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김용환(Kim, Yong-Hwan) 고조선단군학회 2011 단군학연구 Vol.25 No.-
The Faith of Dangun in the Ganghwa island is the meaning of cultural heritage of Ganghwa island’s people and the movement of root seeking of Koreans and the significant value of Global cultural heritage of Unesco. The recognition of Gojosun history has been changing significantly on the point of Pyunyang was a kingpin town of Gojosun. In Ganghwa island, there are a few of wonderful heritage and historical remains and materials of Dangun. For Instance, Goryosa says that Dangun had built the Chamsungdan on the top of Mt. Mani to practice the spiritual ritual to heaven who had been lived as Hwan-In. The island has many other materials that had been transmitted through th Goryo Dynasty and the Chosun Dynasty. We can find monumental value he Chamsungdan on the top of Mt. Mani and Samrang Castle on the Jen Deung Mt. In the context of Chamjen-Gyegyung, written 366 works of Dangun contents, the public-common love and public-common salvation as public-common value. Public-common salvation can be possible according to the virtues of humanitarian value to pursue according the time, and earthy harmonious energy and wisdom. To establish future oriented phase of the Dangun Faith in the Ganghwa island, we have to harmonious works between the character of Dangun and Trinity of God as Hwan-In, Hwan-Wung and Dangun. Dangun Faith is quite different from New Religious movement of Modem period. In this time, the Chamsungdan is possible to be recommended as Global cultural heritage of Unesco.
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‘정조 - 심환지 어찰’과 조선후기 정치사 연구의 전망
최성환(Choe Seong-hwan) 한국역사연구회 2011 역사와 현실 Vol.- No.79
It appears that Jeongjo continued to maintain a personal correspondence with a leader of the major political party, in an attempt to make an impact on the dynamics between political forces of the time. The letters exchanged between King Jeongjo and Shim Hwan-ji could be considered as a prime example. The second half of King Jeongjo's reign can be characterized as a period in which several policies were employed in order to help the King abdicate his throne to his successor in the Gapja/甲子 year, and also resolve the issue of posthumously recognizing Prince Sado's status as a 'late king.' It was not until the 20th year of his reign that the exchange of letters between Jeongjo and Shim began. This shows that Jeongjo took Shim's actions and position very seriously, so it was never an odd thing to do for themselves, exchanging letters for many years and discussing issues of personnel matters and also of the "Euli(義理)" politics("moral principles"). It seems that Jeongjo sought to exalt Shim to the highest position of the No'ron(老論) party, in an attempt to 'reform' the existing "Euli Politics." His efforts to exchange views with a well-known political opponent like Shim, exemplifies how the highly developed mechanism of Joseon politics founded upon Neo-Confucianism unfolded itself. Therefore, future studies of the nature and role of their efforts, and not to mention their letters made to each other, should examine the broader picture of politics that existed at the time.
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설중환 ( Jung Hwan Seol ) 우리어문학회 2011 우리어문연구 Vol.39 No.-
이제까지 「구지가」에서는 <거북>과 <머리>에 대한 연구가 주를 이루어 왔다. 특히 <머리>를 거북의 머리로 본 것이 주류를 차지한다. 물론 그 상징적 의미에 대해서는 의견들이 여러 갈래로 나뉘어진다. 그러나 본 논문에서는 <머리>를 거북의 머리가 아닌 우두머리나 왕으로 보고자 한다. 그리고 특히 여기서는 <머리>에 대한 구체적인 의미, 즉 우두머리나 왕이 어떤 성격을 가진 사람인가를 찾는 것이 목적이다. 첫째, 본 작품에서는 왕을 사람과 같은 동격으로 표현했다는 점이 특이하다. 하늘에서 ``거기 사람이 있는냐?``는 말에서 이를 알 수 있다. 이에 우리는 어떤 사람이 왕이 될 수 있는가가 궁금하다. 둘째, 여기서 말하는 <사람>은 보통사람이 아니라, 특별한 사람이다. 즉 왕이 될 수 있는 사람이다. 한국인은 사람을 육체적인 인간으로서가 아니라, 영적인 인간으로 보는 습성이 있다. 이는 보통사람이 수양을 거쳐 도달할 수 있는 경지로, 남의 지도자가 될 수 있는 사람이다. 이는 마치 단군신화에서 곰이나 범이 되고 싶어 하던 사람이기도 하다. 이 사람은 특별한 인간, 즉 <대인>이다. 대인은 땅에서 수양을 거쳐 하늘로 올라갔다가 다시 땅으로 내려온 사람이다. 그는 하늘에서 땅으로 내려왔으므로 진정 天人合一의 경지에서 산다. 그러므로 그는 하나님을 대신하므로, 땅에서는 하늘의 이치로 만물을 다스리며, 모든 사람을 내 몸처럼 사랑한다. 그래서 결국에는 이 세상을 홍익인간의 대동세계로 만드는 사람이다. 우리 신화의 환인, 환웅, 단군 등이 모두 이와 같은 대인들이다. 「구지가」의 구간들이 바라던 지도자도 바로 이런 대인이다. 결국 ``머리``는 한국인이 이상적으로 생각하던 대인으로, 곧 홍익인간 세상을 여는 지도자인 것이다. The purpose of this thesis is to find out the concrete meaning of the head in Gujiga. In other words, it is to find out what kind of person the king, or the head is. First, it is peculiar that the king and the common people are expressed as the same rank. We can know that fact by the sound, “Is there a man?” from the heaven. Then we wonder what kind of person can become a king. Secondly, the person in this work is not a common man but a special one, that is to say, the man who can become a king. Koreans have a tendency to regard the man as a spiritual being not a physical one. The status of a spiritual being can be reached through cultivating and improving his mind. This spiritual being can be a leader of the people. He is alike the human that the bear or the tiger in Dangun mythology wishes to become. This human is a special man, that is, a man of virtue. A man of virtue is the man who disciplines himself on earth and ascends to heaven and descends to earth again. So he lives in the state of celestial unity. Since he acts on behalf of the God, he ruled the world by the reason of the heaven. Also he loves all the people like brothers. Then he makes the world into paradise. Hwan-in, Hwan-woong, and Dangun, the characters in our mythology, are all the men of virtue. The leader whom 9 chiefs want in Gugiga is just the man of virtue like this.
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