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조성산(Cho Sung san) 경인교육대학교 기전문화연구소 2008 기전문화연구 Vol.34 No.-
김창협은 훗날 낙론계의 종장으로 인식되면서 그의 사유는 노론 전반에 중요한 영향을 끼쳤다. 김창협 학문의 형성과점을 살펴보면 우선 김상헌・송시열을 통해서 주자학과 의리학 학풍에, 나성두・조성기・이단상을 통하여 邵雍 象數學의 학문성향에, 중국으로부터 전래된 서적들을 통하여 최신 중국 학술동향에 영향을 받았다. 이러한 것이 종합되어 김창협의 학문이 형성될 수 있었다. 이처럼 김창협의 사유 형성에는 다양한 연원들이 존재했으며, 그것은 김창협의 학문이 복합적이고 다층적이게 된 주요 원인이었다. 김창협의 성리학은 이기론과 지각론으로 대별할 수 있다. 그는 기존의 학설을 비판하면서 이기와 심성의 관계를 재정립하였다. 이를 통해서 새로운 인간관을 세웠다. 이는 기존의 보수적인 입장을 견지하면서도 새로운 변화에 적응하고자 하는 문제의식 속에서 나왔다. 이러한 김창협의 학풍은 그의 학문이 가졌던 다층성을 말해 준다. 이러한 다층적인 김창협의 학문은 현실인식에도 반영되었다. 단선적인 반청 분위기가 팽배해 있었던 시대에 오랑캐가 밉다고 해서 중국에 남아있는 중화의 여풍까지 버려서는 안된다는 18세기 후반 북학론과 흡사한 주장을 펼치기도 하였다. 또한 봉건・군현제 논의를 통해서 국정운영의 입장도 보여주었다. 그는 봉건제를 私로, 군현제를 公으로 규정하였으며 군현제가 가지고 있었던 현명한 인재 등용의 측면에 주목하였다. When seen from ongm of academic world of Kim, Chang-Hyup, we can find out what kind of factors have affected formation of his academic world. He had been affected by the doctrines[teachings] of Chu Hsi and the doctrines[teachings] of Ui-Ri義理 through academic trend of Kim, Sang-Hun and Song, Shi-Yeol, and by Shao Yung s Learning of Images and Numbers through that of Na, Seong-Doo · Cho, Sung-Gi·Lee, Dan-Sang. The books handed over to Korea from China had influenced formation of his own world of Kim, Chang- Hyup. These had become part of his own academic world of Kim, Chang-Hyup. Kim, Chang-Hyup criticized Yi yi李珥 s theory of li-tong-gi-guk 理通氣局 and emphasized the meaning of li理 in yi-gi theory. Through this work, he also raised the view of human nature as fundamentally good 性善 and tried to explain various figures of human beings in multiple angles. In the theory of consciousness of Shirni心, he criticized both Buddhism and the doctrines of Wang Yangming陽明學 based upon the principle of division of Shim心· Seong性, with an intention of ensuring a space of Shim and raising the values of Shim. This multiple layer of academic world of Kim, Chang-Hyup was reflected in the recognition of reality. He also proposed a theory identical to Northern Leaming in the latter half of 18th century with tight atmosphere of anti-Qing dynasty spirit throughout the nation. In addition, he showed his position over national operation with feudal(Ponggŏn封建) and counties·prefectures(Gunhyun郡縣) System discussion and proposed a direction of statecraft through Gyu-Mo-Chaek規模策.
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조성산,박승호,Cho, Sung-San,Park, Seung-Ho 대한기계학회 2002 大韓機械學會論文集A Vol.26 No.11
Finite element technique considering adhesive forces is proposed and applied to analyze the behavior of elastic hemispherical asperity adhesively contacting the plane surface of semi -infinite rigid body. It is demonstrated that the finite element model simulates interfacial phenomena such as jump -to-contact and adhesion hysteresis that cannot be simulated with the currently available adhesive contact continuum models. This simulation aiso provides valuable information on contact pressure, contact region and stress distributions. This technique is anticipated to be utilized in designing a low-adhesion surface profile for MEMS/NEMS applications since various contact geometries can be analyzed with this technique.
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趙成山(Cho Sung-san) 역사학회 2009 역사학보 Vol.0 No.202
The intelligent in the latter half of Choseon Dynasty put forth Sino-Centralism, but there was a little difference in its contents and application. Noron proposed culture of Song Dynasty as standard for Sino-Centralism with a slogan of Dae-myeong-eui-ri(對明義理). That was the reason why they hardly paid attention to ancient history largely and failed to evade from attitude to narration of history depicted by previous historians in a large scale. They emphasized relation to the culture of Song Dynasty represented by the doctrines of Chu-tz suggesting that Choseon would be able to maintain its subjectivity of its culture. On the other hand, Saran paid more attention to culture of Gija Choseon that had been inherited from long time ago and proposed it as standard for Sino-Centralism. In that way, they tried to internalize Sino-Centralism of ancient times inherited ever since Gija Choseon Era into our history. As a result of that, they happened to pay close attention to ancient history. This kind of research on ancient history originally came from unique interpretation of Sino-Centralism by Soron, however it caused a certain result unintentionally that excelled Sino-Centralism. At the beginning, they tried to complete and refine Sino-Centralism that they interpreted on their own, however they came to start finding national subjectivity beyond Sino-Centralism inside of them without notice. That is because their study on ancient history might have structural similarity in common with nationalism in which the nation's culture is respected if China is made shown. This situation has hardly nothing to do with the reason that Shin, Chae-ho newly discover and highly praise Ryu, Deuk-gong Lee, Jong-hwi. The history of medieval Sino-Centralism encountered that of modem nationalism by accident through this flow of course.
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18세기 영남 남인 大山學派의 心無出入 논쟁과 그 사회적 의미
趙成山(Cho, Sung-san) 역사교육연구회 2021 역사교육 Vol.160 No.-
This article investigates the social significance of the debate about “Sim mu churip,” the idea that the heart-mind neither leaves nor enters the body within the Daesan school in the eighteenth century. The main point of discussion was whether the heart-mind (Sim, 心) was only inside the body or whether it could extend outside of it. This Neo-Confucian debate in the Daesan school had important social significance beyond the theoretical concerns. The argument that the heart-mind is restricted to the body gradually became dominant, a development that was closely related to the social status of the southerners of Yeongnam region. Those who argued that the heart-mind is only in the body thought that the heart-mind was inside the body and grasped the outside and that it could not go out of the body and merge with the outside. I argue that the contention that the Sim must be in our body was more persuasive to the intellectuals among the southerners who were defeated in the Yeongnam region after Yi In-jwa’s rebellion of 1728. From this perspective, the argument that the Sim is only in our body was a Neo-Confucian metaphor for the social position of the southerners of Yeongnam region at the time. This belief separated nature and human beings by dividing the inside and the outside and, in the process, led to the idea of distinguishing people from animals and plants and an emphasis on the difference between the physical heart and other organs in the human body.
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18~19세기 조선 봉건 · 군현제 논의의 역사적 전개
조성산(Cho, Sung-san) 역사학회 2017 역사학보 Vol.0 No.236
This article attempts to explore the social context of the fengjian (feudal system) vs. junxian (rational bureaucracy) debate of the eighteenth and nineteenth century Chosŏn intellectuals community. In the period around the eighteenth century, some intellectuals paid attention to the doctrine of junxian argued by Liu Zongyuan. They insisted that effectively managed meritocracy was the greatest advantage of the junxian system. This claim of junxian system corresponded with the orientation of monarchical rule of power, which was called as t’angp’yŏng politics. However, a centralization of political power, which has been rapidly progressing after t’angp’yŏng politics, brought about the collapse of the local literati. In the course of this process, debates emerged to advocate for feudalism. Such advocacy acknowledged hereditary statuses, and predicted the decentralization of statecraft, with arguing the economic stability of the local literati and advancement them into a wide office. The feudalism of this period reflected the social position of the subversive local literati.
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