Nam In and No Ron, ones of political factions, in the reign of King Sukjong, ending in living his life as an out-of-office scholar. Lee Gwan Jing, his grandfather, succeeded Heo Mok as a leader of Cheong Nam Gye (a branch of Namin), and Lee Ok, his father, was quite a writer whose poetry and prose was acknowledged by Lee Min Gu and Jo Gyeong. He was initiated into disciplines inherited from his father and grandfather when he lived in Hanyang (the then capital of Chosun Dynasty), and then learned "Bak Hak" (the methodology of historical research) of "Geun Gi Nam In" School from Heo Mok before moving to Yeongnam Province later. During the first half of his life, his learning was mainly affected by Heo Mok, while, during the remaining half of his life in which he lived in Yeongnam Province, he was devoted to classics and Neo-confucianism. This devotion enabled him to write 『Sik San Ji Seo』(息山志書) and 『Do Dong Pyeon』(道東編) so that he cut a conspicuous figure as scholar. In particular, he compiled into 『Ji Haeng Rok』(地行錄) and 『Nam Pung』(南風) his knowledge of history and territory he had accumulated while making inclusive exchanges with scholars in Yeongnam Province and traveling around lots of places. The purpose of this study is to analyze 『Nam Pung』(南風) (an essence of his ideas about literature) and contemplate its structure and background to identify his understanding of Yeongnam Province and his historical awareness he had kept to himself. 『Nam Pung』(南風) consists of three parts: ?Preamble?, 14 classical Chinese verses with five-character line stanzas, and ?Hu Ji?(後識). The former two parts (i.e. ?Preamble? & 14 ancient poems with five-character lines) were written around 1730 by Lee Man Bu, and the latter part (i.e. ?Hu Ji?) were written around 1810 by Lee Gyeong Yu. 『Nam Pung』(南風) takes on the style of classical Chinese verses with five-character line stanzas (including five-character four line stanzas to 18 line stanzas). The type of 『Nam Pung』(南風) belongs to "Yeong Sa Ak Bu"(詠史樂府) of 『Hae Dong Ak Bu』(海東樂府). Especially, its rhyming patterns are so changed to lead to the creation of dynamics and musicality. Also, various facts and figures are described even in a single work, and time coverage include Tan-gun's Chosun (i.e. 2333 B.C.) to the Imjin Warfor the parts covering the Period of Three Kingdoms (including Silla, Goguryeo and Baekje) or earlier, its description focuses on Silla, with a focus on Korea and Chosun for the parts corresponding to United Silla and later. It addresses various contents, including (the history of) old and current times, beautiful mountains & rivers, local products & roads, figures & customs, gains & losses of politics, and others that would be a model for coming generations. For half a century since 1728 when military vassals' riot broke out in Yeongnam, the province had been branded a so-called "Place of Traitors" so that no one from the same place could get in government office. However, since he played an active role in suppressing the riot raised by those rebels, Lee Man Bu was recommended for government office in 1729the rebels recognized him as a public enemy against their cause. 『Nam Pung』(南風) written around this time serves as an important clue to the identification of the awareness of Namin in Yeongnam Province in the 18th century. That is, he tried to realize the switchover of awareness by re-translating the history and figures of the province through 『Nam Pung』(南風).

日象文을 통해 본 고려시대의 역사 계승 의식

金珠美(Kim, Joo-Mi) 백산학회 2010 白山學報 Vol.- No.86

Among solar patterns of Korea, those developed during the era of Koryeo were examined and, based on this, changes in the universal view and spirit of historical succession of Koryeo were discussed according to the phases of the times. The reason solar patterns were discussed in connection to universal view was because the sun had been regarded as the symbol of governance to identify the universal view and, accordingly, it had been used as the symbol of royal authority. At the same time, the spirit of historical succession during the era of Koryeo was discussed by examining solar patterns. This was because the ‘three-legged bird in the sun’ was recognized as a mark symbolizing Koguryeo and, since Koryeo was a country founded by advocating the spirit of succeeding to Koguryeo, the mutual relevance could be derived by examining how the profound bird (three-legged bird) among all solar patterns of Koryeo was expressed. To discuss the solar patterns of Koryeo, first, the types of solar patterns were classified and then characteristics of solar pattern styles per period were examined. Through this, the universal view of Koryeo and its relevance to the spirit of historical succession were discussed. Based on the solar patterns from the ancient tomb murals of Koguryeo during which solar patterns were first introduced into Korea, solar pattern types were classified into i) type Ⅰ [Profound bird (three-legged bird) standing with wings folded inside a circle], ii) type Ⅱ [Profound bird (three-legged bird) standing with wings spread inside a circle], iii) type Ⅲ [[Profound bird flying off with wings spread inside a circle] and iv) type Ⅳ [solar pattern consists of a circle]. For style characteristics of solar patterns per period and the spirit of historical succession and the universal view indicated by solar patterns, discussion was made in terms of 1. South - North states ~ early years of Koryeo, 2. Invasion by the Kitan ~ before introduction of metal, 3. Introduction of metal ~ before the war of the military officials, 4. Seizure of power by the military and 5. Period of interference by Won, China. The time classification as such was to consider domestic and international circumstances at the time and therefore the position of Koryeo and changes in awareness. The result indicated that solar pattern consists of a shape of the sun and profound bird reflecting the tradition of solar patterns from Koguryeo was mainly expressed during the period in which Koryeo’s autonomy and spirit of succeeding to Koguryeo were enhanced. On the other hand, the type Ⅳ solar pattern consists with a circle was mainly expressed when there was the pro-Shilla tendency or the spirit of autonomy was weakened. In particular, solar pattern consists with a shape of the sun and profound bird frequently appeared during the times of national difficulties, such as invasion by the Kitan, strife against Mongolia and the period of interference by Won, China. As the sun was identified not simply as a symbol of yang (bright positive masculine principle), but as a subject of perpetuity with repetition of life and death by drawing a black bird, such as a crow, signifying death inside a circle of the red sun symbolizing life, this solar pattern with a shape of the sun and profound bird is considered to have symbolized the message of hope that the time of brightness would come after the phase of difficulties caused by political disorder and national crisis.

資源基盤觀點에 의한 中小企業의 革新成果差異에 관한 硏究

金柱日 서울大學校 經營大學 勞使關係硏究所 1998 勞使 關係 硏究 Vol.9 No.1

美國, 日本, 韓國 專門大學 動向의 比較 硏究

金炷埴 慶北專門大學 1992 慶北專門大學 論文集 Vol.11 No.-

象村 <和歸去來辭>의 比較文學的 考察

金周淳 한중인문학회 2008 한중인문학연구 Vol.23 No.-

王弼 周易의 言象意 知識體系 理論 考察

金周昌 한국중국문화학회 2003 中國學論叢 Vol.16 No.-

왕필은 우주의 실체인 無를 해석하기 위한 방편으로, 體用을 뼈대로 세우며 構造的으로 설명해 나갔다. 이와같은 合理的이고 體系的 方法에도 불구하고, 인간이 진리의 認識 過程에서 근본적으로 갖을 수 밖에 없는 지식 전달체계의 限界性을 통찰하였다. 그 중 진리 체득 과정에서 겪는 言障과 象障을 극복하는 방편으로 '忘'의 방법을 제시한다. 이것은 장자의 진리체득의 방법에서 계시를 받은 것으로 추정된다. 이것이 바로 왕필의 독특한 忘象得意 理論인데, 이것을 본 논문에서 천착하였다.

退庵 金唐翼先生의 節義精神

金柱白 한국교육사상연구회 1994 敎育思想硏究 Vol.2 No.-