노백헌(老柏軒) 정재규(鄭載圭)의 「두류록(頭流錄)」에 나타난 일생의 한 국면

강정화 ( Kang Jeong-hwa ) 한국한문학회 2018 韓國漢文學硏究 Vol.0 No.71

이 글은 19세기 江右地域에서 활동했던 蘆沙學派의 首長인 老柏軒 鄭載圭가 1887년 8월의 지리산행에서 남긴 「두류록」을 통해 그의 ‘일생’에서 이 유람이 갖는 의의를 살폈다. 당시 강우지역은 노사학파 외에도 性齋學派와 寒洲學派가 활발하게 활동하였고, 강우학자의 지리산 유람은 이들 학파 간 교유의 場이었다. 그러나 노사학파는 두 학파에 비해 출발이 늦었고, 문인의 숫자도 월등히 적었다. 따라서 정재규는 강우지역에 노사학파를 확산시키는 것이 일생의 과업이었다. 1887년의 지리산 유람은 그의 학문적 여정에서 분명한 分岐가 될 만큼 다분히 의도된 것이었다. 정재규는 기정진의 문하에 든 지 10년 만에 노사학의 핵심을 전수받았다. 스승이 세상을 떠난 후에는 문집 간행과 문인 간의 강학을 통해 강우지역 내 노사학의 심화와 확산에 전력하였다. 특히 지리산행이 있기 1년 전에 강우지역을 풍미했던 두 학파의 首長이 세상을 떠나면서, 그들 학파 내에서도 스승의 문집을 간행하고 강학을 통해 학문을 확산하는 등의 활동이 성대히 전개되고 있었다. 이러한 분위기 속에서 정재규는 강우지역 노사학파를 아우르는 지리산행을 감행하였다. 그의 지리산행은 동시대 여타산행과 달리 오로지 노사학파 인물만으로 이루어졌고, 코스를 에둘러서라도 동문이나 문인의 집을 방문해 우의를 다지는 행보를 보였다. 그의 지리산행은 처음부터 끝까지 ‘스승 기정진’으로 이루어졌다. 「두류록」은 1887년 봄 꿈에서 ‘孔子가 泰山에 오르지 않았다면 후학들은 어찌 했을까?’라며 자신을 꾸짖는 스승의 질문에서 시작하고, 하산 후 그 답을 얻는 것으로 끝맺는다. 강우지역에서 노사학파를 결속시키고 학문적 심화를 위한 산행이었으므로 스승을 중심에 둘 수밖에 없었다. 또한 당시 강우지역은 서세동점의 급박한 정세 속에서 지역의 師表로서 南冥 曺植의 학문과 정신을 추숭하는 사업이 활발히 이루어지고 있었다. 지리산 유람에서 남명의 유적지 덕산을 필수 코스로 넣어 진행한 것이 이에 해당하며, 남명 관련 기행시가 쏟아져 나오는 현상도 이러한 흐름을 방증하였다. 정재규 일행은 유람 내내 남명을 스승보다 더 많이 언급하고, 일화나 작품 등을 인용하여 관련 유적에서 남명을 회고하였다. 이는 노사학파가 강우지역 내의 이러한 변화를 적극 수용함으로써 지역 내에서 학파의 위상을 강화하는 한 방법이었다. This study set out to examine the significance of excursion in the life of Nobaekheon Jeong Jae-gyu, who was the head of the Nosa Gi Jeong-jin school that was active in the Gangwoo region in the 19th century, by looking into Duryurok that he wrote after his trip to Mt. Jiri in August, 1887. Those days, the Seongjae and Hanju schools were active in the Gangwoo region along with the Nosa school. Gangwoo scholars' excursion to Mt. Jiri provided a venue of social intercourse among these schools, but the Nosa school made a late start compared with the other schools and had much fewer literary figures as its members than the others. Jeong Jae-gyu found his lifetime task in the spread of the Nosa school across the Gangwoo region. His full intention was reflected in his excursion to Mt. Jiri in 1887 as it became a clear source of divergence in his academic life. It took only ten years for him to inherit the core of Nosahak once he started study under Gi Jeong-jin. After the death of his teacher, he devoted himself to the intensification and spread of Nosahak within the Gangwoo region by publishing collections of literary works and promoting the pursuit of study among literary figures. The heads of two schools that dominated the Gangwoo region passed away one year before his trip to Mt. Jiri, and the schools engaged in grand activities to publish the collections of their teachers' literary works and intensify their learning through pursuit of study. In this atmosphere, Jeong decided to take a trip to Mt. Jiri encompassing the entire Nosa school within the region, which was why only the members of the Nosa school accompanied him on the trip unlike other trips those days. Those who were not able to accompany him on the trip went around the excursion course and made a visit to their alumni and literary peers to solidify their friendship. His excursion to Mt. Jiri happened on August 18~28, 1887, starting in Samga, Hapcheon and returning home after Danseong, Sancheong, Daewonsa, Cheonwangbong, Deoksan, and Sinan. One theme that penetrated his trip to Mt. Jiri from the beginning to the end was "his teacher Gi Jeong-jin." His Duryurok was conceived in his dream that he dreamt in Spring of 1887. In the dream, his teacher scolded him, asking "What would the pupils of Confucius have done if he had not climb the Great Mountain?" Believing that his teacher appeared in his dream to make him realize that he had not been working hard on his study, he climbed Mt. Jiri in August of the same year. Even standing on the highest peak Cheonwangbong, however, he was not able to find an answer to his teacher's question. Only after climbing down the mountain did he find an answer through twists and turns. The answer he found was that "a progressive process of study through excursion to mountains and its benefits." It was his personal opinion of study and also his perception of the Nosa school's situation in the Gangwoo region those days. It also represented the lesson that his teacher tried to make him realize even by scolding him in his dream and the realization that he had through the process of excursion to the mountain.

서울시 근대문화유산의 스토리텔링을 통한 관광활성화 방안

반정화 ( Jeong Hwa Pan ),민현석 ( Hyun Suk Min ),노민택 ( Min Taek Noh ) 서울시정개발연구원 2009 연구보고서 Vol.2009 No.28

Ⅰ. Introduction The area inside the original city walls of Seoul contains the history of Seoul`s modern culture and played an important part in establishing Seoul`s unique authenticity and identity. However, the level of awareness and utilization of Seoul`s modern cultural heritage is very low. To resolve this situation, this study 1) accumulated references by making a database of Seoul`s modern cultural heritage, 2) researched literature and case studies on storytelling for tourism revitalization, and 3) concluded as to how storytelling techniques could be used to revitalize awareness and utilization of modern cultural heritage inside Seoul`s original four city walls. The modern cultural heritage studied was defined as that within current Jung-gu and Jongro-gu (the area inside the original city walls). Based on material from the Cultural Heritage Administration of Korea and the city of Seoul, a total of 74 modern cultural heritage (45 in Jongro-gu, 29 in Jung-gu) were found for research. Ⅱ. The Current State of Modern Cultural Heritage inside Seoul`s City Walls Modern cultural heritage includes all aspects of the era between the beginning of Korea`s modernization (roughly 1876) to 50 years before today, including among others the spheres of humanities, society, geography, and environment. Most modern cultural heritage cannot be internally changed and have limited utilization in other ways than originally intended. 63.5% of Seoul`s modern cultural heritage is privately owned, and 41.9% (31 items) are non-public, making it difficult to make them into proper tourist capital. Most tourism resources are distributed following the pattern of capital, being focused in the Bukchon and Insadong area, the Jeong-dong area, and the Bukchang/Namdaemun/Myeongdong area. Tourist attractions inside the original Seoul city walls are rarely utilized, being only partially introduced as part of Seoul`s city tour program. Ⅲ. Storytelling of Tourism Destinations ``Storytelling``is a combination of "story" and "telling." Here, "story" means a plot, and "telling" refers to the method of communication appropriate for a particular medium. Storytelling techniques are used in a variety of fields, and is being recognized not only as a way to maximize consumers` experience but also as an effective method of behavioral change. Storytelling in tourism must be understood as a meaning system created in concert between the story surrounding a particular tourist attraction, and the tourist. It is important to use ``interaction`` between the tourist and a particular attraction to bring to the surface an aspect valued by both sides. This study proposes that tourism storytelling be developed through the next five steps: 1) finding stories about tourist attractions, 2) selecting the main goal of storytelling, 3) developing a main theme, 4) selecting media, and 5) realizing the plan. Ⅳ. Revitalizing Tourism of Seoul`s Modern Cultural Heritage Through Storytelling 1. Step-by-Step Strategy for Storytelling of Seoul`s Modern Cultural Heritage Step 1: Discovery of stories surrounding cultural heritage inside the Seoul city walls: after making a database of the modern cultural heritage inside the Seoul city walls and categorizing them, use the information to find stories and themes that could be used to improve tourism in the area. -Facilities related to modern technology and industry, -Changes in modern architecture -Education facilities and changes in education -Portraits of modern personalities(political, cultural, artistic) -History of the Korean interim government and modern Korean history, -Religious facilities, -Socio-cultural facilities Step 2: selection of a goal for storytelling of modern cultural heritage: studying the goals of modern cultural heritage storytelling from the perspective of maximization of tourists` experience, heritage protection, expansion of advertisement, and safe tourism. Step 3: development of a theme for modern cultural heritage storytelling: division of stories found in step 1 between three districts (Bukchon, Jeong-dong, Namchon). Step 4: Planning the media for delivering stories about modern cultural heritage inside city walls: proposal of possible media outlets for storytelling. 2. Expanding Storytelling about Modern Cultural Heritage Inside Seoul City Walls Changing perceptions about modern cultural heritage: the following was proposed as solutions to bring new meaning to the Bukchon, Jeong-dong, and Namchon areas. Expansion and development of tour routes focusing on the Jeong-dong, Bukchon and Insadong, and Namchon areas. Increased utilization of modern cultural heritage through virtual reality and video: creation of virtual tours and documentaries Building of museums on modern culture and history of modern life Changing perceptions about modern culture and creation of educational materials Reenactment of Wongudan and 3/1 protests Ⅴ. Conclusion and Policy Suggestions In order to change perceptions of modern cultural heritage, it is necessary to give new meaning to the Bukchon, Jeong-dong, and Namchon areas, making them an opportunity to introduce "Seoul culture" through modern cultural heritage. The utilization of these heritage must be increased using stories and storytelling media with the help of specialists. The possibilities of the heritage must be carefully studied to develop diverse tourism routes and to select appropriate storytelling media.

‘집-나무-산’의 공간기호체계 연구

정유화(Jeong Yu-hwa) 우리문학회 2008 우리文學硏究 Vol.0 No.25

정지용의 시 텍스트는 ‘上/下’의 대립적 코드를 변환해 가며 ‘집-나무-산’이라는 수직상의 공간기호체계를 건축하고 있다. 먼저 ‘상/하’의 대립적 코드로 건축된 ‘집’의 기호체계를 보면, 오로지 自我(지상)와 神(천상)의 교섭만을 중심으로 수직 운동을 한다. 그의 집은 그 수직 운동에 의해 집의 내부와 천상의 세계가 소통ㆍ융합하게 된다. 이에 따라 그의 집은 세속적, 육신적인 집에서 정신적, 종교적인 집으로 전환한다. 하지만 ‘집’의 기호체계는 그 특성상 안팎의 운동을 하기는 쉬워도 상하의 운동을 하기는 매우 어렵다. 그는 이러한 한계를 극복하기 위해 ‘집’의 변환코드로써 ‘나무’의 기호체계를 창조하게 된다. ‘나무’의 기호체계는 ‘집’처럼 천상으로만 운동하는 것이 아니라 땅속으로도 동시에 운동하는 수직성을 보여준다. 천상으로의 운동은 神의 성령을 수육하려는 운동이고, 땅속으로의 운동은 원죄의 땅인 ‘검은 흙’을 정화하려는 운동이다. 그리고 이 ‘나무’의 기호체계는 신적인 삶의 원리를 매개해주는 것으로서 육체적 자아를 영혼의 자아로 재생시켜주는 의미작용을 한다. 하지만 문제는 자아와 神이 이미 완전한 합일을 이루고 있기 때문에, 이러한 텍스트를 지속적으로 산출할 필요가 없게 되었다는 사실이다. 이에 따라 그는 ‘나무’의 변환코드로써 ‘산’의 기호체계를 창조하게 된다. 지상과 천상을 매개하는 ‘산’의 기호체계는 ‘나무’의 범주를 벗어나 인간적 삶의 원리와 자연적 삶의 원리를 보여준다. 그래서 ‘산’의 기호체계는 두 층위의 의미작용을 한다. 그중의 하나는 산정을 향한 그의 등정이 다름 아니라 곧 인간적 기표를 해체하고 사물로서의 기표가 된다는 것을 의미한다. 다른 하나는 이와 달리 인간적 가치를 지닌 ‘산장(방)’을 수직상승하게 하여 그 속에서 산정과 천상의 세계를 향유한다는 층위이다. 이러한 구조를 지닌 ‘집-나무-산’의 수직적 공간기호체계를 수평으로 눕힌다면, ‘집-기차-배’의 수평적 공간기호체계와 대응하게 될 것이다. The texts of Jeong's poems switch the codes of 'up' and 'down', and thereby construct a symbolic system of space: 'house-tree-mountain'. The symbolic system of 'house' constructed from these two opposite codes first shows a vertical extension centered on the sole connection between God and the Self. This extension permits the house described by Jeong to connect and unify its interior space and the Heaven. The house is converted accordingly from its physical and secular nature to a spiritual and religious character. However, it is difficult to see that this symbolic system represents an upward-downward extension though susceptible to the inward-outward counterpart. In order to overcome this limitation, Jeong creates another symbolic system of 'tree' instead as a switching code. The symbolic system of 'tree' does not merely indicate an upward extension to the Heaven, as does that of 'house', but also reveals its simultaneous vertical nature of downward extension underneath the Earth. The upward extension is a motion of embodying the spirit of God, and the downward counterpart a motion of purifying the 'black soil' of the Earth of the Sin. The symbolic system of 'tree' also signifies the reproduction of the spiritual Self from the physical as a mediator of the principles of divine life. The problem is however that, because God and the Self have already been unified here, it is not necessary to produce such texts constantly. Accordingly, Jeong devises another symbolic system of 'mountain' as a switching code for that of 'tree'. The symbolic system of 'mountain' mediating between the Earth and the Heaven while freeing itself from the bounds of the category of 'tree' shows the principles of human and natural life. Therefore, this symbolic system has two layers of signification. One of these two layers signifies that Jeong's climb towards the summit of a mountain deconstructs the signifier of being human and becomes a true signifier as being a thing. Unlike this layer, the other signifies that the vertical rise of the mountain hut or cabin bearing a human value alludes to the enjoyment of the Heaven's world and the mountain's summit both in that shelter. The horizontal layout of the vertical symbolic system of 'house-tree-mountain' in this structure enables it to correspond to a horizontal symbolic system of 'house-train-boat'.

『東人詩話』에 수용된 중국 詩學書 연구

류화정(Ryu, Hwa-jeong) 동양한문학회(구 부산한문학회) 2013 동양한문학연구 Vol.36 No.-

서거정 비평이 黃庭堅 및 江西詩派의 영향을 받았다는 것은 널리 알려진 사실이다. 하지만 그 연원을 정확하고 실증적으로 밝히는 연구는 다소 미진하다. 『東人詩話』에는 ‘古人’으로 시작되는 비평 문구들이 곳곳에 등장한다. 이것은 서거정이 특정 텍스트에서 인용한 것이다. 그 텍스트의 출처를 추적하고 내용을 분석해본다면, 서거정 비평의 연원을 좀 더 명확하게 인지할 수 있을 것이다. 『동인시화』에 인용된 텍스트는 대체로 송ㆍ원대 비평서들이었다. 특히 송대 詩論書인 『詩人玉屑』은 『동인시화』 속 비평의 근원이 되는 대표적인 책이다. 서거정은 『시인옥설』의 특정 내용을 한 글자도 다르지 않게 그대로 인용하는가 하면, 『시인옥설』의 소제목을 배열하여 문장으로 만들어 썼다. 이것은 서거정이 『시인옥설』을 그만큼 열독하였고, 자신의 비평 의식을 형성하는 데 적극적으로 활용하였다고 할 수 있다. 그 외에 『동인시화』에 주로 인용된 텍스트는 『詩話叢龜』와 『苕溪漁隱叢話』이다. 이들은 당시 중국 문단에서도 중요한 의의를 가질 뿐만 아니라 고려와 조선에서 대표적인 詩學書로 활용된 시화총집이다. 간접적으로 영향을 주었다고 추정되는 텍스트로는 『唐詩鼓吹』ㆍ『瀛奎律髓』ㆍ『精選唐宋千家聯珠詩格』이 있다. 이것들은 조선 전기에 수차례 간행되고 지속적으로 열독되었던 詩選集이다. 서거정은 위의 서적들을 누구보다 빨리 접했으며, 그들과 밀접한 관련이 있었다. 예를 들어 서거정은 『영규율수』를 읽고 조선에서 가장 먼저 비평을 남겼으며, 『연주시격』의 언해와 주해 작업을 모두 主任했다. 요컨대 서거정은 고려와 조선에서 시학서로 활용된 서적들을 통해 비평 의식을 형성하여 『동인시화』를 저술했다. 그 중에서도 『시인옥설』이 가장 큰 영향을 끼친 것으로 보인다. 이후에 『동인시화』는 서거정이 文衡의 지위에 있을 때에 독립적으로 간행되었기 때문에 당시에 어느 정도 영향력을 행사하였을 것이다. It has been known for Seo Geo-Jeong to accept Hwang Jeong-Gyun(黃庭堅) and a criticism of poems in Gangseo(江西詩派). But it is not enough an empirical study related to the origin of Seo Geo-Jeong`s poetic criticism yet. In Dongin-Sihwa(『東人詩話』), it can be easy to find lots of sentences written on ‘Go-In(古人)’. They are quoted by other books. Analyzing a source of these books, we can find out the origin of Seo Geo-Jeong's poetic criticism clearly. It is in the textbooks on poetic criticism in Dang and Sung dynasty(唐ㆍ宋代) that sentences quoted in Dongin-Sihwa. Especially, Siin-Okseol(『詩人玉屑』) written in Sung dynasty(宋代) is a representative book of the source of poetic criticism in Dongin-Sihwa. For example, Seo Geo-Jeong quoted in full some sentences in Dongin-Sihwa from Siin-Okseol. Also, he wrote sentences using the subtitle of Siin-Okseol. It means he studied Siin-Okseol carefully and made use of it for setting up his poetic criticism. Other books quoted in Dongin-Sihwa is Sihwa-Chonggui(『詩話總龜』), Chogye- Eun-Chonghwa(『苕溪漁隱叢話』). They have been a representative book of textbooks on poetic criticism since Goryeo and Joseon dynasty(高麗ㆍ朝鮮). The rest of books concerned with writing Dongin-Sihwa is Dangsi-Gochui(『唐詩鼓吹』), Yunggyu- Yulsu(『瀛奎律髓』), Thousands of an Annotated edition of Ryenju-Sigyeok(『精選唐宋千家聯珠詩格』). They have been a representative book of textbooks on poetic criticism since Joseon dynasty, too. Seo Geo-Jeong got above books and up to date information related to poetic criticism more quickly than anybody else. It is he that wrote reviews for the first time after reading Yunggyu-Yulsu(『瀛奎律髓』) and took charge of annotating Ryenju-Sigyeok(『聯珠詩格』). In short, he set up his poetic criticism through above books. Siin-Okseol(『詩人玉屑』) is the most impact to him and Dongin-Sihwa among others. And Dongin- Sihwa affected many scholars and nobility in Joseon dynasty, because he worked in director of Culture(Mun-Hyeong, 『文衡』) when Dongin-Sihwa was published.

DAP 신념에 근거한 유아과학 교수·학습모형의 현장적용 효과

이정화,이미은 미래유아교육학회 2003 미래유아교육학회지 Vol.10 No.4

DAP(Developmentally Appropriate Practice)는 유아교육실제의 질을 진단ㆍ평가하는 타당한 기준으로 인정받고 있을 뿐 아니라 유아교육과정의 설계나 프로그램 개발에 고려해야 할 준거로 널리 활용되고 있다. 본 연구는 DAP 신법에 근거하여 만들어진 절차화된 유아과학 교수ㆍ학습모형(이정화, 2002)을 유아교육 현장에 적용하여 그 효과를 검증해 보고자 하였다. 이를 위해 연구자들은 두 가지 교수학습방법(DAP 신념에 근거한 유아과학 수업모형과 전통적 수업모형)을 적용한 과학활동 프로그램을 구성, 처치한 후 유아들의 과학적 호기심 및 과학적 과정 기능의 향상 정도를 살펴보았다. 연구결과 DAP 신념에 근거한 절차화된 유아과학 교수ㆍ학습모형에 의한 과학활동 프로그램에 참여한 유아들이 전통적 교수법에 의한 과학활동 프로그램에 참여한 유아들보다 유의하게 높은 향상을 보였음이 확인되었다. The purpose of this study was to examine the effects of a developmently appropriate model of teaching science(DAP model) which is developed by Lee Jeong-Hwa(2002) on children’s curiosity and scientific process skills. Two research questions were made from the review of the literature, as follows ; 1. Are there any differences in science curiosity between children in an experimental and a control group? 2. Are there any differences in science process skills between children in an experimental and a control group? To answer the questions, forty five-year-old children attending a preschool in Busan participated in this study. They were randomly assigned to either an experimental or a control group. Children in the experimental group, took part in eight 40~45 minute sessions of science program based on the DAP model; whereas, their counterparts in the same sessions of a traditional science program. After the sessions of each program, all children were tested on the science processing skill test and the science curiosity test. The children who took the DAP model received higher achievement than their counterparts on curiosity and scientific process skills. From the results, the researchers suggest to apply the DAP model of teaching science for young children in the education field.

〈교녀가〉연구

김정화(Kim, Jeong-Hwa) 한국어문학회 2014 語文學 Vol.0 No.125

〈Gyonyoga〉 is a kind of genyoga, which was written by father for daughters who lost their mother early. The author is conjectured to be Lee Jungen who also wrote 〈Bukgeongga〉. This is the first study on 〈Gyonyoga〉. There are 4 editions of 〈Gyonyoga〉 among which 〈Gyonyoga〉 possessed by Yangju Song is the complete work. 〈Gyonyoga〉 contained various contents focusing alert about wrong doing and discipline about well doing as two pillars. It warns wrong doing, and behavior focusing on Genyoga item. In well doing, it is based on theory of Taeguk, the basic of Confucianism explaining the origin of all things in the universe. And, as for behavior of women, it focused on sewing and spinning and the proprieties of food. While 〈Gyonyoga〉is a full-length work, it has outstanding structural unification overall. 〈Gyonyoga〉 not only deals with the warning against evil and admonition for good behavior as the broad structure, but also have structural density shown in ‘sewing and spinning songs’, which demonstrated the characteristics of male writer pursuing organized writing from the first. And ‘sewing and spinning songs’ in 〈Gyonyoga〉 connected to the recommendation on the mind of women. Father as the author of 〈Gyonyoga〉 regarded the mind ruling important based on the Confucian view of the world precedent to the importance of behavior. While it is positive to explain difficult issues easily for the understanding of daughters, it stresses the didactic purpose too much, which could be a limit of literature for women. Meanwhile, ‘Bettle song as a folk song is a work song composed by women. Accordingly, it contains emotion and suffering of women’s life. But, ‘Bettle song’ in 〈Gyonyoga〉 was composed by a man. Accordingly, emotion and suffering of women’s life was not the subject of consideration to the author of 〈Gyonyoga〉. Narrativity of ‘Bettle song’ is also closely related to the fact that it is song of women. Narrative story itself stirs curiosity of women, and women can be comforted regardless of its reality. To the contrary, ‘Bettle song’ in 〈Gyonyoga〉 completely excluded narrative story and did not include any emotional expression on the life of women. That is because ‘Bettle song’ was used for the didactic purpose from the perspective of male as a part of 〈Gyonyoga〉 regardless of the authorship of the song.

典庵 姜鼎煥의 시 세계 고찰

강정화(Kang, Jeong-hwa) 동양한문학회(구 부산한문학회) 2021 동양한문학연구 Vol.58 No.-

典庵 姜鼎煥(1741~1816)은 현 경상남도 함안군 漆原 舞沂里에서 태어나 만년에 거창으로 옮겨가 살았던 강우지식인이다. 주지하듯 인조반정으로 세력을 상실한 강우지역의 남명학파 문중은 18세기에 들어와 문중적 전향이 이루어지는데, 전암의 가문은 洛學 계열의 老論을 지지하였다. 그의 스승은 당시 朝野에 지대한 영향력을 끼치던 渼湖 金元行(1702~1772)이다. 그 때문인지 典庵集에는 강우지역과 연계시킬 만한 기록이 많지 않다. 합천 함벽루나 진주 촉석루를 비롯해 만년의 거주지 거창 일대를 읊은 한시가 더러 보이는 정도이다. 8권 4책의 분량임에도 江右學者의 이름은 전혀 보이지 않았다. 전암은 스승이 내려준 ‘옳음 찾고[尋是] 실질에 힘쓰는[務實]’ 삶을 살기 위해 부단히 노력하였다. 이는 일상에서 한순간도 소홀히 하거나 느슨해지지 않도록 敬으로써 마음을 붙드는 것을 일컫는다. 天理는 高遠한 데에 있지 않고 일상생활의 자잘한 것에 모두 깃들어 있으니, 공부하는 士는 일상의 아주 작은 것에서부터 이 ‘옳음’을 찾고 이의 실천에 힘써야 한다는 간명한 이치를 담고 있다. 그리고 이러한 성향과 인식은 그의 작품에 그대로 드러났는데, 대표적인 것이 한시이다. 전암의 한시는 내용면에서나 형식면에서 풍부한 다양성을 지니고 있었다. 내용면에서는 재야지식인으로서의 士意識이 깊게 스며 있었고, 중국과 자국의 역사에도 관심이 많아 역사 속 인물 및 사건을 매개로 한 懷古詩가 많았다. 형식면에서도 首尾吟詩나 擬作詩 등 다양한 표현기법을 활용해 상상력을 발휘하였다. 특히 병자호란을 전후한 역사적 상황과 이를 기록한 여러 저술을 접하면서 현세에 대한 심오한 통찰력을 표출하였다. 이는 평생 강우지역에 살았던 전암이 서울과 경기지역의 스승 및 동문과의 교유를 통해 습득된 영향이라 할 수 있다. 이는 강우지역 여느 재야 지식인과 차별되는 전암의 성향이라 하겠다. Joenam Kang Jeong-hwan(1741~1816) was a Gangwoo intellectual that was born in current Mugi-ri, Chilwon, Haman-kun, Gyeongsangnam-do and moved to Geochang in his latter days. As everyone knows, the clan of Nammyeong School in the Gangwoo area underwent clan-wide conversion in the 18th century after losing their power following King Injo s enthronement. Jeonam s family supported the Noron in the Nakhak line. His teacher was Miho Kim Won-haeng(1702~1772) that had enormous influence on the government and the people those days, which maybe explains the lack of records in his Jeonamjip to connect him with the Gangwoo area. It only contains some Chinese poems he wrote to depict the Geochang area where he moved in his latter days including Hambyeokru of Hapcheon and Chokseokru of Jinju. Even though the collection consists of eight books and four volumes, it mentions no names of Gangwoo scholars. Jeonam made constant efforts to lead a life of finding rightness and devoting to practice according to instructions of his teacher. This life attitude meant that he kept his mind in the right state based on respect so that he would not neglect or go easy on any moment in daily life. The logic behind it is simple and clear; the natural law is not far and high away but dwells in trivial things of daily life, asking any learning scholars to find this rightness in very small things of daily life and devote themselves to its practice. This tendency and awareness was revealed in Jeonam s works. Good examples are found in his Chinese poems. Jeonam s Chinese poems boast rich diversity both in content and form. In terms of content, many of his Chinese poems are reminiscent poems involving historical figures and events as he had the consciousness of a classical scholar deep inside him as an intellectual out of office and showed much interest in the history of China and Joseon. In terms of form, he made use of various expressive techniques including Sumieum and Uijak to exert his imagination. Learning about the historical situations before and after Byeongjahoran and reading many different books about them, in particular, he exercised his profound insight into this world under the influence of his social intercourse with his teachers and alumni in Seoul and Gyeonggi from his lifelong residence in Gangwoo. This is his tendency differentiating him from any other intellectuals out of office in the Gangwoo region.

북한의 음악정치

주정화(Joo, Jeong Hwa) 경성대학교 사회과학연구소 2015 社會科學硏究 Vol.31 No.1

북한의 음악정치는 김정은 시대에도 중요한 선전 선동 수단으로 활용되고 있다. 북한의 3대 후계자로 김정은의 등장을 처음 알린 것은 김정은을 찬양하는 노래 중에서 가장 먼저 발표된 <발걸음>이 2009년 10월 9일 밤 북한 관영 조선중앙TV에서 합창되는 장면이다. 이후 <발걸음> 노래는 조선인민군공훈합창단이 신년음악회에서 합창곡으로 연주하는가 하면, 모내기 작업 중 인민들을 대상으로 <발걸음>을 지도하는 장면이 방영되었으며 각종 스포츠대회와 집단체조 아리랑, 수중발레, 태양절의 열병식 음악으로 이용되고 있다. 북한에서 음악은 예술이 아니다. 그것은 무기이며 투쟁의 수단이다. "일종의 정치"인 것이다. 북한의 음악은 “대중 교양의 훌륭한 수단”의 하나로 간주되며 사상교양을 강조함에 따라 가사를 통한 의사전달이 가능한 성악곡을 중시한다. Musical politics of North Korea is still used as an very important means of propaganda and instigation in Kim Jeong-Eun era. North Korea"s third successor, Kim Jeong-Eun"s first appearance was introduced through chorus of <footstep>, one of the first songs of praise for Kim Jeong-Eun, which was aired in "The North Korean Central Broadcasting Station" on October 9th, 2011. Since then, <footstep> was played in many circumstances, such as new year"s concert, sports events, mass game Ari-rang and a military parade. In North Korea, music is not considered as the arts but it a great weapon and a means of struggle. That is "a kind of politics". North Korean music is considered as a very powerful medium for political idea education. In this point of view, vocal music regarded highly because it is very usedful for expressing opinion through lyrics.

『로동신문』을 통해 본 김정은 정치스타일

주정화(Joo Jeong Hwa) 경성대학교 사회과학연구소 2014 社會科學硏究 Vol.30 No.2

이 논문은 『로동신문』뉴스 연구를 통하여 북한 김정은의 정치 스타일을 분석하며 국내 북한, 통일전문가들의 집단 인터뷰 결과를 토대로 박근혜 정부의 대북 통일 정책에 대하여 비전을 제시하는 데 목적이 있다. 『로동신문』분석 결과, 북한 김정은 정권은 매스 미디어에 사진과 음악을 이용한 ‘이미지 정치’, 핵과 미사일을 이용한 선군정치(先軍政治), 경제개발 등 3대 정책을 펴고 있다. 이에 따라 박근혜정부의 대북 정책으로는 김대중·노무현 정부의 ‘화해협력정책(햇볕정책)’과 이명박 정부의 ‘상생공영정책(비핵·개방·3000)’의 장점을 융합한 스마트파워(Smart Power)로서의 ‘대북정책 3C’가 요구되었다. ‘대북정책 3C’라는 것은 ‘한반도 신뢰프로세스’ 바탕 위에 화해와 협력을 위한 커뮤니케이션(Communication), 남북 교류를 하드파워에서 소프트파워로 전환하는 문화(Culture), 남북군사력 균형과 국방 안보를 전제로 한 통제(Control) 등이다. The purpose of this study is to propose a vision toward North Korea policy on president Park"s regime by analyzing Kim Jeong-Eun"s politic style and summarizing interviews from local experts of North Korea and unification. After analyzing "Rodong Sinmun" News, Kim Jeong-Eun put a great emphasis on "image politics" through photos and music on mass media, weapons, military-first politics(先?政治) and economic development. Newly established President Park"s regime is required to proceed to "North Korea policy 3C", a Smart Power which blends strengths of both Kim Dae-Joong and Roh Moo-hyun government"s Sunshine Policy and Lee Myung-park government"s policy of mutual benefit and common prosperity. "North Korea policy 3C" stands for "Communication", based on trust and mutual understanding, "Culture", which aims to transform hard power to soft power, and "Control", based on national security and a firm countermove against the North Korea"s military provocation.

대동맥 협착증과 동반된 출혈성 위장관 동정맥 기형에서 Estrogen-Progesterone 치료 1예

김도연,김화정,김효정,남준식,박수영,박영미,신정은,주미순,황민규,정혜경,손혜영,이선영,이한주 大韓消化器內視鏡學會 1999 Clinical Endoscopy Vol.19 No.부록2