『진벌휘고속편(震閥彙攷續編)』과 『진휘속고(震彙續攷)』의 관계 양상-중복 자료의 비교를 중심으로-

임완혁 한림대학교 태동고전연구소 2023 泰東古典硏究 Vol.51 No.-

In previous studies, there was a tendency to see that the Jin Beol Hwi Go Sokpyeon was influenced by the Yukdang version of Jin Hwi Sok go and the Jang Jiyeon script of Jin Hwi Sok go. However, as a result of the investigation, although these three data have close commonality, it seems unlikely that they were directly linked to each other. In addition, all three materials are far from the original. That distance is mostly common during normal transcription. However, there are cases where the meaning of the sentence is misunderstood, and there are often examples of reflecting the editor's consciousness. The Jin Beol Hwi Go Sokpyeon and the Yukdangmungo Jin Hwi Sok go are highly related. The Yukdangmungo Jin Hwi Sok go has fewer errors such as typos, and is closer to the original than the Jin Beol Hwi Go Sokpyeon. However, the Yukdangmungo Jin Hwi Sok go appears to have been completed later than the Jin Beol Hwi Go Sokpyeon, and there is a tendency to feature and synthesize compared to the Jin Beol Hwi Go Sokpyeon. Although it can be said that the Jin Beol Hwi Go Sokpyeon and Jang Jiyeonjeon's book Jin Hwi Sok go were also based on one Original Data, each of them is connected to the Original Data, through different channels. The editorials of the two data reflected their consciousness and focus and worked on recording. Therefore, while having strong similar aspects, many aspects of their own appear in meaningless letters and detailed expressions. In the book Jin Hwi Sok go, which is written in the book of Jang Ji-yeon, the wrong characters frequently appear, and there are many cases of moving away from the original. Considering this, Jin Beol Hwi Go Sokpyeon, can be said to be a relatively good edition. However, there is also a positive aspect of the book Jin Hwi Sok go, which is written inthe Jang Jiyeon script. In addition, Jang Ji-yeon's book, Jin Hwi Sok go, shows an attitude to overcome the limitations of the original by actively exploring various materials while aiming for concise sentences. However, first of all, Jin Beol Hwi Go Sokpyeon should be treated equally with the Yukdang script Jin Hwi Sok go and the Jang Jiyeon script of Jin Hwi Sok go. In addition, it is necessary to approach the data while setting an appropriate point between the original data and the compilation.

산업정보 1 - 중국국제주류박람회(CIADE 2009) 한국관 참가 결과

임완혁,Im, Wan-Hyeok 한국주류산업협회 2009 주류산업 Vol.29 No.3

2009년 7월 3일 부터 5일까지 중국 북경에 있는 북경국제전시센터(Beijing International Exibition Center)에서 제3회 중국국제주류박람회가 열렸다. 중국 주류산업 대표단체인 중국양주공업협회 주최로 열린 동박람회는 올해로 3회째를 맞는 주류전문전시회로 1만 6천 평방미터 규모에 6개국 170개 업체가 참가하였으며 전시기간 3일 동안 1만 8천여명의 많은 관람객이 방문하였다.

강희맹의 훈자오설 고를 읽고

임완혁 대동한문학회 2002 大東漢文學 Vol.16 No.-

敍事文 속의 科擧 이야기 : 窮乏한 儒生의 孤軍奮鬪記

任完爀 대동한문학회 2013 大東漢文學 Vol.38 No.-

조선후기에는 科擧 응시자 수가 대폭 증가하면서 과도한 경쟁과 폐해가 발생하였다. 老論으로 대표되는 집권층은 과거를 권력유지의 도구로 전락시켰으며, 賣文賣筆 등의 부정이 일상화되었다. 인재 선발 시험으로서의 과거 기능이 심각하게 훼손된 것이다. 그러나 대다수의 양반은 士族으로서의 신분 유지와 發身의 통로인 과거를 부정할 수 없었다. 어떻게든 科場에 나아갔으며, 及第라는 꿈을 실현하고자 노력하였던 것이다. 조선후기의 敍事文에는 科擧及第라는 불가피한 욕망을 실현하고자 하는 儒生들의 갈등과 애환이 핍진하게 담겨있다. 경제적 빈곤을 극복하고 과거 공부에 몰두하거나, 과장의 폐해를 이용하여 과거 급제를 실현하며, 현실의 모순을 자각하여 새로운 삶을 도모한 사람들의 이야기가 그것이다. 科擧 이야기에는 시대의 모순을 극복하고자 하는 당시 사람들의 소박한 염원이 온전하게 담겨있다. 특히 행복한 결말은, 궁핍한 유생의 처지에 대한 동정과 연민, 연대하고자 하는 마음이 반영된 결과이다. ‘서사문 속의 과거이야기’에는, 정치·경제·사회의 모순이 응축된 과거시험이라는 장벽에 맞서 사고의 전환과 과감한 실천으로 새로운 삶을 개척한 사람들의 모습이 생생하게 형상화되어 있다. 主流에서 소외된 사람들의 삶의 진실과 소망을 솔직하게 담아내는데 성공한 것이다. The number of people applying to state examination is widely increased in the latter part of Joseon Dynasty. Meanwhile, excessive competition and harmful effects were occurred. The function of manpower selecting examination was seriously damaged. But, most of yangban couldn't deny state examination, a way of position maintenance and fame obtaining as a scholar family. Narrative sentences in the latter part of Joseon Dynasty include conflicts and sorrows of Confucian scholars who intend to realize inevitable desire, state examination passing. It's the story of people who recover financial poverty, concentrate on the studying of state examination, pass state examination with harmful effects of excessiveness and promote new life by realizing the contradiction of realities. The story of state examination includes completely simple wish of people in the period, who want to recover contradiction of the period. Especially, happy conclusion is the result reflecting narratively the sympathy for poor Confucian scholar's situation and mind intending to band together. ‘State examination story in narrative sentences’ vividly forms anguish and sorrow of people who pioneer new life with thought's transfer and daring fulfillment for the barrier, state examination gathered by politic∼ economic∼social contradiction. It is successful to include truth and wish of people neglected from main stream frankly. This is the reason of concentrating ‘the story of state examination’ as a literary.

『震閥彙攷續編』을 통해본 道流의 삶 -‘道流’篇의 내용 고찰

임완혁 우리한문학회 2019 漢文學報 Vol.41 No.-

『(增補)海東異蹟』보다 백여 년 후에 편찬된 『震閥彙攷續編』 所載 ‘道流’편은 道家의 전통을 잇는 중요한 저술이다. 여러 문헌에서 道流를 발굴하여 수록한 바, 道家書로서 높은 위상을 지닌다. 전대의 문헌을 인용하여 완성하였으나, 編者의 적극적이고 주체적인 태도가 눈에 띤다. 소극적인 자료 정리를 넘어 편자의 의도가 반영된 ‘제2의 창작물’이라 할 수 있다. 백여 명에 가까운 도류는 시대와 공간 그리고 신분의 굴레를 넘어 ‘각자의 공간’에서 치열한 삶을 산 사람들이다. 본고에서는 입문 또는 득도의 계기, 거주 양상, 음식섭취 양상, 수련의 효과, 임종할 때의 상황 등으로 나누어 도류의 생활 모습을 살펴보았다. 그 과정에서 물질적 욕망이나 세속적 영예를 벗어나, 한껏 자유의지를 구현하고자 하는 도류의 모습을 구체적으로 확인하였다. 도류는 몸의 한계로부터의 해방, 정신적 자유의 추구, 무한 능력의 구현을 추구하는 삶을 살아가고자 한 사람들이다. Taoist Type volume of 『Jinbeolhwigo Sequel』, compiled more than a hundred years later by 『Addition Haedong-ijeog』, is an important work that has continued the tradition of Taoism Book. Taoist type has been discovered and recorded in various literatures and has a high status as Taoism Book. Completed by citing the previous literature, it shows the active and subjective attitude of the compiler. Beyond the passive data arrangement, it is a “second creative work” that reflects the intention of compiler. Nearly a hundred Taoist Type figures lived intense lives in their ‘respective spaces’, beyond the bonds of time, space and status. This study examined Taoist Type's life by dividing into motivation of entrance or spiritual awakening, residential aspects, food intake aspects, effect of training, and situation when facing death, etc . In the process, this study was specifically confirmed the various aspects of Taoist Type that tried to realize free will to the fullest beyond material desires and worldly honor. Taoist Types are people who want to live their lives in pursuit of liberation from the limitations of the body, the pursuit of mental freedom and the realization of infinite power.

無名子 尹愭의 緘口 宣言 시기의 작품 세계

임완혁 영남대학교 민족문화연구소 2022 민족문화논총 Vol.82 No.-

The Mumyeong ja Yun Ki made a silent declaration at the ag e of 69 in 1819. 'I won't speak' doesn't mean passive. It is a declaration that 'I will talk about the world through writing' because speaking causes problems. The purpose of this paper is to confirm the will and substance of the work at the time of the declaration. Yoongi had a problematic consciousness about the extreme gap between the rich and the poor in the 18th and 19th centuries, and he suffered from extreme poverty, In particular, at the ag e of 69, he became more critical of the social phenomenon amid a sense of crisis that he was the one who said he would starve to death even after wearing a red patch. After experiencing conflict due to utterance that appears from the age of 50, he finally declared that he would reveal his inner voice through writing at the age of 69. At the age of 69, Yoongi re-established his situation, and his critical attitude toward the world became clearer. He practiced speech about the world throug h satire on five lazy objects such as lazy scholars, descriptions of 14 old objects such as old scholars, and critical works on eight topics such as <詠不修業而科時奔走 者> and criticized gwageoje(制擧制). In particular, in this year, the critical perception of "money" was revealed in earnest, criticizing the state of the world being exhausted due to "money symbolized by <錢說>, <錢 五十韻>, <詠守錢虜>, <打破歌>. The psychological basis of the 69-year-old's declaration of silence, 'Critical attitude and spirit', was later practiced. It is meaningful in literary history and mental history that he kept his spirit and attitude as Poor and Humble Scholars and did not stop his critical voice of the world until the end of the life.

중국 백주 품평회 참관기

임완혁,Im, Wan-Hyeok 한국주류산업협회 2007 주류산업 Vol.27 No.3

2007년 5월 10일부터 12일까지 중국 산둥성 제남시에 있는 순경산장에서 제1회 중국백주품평회가 열렸다. 백주품평회는 금년에 처음으로 열린 행사로 중국양주공업협회 백주분회가 주최하고 산둥성 양주공업협회가 협찬을 하였다.

『청구야담』 에 대한 문헌학적 연구

임완혁 한국한문학회 2000 韓國漢文學硏究 Vol.25 No.-

『Chung Gu Ya Dam(靑邱野談)』 include four works from 『HuJe JeonSeo(厚齋全書)』 except the known works, there are the remarkable change in the process of inclusion in order to express its epic nature. The Berkely university version has some literal errors and the DongYang MunGo version has more errors and even cribbing from other YaDam's. The Go Do Seo version at Seoul national university can not obtain true value as one of these works without thinking of correction and transformation. The sixth editions have more relevance to the DongYang MunGo version. The are divided into two branches; the National library version, and the YeungNam university version. the SungKyunKwan university version A and B, and the Korea university version, and Karan version are influenced by YeungNam university version. The characteristic of the first editions are as follow; the Do Nam MunGo and MiSan MunGo have close relevance to the Berkely university version, while the IlSa MunGo has close relevance to the National Library version. The Berkely university version is qualified as the best copy of 『Chung Gu Ya Dam』

제7차 敎育課程에 따른 漢文 敎科書에서의 文學敎育 : 散文, 小說을 중심으로 korean text book focus on a proses, a novel

任完爀 한국한문교육학회 2003 한문교육논집 Vol.20 No.-

7차 한문의 '한문영역'에서는 실용성이 강조되고 있으나, 한문 고유의 위상이 위축될 수 있다는 점을 경계해야 한다. 기왕에 '산문의 독해'에 맞추어졌던 학습 목표가 7차 '한문고전'에서 '감상하기', '이해하기', '이해하고 활용하기' 등으로 구체화되면서 '文ㆍ史ㆍ哲'의 종합적 학문으로서의 한문과의 성격이 분명하게 드러난 점은 문학교육의 관점에서도 의미있는 점이다. 그러나 이런 성격 규정은 역설적이게도 고등학교 '한문'에서의 교과 내용이 '한문고전'과 확연히 구별된다는 것을 의미하며, '한문'에서는 '산문을 읽고 풀이하기'까지가 교육 내용임을 드러낸 것이다. 때문에 본격적인 한문 문장에 대한 학습은 '한문고전'에서나 가능한 바, 7차 교육과정 체제안에서는 '한문고전'의 선택이 극히 저조할 수 밖에 없다는 데 더 심각한 문제가 내포되어 있다. 그러므로 '한문'에서의 위상 변화 및 '한문고전' 선택을 확대시킬 수 있는 방안이 모색되어야 한다. '한문 학습이 쉽고 재밍있게, 체계적이며 효과적으로 이루어지도록 한 방침'이 7차 교육과정에 엄격하게 적용되면서, 학습 내용과 양의 측면에서 새로운 변화를 초래하였다. 학생들의 주도적 학습을 가능하도록 한 점은 긍정적이지만, 이런 변화가 한문교과의 내용을 충실하게 반영하고 있는가에 대해서는 엄밀한 평가가 요구된다. 한문 작품을 온전히 이해하기 위해서는 작품 감상을 가능케 할 수 있는 다양한 장치가 교과서에 제시되어야 한다. 그러나 명문을 구성한 각 교과서를 살펴보면, 6차와 7차 모두 '작품을 이해하고 감상'하는 코너가 극히 드물다. '한문'Ⅰ의 다음 단계라 할 수 있는 '한문'Ⅱ와 7차 교육과정이 적용된 '한문'에서도 마찬가지다. 이와 같은 현상은 '한문고전'에서 어느 정도 극복되고 있다. 7차에 이르러 전반적으로 名文의 비중이 줄어든 것은 '가능한 한 재미있고 감동적인 것을 고려하여 글감이 선정되고, 한문 문장은 일상 생활과 관계가 깊고 평이한 것을 선정'하라는 교과서 편찬의 기본 방침이 충실하게 반영된 결과이다. 7차 교과서에 명문이 단원으로 구성된 경우, 본문과 관련있는 자료의 제시가 이루어지고 있으나, 본문을 문학적으로 해석하고 감상하는데 도움을 주는 자료는 상대적으로 부족하다. 대단원을 '산문의 향기', '명문의 감상' 등으로 설정하였다면 단원의 목적에 맞는 단원 구성과 학습 장치가 필요한 바, 이를 위해서는 일차적으로 명문을 하나의 '작품'으로 이해하고 접근하려는 시각이 필요하다. 7차 '한문'에 수록된 한문소설을 다룬 경우에도 마찬가지다. 한문소설을 다루면서, 어구풀이와 문장의 구조 및 문장 풀이의 활용 등의 구성은 되어있지만, 작품의 배경 및 작자의 문학관 등에 대하여 접근할 수 있는 자료의 제시가 부족하다. 「金鰲新話」를 '김시습이 경주 금오산에서 지은 소설, 최초의 한문소설로 설명한 교과서가 있는 반면, '우리나라에서는 신라말ㆍ고려초에 傳奇小說이 출현하였다'라고 설명하는 경우도 있다. 동일한 교육 과정 지침을 통해 작성된 교과서에, 문학사적으로 중요한 현상에서 이처럼 현격한 차이가 있다는 것은 중대한 문제이다. 어떤 방식으로든 정리가 필요하다. 6차ㆍ7차 '한문' 및 '한문고전'에 중복된 소설 가운데 대표적인 작품이「許生傳」인데, 어느 교과서도 본문만을 통해 許生傳의 내용을 온전하게 파악할 수 없다. 한문소설이란 이름으로 대단원을 설정하였다면, 그에 맞게 단원을 구성하고, 작품의 실상을 온전히 제시하기 위한 장치를 마련하려는 시각이 필요하다. Sino-Korean teaching in the 7th curriculum emphasizes practicality, but it could make the Sino-Korean teaching position shrink; it changes 'Reading of Prose' into 'Feelings,' 'Understanding' in terms of purpose of study. However, this means that a textbook in high-school distinguishes from Sino-Korean Classics. It shows that studying Sino-Korean teaching includes reading and understanding of a prose. Studying on Sino-Korean teaching is possible through studying on 'Sino-Korean teaching Classics,' and in the 7th curriculum 'Chinese Classics' is hardly chosen. Therefore, it needs to search for a method that changes a Sino-Korean teaching position and expands Sino-Korean teaching. The 7th curriculum makes a study of Sino-Korean teaching easy and interesting for students, and it changes the contents of study and quantity. Even though this is affirmative to make students study for themselves, it requires an examination; whether this change reflects the contents of a Chinese textbook In order to understand Sino-Korean teaching, it needs a method of impressions. However, the 6th and 7th textbooks dont have chance to understand that. This situation is the same as between Sino-Korean textⅠandⅡ. Sino-Korean can help this problem. In the 7th curriculum, a decrease in part of famous Chinese classical sentence fully shows the method of editing. Once the famous Chinese classics have chosen, there is short of data for help interpret ate and to understand. In understanding Sino-Korean novels, it indicates explanation of words, phrases, sentence structure and practical use, but it is not enough to explain backgrounds of Chinese Classics and a view of a writer. Also, it is problem that in literature history an important literature situation has explained differently with the same situation. Moreover, in one of the 6th, 7th Sino-Korean literature and Sino-Korean Classics, [Hoh Saeng Jean-許生傳] can not be understood completely because of the lack of contents. It is called a category Chinese novel, it should follow suitable organization of a chapter and a method that indicates real contents of a novel.! Some textbook explains{Gym Oo Shin Hwa-金鰲新話}as first Chinese novel, yet some others said jengGie novel contributed end of Shilla or bebinning of Coreu priod. These difference cause the problem in the Chinese literature. So, it needs to rearrange. For example, any textbook could not seize substance of{Hoh Saeng Jean 許生傳}which was one of novel that used in 6th and 7th Chinese literature and chinese Classics. It is necessary to arrange actual state of deviceaffairs, and organize units to finish Chinese novel.

《明心寶鑑》硏究 : 朝鮮朝《明心寶鑑》의存在樣相

任完爀 한국한자한문교육학회 2012 국제한국한자한문교육학회 학술대회 Vol.2012 No.1

“Myeongsimbogam” is an aspect of the present during Yi Dynasty era. We think about Myeongsimbogam as the following. After a beginner learned the «Cheonjamun», they are following «Dongmongseonseup» and “Myeongsimbogam” for basic process was used widely like a textbook. At the end of the Goryeo era and early Yi Dynasty era, Myeongsimbogam had been used in the home and seodang. Later it was widely used as children’s primary textbook; people read hundreds of years while enjoying our nation's spiritual values, which play an important part in the formation. National culture, including the encyclopedia research book is almost identical. However, little data to support this view is not confirmed. Therefore, I researched the Josun Dynasty’s collections of work and several anthologies of literature by examining the articles associated with Myeongsimbogam. In the 18th century, the old data is part of Myeongsimbogam, which is shown in"(座隅自警语)". There were not enough readers, yet the readers ages were of the elderly. Monks studied Myeongsimbogam and in Ansimsa(安心寺) they published Myeongsimbogam. Buddhism showed a close relationship to Myeongsimbogam. Myeongsimbogam was published a couple of times, but was never very popular or used for children’s text books before the 18th century. After 1850 years reviewing the material, rather than professional scholars, writers and ordinary people read Myeongsimbogam as a guideline for their life, young children read Myeongsimbogamas a textbook. Nevertheless, scholars never really studied Myeongsimbogam. There was no information about scholars studying Myeongsimbogam. Myeongsimbogam may not have been important in our ancestors’ lives. Myeongsimbogam was not much of an important part in the seodang education.