麗末·鮮初에 있어서 「小學」普及의 政治的 意義

鄭然植,趙顯傑 경북대학교 사회과학연구소 1988 社會科學硏究 Vol.4 No.-

In order to understand the political characteristics in the end of Koryeo and the begnning of Yi Dynasty, we need to examine into the question how Neo-Confucianism was taught and spread among the people in that period. It is generally accepted that Hsiao-hsiieh is a guide to the active principle of Neo-Confucianism. So, in this paper I will examine for what reason the text was introduced into and spread far and wide among the people in that period. and I will try to search for the political function following from it's teaching upon the people. Chu-hsi edited the text for the purpose of teaching the basic principles of his neo-Confucianism to people. The text were introduced into the Korean Peninsula in the end of Koryeo Dynasty. Being recommended and encouraged the people to study in the beginning of Yi Dynasty which was based on the Neo-Confucianism, Hsiao-hsiieh were all over the land. Especially the ruling class held the text in high esteem. The text were for a guide not only to the study of Neo-Confucianism but also to recreate it's people and their communities into the pattern prescribed in it. Therefore the society of Yi Dynasty inclined toward Confucianism. Also, the text made a great contribution to build up political consciousness of the people. Hsiao-hsiieh helped to establish royal authority, the idea of morality, and political collectivization. On the other hand the text brought about political consciousness of blind obedience, a kind of political indifference or a negative way of thinking on political phenomena.

조선조의 탈것에 대한 규제

정연식 한국역사연구회 1998 역사와 현실 Vol.- No.27

국민화합과 정치적 포용력 기대

정연식 세계평화교수협의회 1987 廣場 Vol.173 No.-

동명왕편의 유화부인에 대한 고천문학적 해석-알영부인, 원창왕후와의 비교-

정연식 한국중세사학회 2014 한국중세사연구 Vol.0 No.39

The epic of King Dongmyeong(東明王篇) written on the basis of the old history of three kingdoms(舊三國史) in the 13th century reads as follows. Liuhua(柳花:willow flower), the mother of King Dongmyeong was a daughter of Habaeg(河伯:Hebo) who was the spirit of the Huanghe(黃河) River. As she made love with Haemosu(解慕漱) who was the son of the lord of heaven, she had her lips stretch to 3 cheok(尺:Korean foot) long and was expelled to the Wubal River by her angry father. She lived in the water since then. When she was caught by a fisherman, she couldn’t say a word because her lips were so long. After she had her lips cut three times, she could speak. What was the meaning of 3-cheok-long lips and cutting three times?Her character was so similar to that of Queen Aryeong(閼英夫人) who was the first queen of the Silla dynasty and that of Queen Wonchang(元昌王后) who was the grandmother of King Taejo of the Goryeo dynasty. They were mothers of the founders of the dynasties. They were daughters of dragons so they had relations with well or water and her lips were long like a bill of a bird or hen. Their characters are same with that of the Xuanyuan(軒轅) constellation composed of 17 stars in the Chinese horoscope. Xuanyuan also called Huangdi(黃帝) was supposed to be a queen, a mother and a yellow dragon which was believed to manage the center part of the heaven in horoscope. Xuanyuan constellation looks like a dragon. Its main star Regulus is assigned to the head of the dragon and the line from Regulus to Nuyu(女御:31 Leo) was supposed to be the lips of the dragon. Nuyu is 3 cheok away from Regulus. There is Liu(柳) constellation near Regulus. It was supposed to be the bill of a bird. It was thought to be the Liuhua’s lips cut three times and Aryeong’s bill-looking lips separated after taking a bath in a rivulet in the legend. Liu constellation is composed of 8 stars and 7 lines. Among them 4 lines were assigned to the head of a bird and 3 lines to its bill. The number of times cutting lips corresponds to the Liu’s three-line bill. Madam Liuhua of the Goguryeo dynasty, Queen Aryeong of the Silla dynasty and Queen Wonchang of the Goryeo dynasty were endowed with divinity from the stars in heaven.

유토피아 思想 小考

鄭然植 慶北大學校 政治外交學會 1969 政治外交學報 Vol.1 No.-

유토피아란 Utopos 즉 영어로는 no where에 해당하는 말로서 그 존재를 과학적으로 증명할 수 없는 이상적형상의 세계를 지칭하는 것이다. 다시 말해서 과학적 내지는 실천적 경험적방법을 수반하지 않은 사변적인 기초위에 이상적인 국가사회형상을 이룩한 것이라 하겠다. 인류는 일찍 국가와 사회생활을 영위하면서 사고하는 특권을 향유하여 왔고 그 시의 시점에서서 국가나 사회의 이상적인 형상을 상상 동경하여 보다 높은 인간생활을 꿈꾸므로 이상에 접근하려는 인간정신을 표현하여 왔던 것이다. 전혀 미지의 세계에 대한 여행자의 보고담이나 대망의 신천지개척에 부푼 의망의 설계도는 듣는 사람들로 하여금 황홀하게 하며 매력을 지녔고 특히 청년층에는 그들이 즐길 수 있는 특권인 것처럼 기쁨을 주었던 것이다. 이와 같은 것은 때로는 문학적 작품의 형식으로 때로는 이상국가형성의 형식하로 다양하게 표현되었던 것이나 현실의 안일에 만족하고 사회의 동적측면에서 방관하는 사람들은 유토피아사상을 전혀 무의미한 것이라 하여 그것을 인식하려 하지 않을려고 하였던 것이다. 만일 유토피아 사상을 이렇게 관조한다고 하면 A.Stein이 모아의 유토피아에 대해서 말한 것처럼 유토피아 사상이랑 한가한 공상적사상의 유희에 불과하며 언어의 희롱에 지나지 않을 것이다. 이 점에 관해서는 모아도 그 자신을 가리켜 “실현을 희망하지마는 그것을 기대하고 있지는 않다”라고 말함으로써 실현불가능함을 인정하고 있는 것이다. 그러나 문제는 바로 이 점에 있는 것이라 생각된다. 즉 실현불가능함을 인정하면서 실천적 정렬이상으로 미래를 열망하고 사고하여 일정한 이상국가 또는 이상사회의 형상을 생각한다고 하는 것은 현존인간생활의 영역에서 비현실성을 인정하면서 보다 높은 차원에서 사고하고 현실을 항상 고정된 것으로 보지 않고 미래의 유동적인 것에로 집착하려는데 유토피아사상의 진의가 있다는 점에 문제가 있는 것이라 하겠다. 이와 같은 미래에 대한 집념을 가령 직접 현실타개에 커다란 공헌이 없다고 하더라도 그것이 바로 현실에 대한 예리한 비평과 이로 인한 소산이라고 볼 때, 유토피아 사상은 적지 않는 타당성을 내포한 것이라 하겠다.

美國急進主義運動의 擡頭와 衰退要因硏究

鄭然植,金慶麟,陳壽美,金東根 慶北大學校 1986 論文集 Vol.42 No.-

The purpose of this study is to explore the unfolding of the radical movement in the United States during the turn of this century. It particularly concerns about the factors determining the uprising of the radicalism at the end of the 19th century and its fall with the World War Ⅰ. The rise of American radical movement can be traced back to the industrializing era after the Civil War. It started as a reaction to the evils resulted from the rapid industrialization. Initially several movements broke out sporadically, however, until the radical ideology from Europe was flowed in. Then, the radical movement was accelerated. During this period, the leading figures who particularly influenced the development of the movement were: De Leon from the Socialist Labor Party; Gompers from the American Federation of Labor; Debs from the Socialist Party; and Haywood from the Industrial Workers of the World, etc. The movement in this era was unfolded the following historical phases: from 1870s to 1880s, the preparation stage of organizing the movement; 1890s, early action stage characterized by the Populist Movement, Pullman Strike, etc.; 1900s, the flourishing phase led by the Socialist Party and IWW; the declining phase was followed since the end of 1910s; after 1920s, American pragmatism again prevailed over radicalism. Factors attributed to the rise of the radical movement are: depravation of entrepreneurship; recurrent economic crises; deterioration of labor conditions; the influence of Marxism; and insensitive attitudes on the part of the capitalists and government. This paper also suggests the factors determining the decline of the movement: the rise of the American patriotism around the World War Ⅰ era; government's strong counteractions; anti-socialism prevailed by the negative impact of the Soviet Revolution; collapse of the movement organizations; economic recovery after the War; and the government's implementations of reforming policies. At conclusion, radicalism in the United States has played the preventive role against the risk of irreversible corruption of the Establishment and its rigidity.

韓國 上古代의 政治理念

鄭然植 경북대학교 사회과학대학 1982 社會科學 Vol.1 No.-

1. The object of this paper is to compose the traditional political ideas of the ancient Korea. There are a number of treatises about that time, but few among them touch on the aspect of political ideas. However, this paper would find out the main element of our original political thought which influenced political life of ancient Korean, thereby providing the basis of our subjectivity with an evident superiority over the ancient Chinese culture. This research mainly made use of the documentary records and scientific methods as much as possible, with the supporting facts from archaeological and mythological studies. 2. Korean nation belongs to the cultural circle of North-East Asia, the culture of Turan Plain in Central Asia, and its early form of faith was sharmanism, developing from animism to totemism. The thought of heavenly god, following the "Bright-Light" as the symbol of happiness and fear, had been constantly included in the ancient faith, so our ancestor had the advanced form of faith. As theocracy prevailed at that time, Tan-Kun had the position not only a ruler but also a shaman, In the early years of Tan-Kun-Cho-Seun, the Neolithic Age, they already farmed and raised domestic cattle, and the family system was established. So-called "Kiza 8 prohibition law" was a common law that had been effective among the dwellers. In the Bronze Age, the tribal state of Tan-Kun-Cho-Seun had came out predominant, and formed the leagues of tribes. About 2nd century B.C. it had developed a political system and established the feudal lords on the border areas. In Puyeu, King or chief of tribes were elected at the tribe conferences, and if King did not rule with virtue, he had to be replaced or killed. 3. In ancient time, Korean people highly regarded Bright-Light=Heaven, as it was the criterion of all value that gave good and happiness which were derived from the sun worship idea. So Bright-Light was continuously revealing in the myth of Koku Ryu, Silla, Kaya and most of old Korean states. Hong-Ik-In-Kan thought of Tan-Kun is the political ideas that saves the human being from disorder and rupture, and accomplihes welfare of all men. Hong-Ik-In-Kan thought includes ideas such as follows: The first is In-Bon-Ism; this idea means that a ruler must regard human as nobility, the core and basis of the polity. The second is Dae-Dong-Ism; this is the international-peaceful and universal idea that all men, not only internal but exteranl, are the same beings who can receive the benifit widely. The third is a principle of 'harmony', not aggressive but respectful among the clans or tribes. So it established the harmony of all men. The fourth is that the basic objective of governing is for the welfare of the people. Tan-Kun, son of God, was an educator and ruler who respected the providence. But if In-Bon-Ism applies thoroughly, it will bring about the handing over of the throne. 4. In ancient period, Korean culture was superior to that of Chinese. Ancient Chinese documents recorded that the East was called Dong-Ih where a man of virtue would never perish away. Benevolence, providence and humanity ideas, derived from Chinese Confucianism, also had been influenced by our Dong-Ih culture. Confucius, representative of confucianism was a descendant of Eun-race, whose culture was mainly influenced by Dong-Ih culture. We have considered the political ideas of the ancient Korea as the key subject, including political cluture, belief and so on, which as mentioned above were inherent, traditional and superior. Now, so long as Tan-Kun-Cho-Seon is historically recognized by documentary, archaeological and mythological research, and is confirmed of its value as political ideas and moral senses, we have to make it the basic source of establishing our subjectivity by more polishing our traditional political culture and ideas.

평생학습의 동반자 ‘테마노트’

정연식 샘터사 2005 월간 샘터 Vol.420 No.-

시멘트ㆍ콘크리트의 유동성

정연식,Jeong, Yeon-Sik 한국레미콘공업협회 1999 레미콘 Vol.4 No.-

시간관리의 TPO 전략

정연식 샘터사 2005 월간 샘터 Vol.421 No.-