1950년대 동양론과 문학장의 절합

김익균(Kim, Ig-Kyun) 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.35

After the liberation of Korea, the relevance of Orientalism, the dominant discourse of the colonial period, goes under a change. The Orientalismof the 1950s is positioned as a complex discourse with the remaining character of colonialism, that of the East Asian discourse of the West, and also of an alternative discourse to Western civilization. This study takes a look at Orientalism as the autogenic alternative discourse of the 1950s, and at the ways it was appropriated by the literary field. Yu Young-mo and Ham Suk-hun of Sung-seo Chosun (Bible Korea) continually suggested an alternative discourse through their lectures on Eastern classics. Cho Ji-hoon and Kim Su-young then appropriated the effectsof their Eastern discourse, attempting public comments symbolic struggles within the literary field. Their object of struggle was the Eastern Lyricists, from the school of Hyundaemoonhak(Modern Literature). Kim Tan-heo, from his monastery in the Odae mountains, recruited pupils for the study of oriental classics. Kim Tan-heo had experiences of studying them as a member of the Shimjeongaebal (development of the mind) movement, aiding Bhang Han-am. Kim Jong-hu of Hyundaemoonhak goes into the monastery at this time; he had an ambition to develop poetics that developed the Shilla spirit of Suh Jung-ju. Kim’s attempt was related to the project of developing an Eastern poetics, held by Cho Young-hyun and Suh Jung-ju. The project was the countermovement to the new criticism, then becoming the symbolic capital of the academic field.

김성한 단편소설에 나타난 도덕성 회복 의지 고찰

김학균 ( Hak Kyun Kim ) 한국문학연구학회 2011 현대문학의 연구 Vol.0 No.44

이 논문은 김성한 소설에 나타나는 풍자와 주인공의 죽음을 분석하여, 전후의 도덕적 타락과 혼란상을 극복하고자 하는 작가의식을 규명하고자 시도했다. 김성한의 초기 단편소설은 풍자를 통해서 남한의 정치, 사회, 교육, 종교계의 타락상을 묘사하고, 고발하고 있다. 여기에서 개인들의 도덕적인 타락뿐만 아니라 부도덕한 사회를 동시에 고발하고 있다. 이는 풍자의 대상이 개인에 국한되지 않고, 반드시 집단적인 타락을 다루는 데서 드러난다. 김성한은 이러한 부도덕한 사회를 바꾸기 위해서 이미 타락한 기독교를 비롯한 종교에 의지하기보다는 인간에게서 실마리를 찾고자 하였다. 그는 니체가 선언한 ``신의 죽음``을 우화소설의 형태로 형상화하여 신은 인간에 의해 조작된 실체라고 주장한다. 또한 신의 시대가 가고, 인간이 주이공이 되는 새로운 ``창세기``를 써야 한다고 강조하고 있다. 김성한 소설은 신이 죽은 시대에 사회구조적인 타락을 해결할 수 있는 대안을 인간의 행동에서 찾고 있다. 그의 소설의 주인공들은 집단적인 악과 대결하면서 죽어 가는데, 이들의 영웅적 죽음은 도덕은 인간이 스스로 만들어간다는 사르트르의 무신론적 실존주의 사상을 담고 있다. 또한 전후 사회의 도덕적 타락이 개인의 힘으로는 변화시키기 어렵다는 것을 동시에 내포한다. 그렇지만 이들은 죽음을 통해 인간적 도덕성을 만들어가 는 영웅들이다. This paper aims to reveal the intentions of Kim Sunghan, the Korean writer in 1950`s, by analyzing the satire and the death of hero(heroin) in his novels. Kim`s earlier novels make a bitter satire on society, politics, educations, religions in 1950`s. It`s focus on not only the corruption of individual but on the immoral society, so it seems to hard to reform the corruption. He wants to repair the corruption and reform morality. But Kim`s novel doesn`t lean on religion for reforming the corruption. By his novel, God is made by human`s imagination similar to Sartre`s atheistic existentialism. God is dead and human ``the god of territory`` is birth to the world who is burden to reforming the corruption of world. So they are fighting for the corruption of society, religion, education. Finally they are dead in the battle fields(The Return), being burnt at the stake(Badby), killing a Chinese man who raped herself(The Unlimited). This shows us that 1950`s society is bitterly corruption and the heros(heroins) of Kim`s novel are making a human`s moral by their heroic actions.

<빛 가운데로 걸어가면>에 나타난 "시한부 종말론" 고찰

김학균 ( Hak Kyun Kim ) 경희대학교 인문학연구원 2012 인문학연구 Vol.0 No.22

이 논문은 윤흥길의 <빛 가운데로 걸어가면>을 통해 1992년에 이장림의 ``다미선교회``를 중심으로 전개된 시한부 종말론의 실상과 그 의미를 규명하는 데 목표를 두었다. 1992년 시한부 종말론은 정찬, 조성기, 이승우의 단편소설로도 형상화 된 바 있었지만, 윤흥길의 장편소설 <빛 가운데로 걸어가면>은 시한부 종말론을 다각적이고도 심도 있게 다루고 있다. 이 소설은 일반인보다 능력이 적은 ``알라존(alazons)``을 주인공으로 삼았고, 이들은 오로지 돈을 벌기 위해 종교를 이용하는 것으로 풍자되는데 실상은 잘못된 종교지도자들을 풍자하는 이중적인 의미를 지니고 있다. 이 소설은 올바른 신앙인과 시한부 종말론자들을 대조함으로써 주제를 부각하는 서사 구조를 취하고 있다. 박 장로는 임종술과 김부월 부부에게 무조건적인 사랑을 베풀고, 10년 동안 단절되었던 가족관계를 회복하게 되는 반면, 시한부 종말론자들은 반대로 가족관계를 단절하고 오로지 내세를 갈망하는 그릇된 신앙에 빠지고 있다. 또 박장로는 시한부 종말론에 빠진 임종술 부부를 끝까지 사랑과 인내로 감싸 안으려 하지만, 하 목사로 대표되는 시한부 종말론의 지도자들은 잘못된 교리를 이용하여 신도들의 가정을 파탄내고 재물을 갈취하는 것으로 그려진다. 1997년 IMF 시대를 배경으로 하는 이 소설은 기독교인들의 실천적인 신앙을 요청하고 있고, 박 장로를 통해 실천하는 신앙인의 모습을 보여주고 있다. 작가는 시한부 종말론이 재발되지 않으려면 실천하는 신앙이 필요함을 역설하고 있다. This paper aims to reveal the meaning of the eschatology in When Walking in the Heart of Light(Walking hereafter, 1997) written by Yun Heungkil who wrote The Armband in 1983. Walking and The Armband are same in that the hero and heroin of the latter appear in the former but plots are different. Lim Jongsul and Kim Buwol are both stupid, being unreliable for their voices to be literally taken. They are ridiculed and satirized as they symbolize politicians who pursue power by whatever means they could take advantage of for themselves. They also are greedy like a pastor who profited by pocketing the money of believers with the tricky sermon about the eschatology to come on October 28, 1992. In Walking, family relationships are contrasted to one another; Lim and Kim reconcile with their family and the followers of eschatology separate themselves from their family. The latter group looks like Thessalonian in the bible who are eager for the second coming of Jesus Christ in that they desire to live with doing no work. Eventually Lim and Kim`s family reconciliations show how the believers need to live in religious terms. In Walking, elder Park`s justifiable religious stance is sharply contrasted with priest Ha`s profiteering from his believers with the false second coming of Jesus Christ. Elder Park forgive Lim and Kim for their false religious activities, as the Korean church did the believers of the Rapture on October 28. 1992. With elder Park this novel urges Korean Church believers to reflect upon their religious minds.

『당신들의 천국』에 나타난 한센병의 은유 고찰

김학균(Kim Hak-kyun) 한국현대문학회 2011 한국현대문학연구 Vol.0 No.36

이 논문은 『당신들의 천국』(1976)에 등장하는 한센인들이 인간적 존엄성을 회복하는 과정을 분석하고, 이것이 결과적으로 한센병에 대한 공포를 약화하는데 기여하고 있음을 살펴보았다. 수잔 손택이 지적한 바와 같이 한센병은 불치병이었기 때문에 치료약이 개발되기 전까지는 '하늘로부터 받은 벌'(天刑)이라는 은유가 붙어 있었다. 따라서 한센인을 소재로 한 근대소설은 한센병에 대한 공포를 담고 있었다. 김동리의 「바위」(1936)는 한센인의 관점에서, 김성한의 「골짜구니의 靜寂」(1964), 최인호의 「미개인」(1971)은 일반인들의 관점에서 한센병에 대한 공포를 보여준다. 「당신들의 천국」은 한센인의 인간적 존엄성을 회복시키는 데 바쳐지고 있다. 소록도병원에 부임한 조백헌 대령은 한센병에 대한 정확한 지식을 바탕으로 한센인에 대한 차별을 철폐하고자 한다. 또한 한센인들을 위한 '천국'을 건설하고자 오마도 간척공사를 시작한다. 지반의 침하와 폭풍으로 인해 간척공사가 위기에 빠졌을 때, 황희백 장로는 자신의 과거를 이야기함으로써 한센인들에게 인격을 부여하고, 조백헌 대령의 욕망을 폭로한다. 이상욱 과장은 조백헌 대령에게 보낸 편지에서 한센인들을 위한 천국은 한센인들을 세상과 고립시키면서 이들이 인간으로 살아갈 권리를 빼앗는다고 지적하고, 이들에게 인간으로서의 자유를 줄 것을 요구하고 있다. 이상욱은 한센인을 정상인들과 격리하게 되면, 한센인들은 세상으로 나올 수 없기 때문에 이들은 인간적인 삶을 살 수 없다는 것이다. 따라서 한센인에 대한 격리정책으로 인해 한센인은 인간적 자유를 누릴수 없고, 한센병에 대한 은유는 지속되는 것이다. This paper aims to analyze the process of qualifying lepers for human rights in Cheug-jun Lee's Your Paradise (1976). The lepers were known to kidnap the children and try to eat their liver. Dong-ri Kim's short-story The Rock(1936) shows us leper and her family should expel from their living town and she didn't have any other way to cure her disease but to grind the rock. This certificates Hansen's disease is horrible and disgusted by non-patients. Sung-han Kim's Silence on the Valley(1964) shows us the poet Park forces to imprison but he succeeds to escape the hangout of lepers and struggles with them. The lepers in the novel is the symbols of corrupted society because actually lepers try to kill children and eat their liver reported by newspaper during 1920-1946. This time Hansen's disease is known as the punishments by God. In-ho Choi's The Savage(1971) is shown the change the perception of Hansen's disease but ordinary people don't change the prejudice of Hansen's disease. But Your Paradise tries to drop the metaphor of Hansen's disease. Colonel Cho Paikheun tries to change the Sorok island into paradise for the lepers. But his plan is to fail by Hwang elder's autobiography and Lee Sangwook's letter. Hwang elder tells his past story, so he becomes hero by changing Paik's thoughts. Lee insists that Paik's plan separates lepers from the world, so Paik must leave the island. This novel separates lepers from Hansen's disease, so lepers becomes a human who isn't different from ordinary people. The perceptions on the Hansen's disease is totally change in Your Paradise that drops the metaphor on the Hansen's disease.

근대한문학의 세 지향

김진균 ( Jin Kyun Kim ) 성균관대학교 인문과학연구소 2012 人文科學 Vol.0 No.49

근대계몽기 이후의 한문학을 저작한 인물들 중에는 金澤榮(1850∼1927)이나 曺兢燮(1873∼1933)처럼 신문명과 전혀 관련을 맺지 않고 전통적 세계관의 지속을 꿈꾸며 한문학 활동을 하는 부류도 있었고, 李沂(1848∼1909)나 柳寅植(1865∼1928)처럼 신문명에 적응하는 지향을 보이는 한편으로 한문에 대한 애착을 포기할 수 없는 부류도 있었다. 이 두 부류에 겹치면서 근대성과 한문학의 전통성을 두루 섭렵하는 卞榮晩(1889∼1954)이나 鄭寅普(1892∼1950)와 같은 부류도 있었다. 그러나 근대계몽기 이후의 문학을 다루는 우리의 문학사는 20세기 중반까지도 왕성한 활동을 보이던 근대한문학을 외면해왔다. 근대는 외래 문명이 밀물처럼 밀려들어 전통 사회의 해체와 전통적 문명 의식의 소멸을 강요했던 시기인 동시에, 전통의 측면 에서는 과거 유산과 경험의 축적이 최고도에 달한 시점이기도 하다. 이제 근대성 과 전통성이 길항하는 근대한문학의 장을 점검하고, 우리 문학사에서 근대한문학 의 역동적 상을 포용할 시점이 되었다. There are three kinds of parties, among the people who wrote Chinese literature. First kind of people worked distantly from the new civilizations, seeking the traditional view of the world, like Kim-taekyung and Jo-geoungsub. Second kind of people worked, showing the tendency that accepted the new civilization, but also holding attachment to Chinese, like I-gi and Ryu-insik. Finally, last kind of people worked, possessing the modernity and traditionality, like Byun-youngman and Jung-inbo. But our history of literature about after the modern times and the period of enlightenment have disregarded the modern Chinese literature that was popular until middle of the 20century. In the modern times, foreign culture crowded the traditional cultural senses out and disbanded the traditional communities. At the same time, it was the peak of accumulating cultural heritages and experiences. Now is the time to check the chapter of the modern Chinese literature, contending with modernity and traditionality, and to handle the dynamics of modern Chinese literature.

가족 갈등에 나타난 분단의 현실과 중간파의 정치의식

김학균(Hak Kyun Kim) 한국현대소설학회 2008 현대소설연구 Vol.- No.38

This paper focuses on family conflicts in Yeom Sang-seop`s late novels(after 1945 years), this conflicts seem to be the allegory of the divided nation and in which he insist for reunite nation by a `between` thought. We analyse <Confusing>(1949), <Divided>·<Reconciliation>(1948) and <A Dawn Breeze>(1948) which comparatively set aside in researching Yeom`s novels. In <Confusing> hero`s family threatened to be death by outer danger resulted from the divided Korean peoples who lived in Manchuria after 1945 Liberation. The Chinese and Japanese peoples managed to live in peace after The World War but Korean divide in two groups and struggled for the initiative. The blood spot in Korean office predicted for the conflicts between two Korean groups which symbols for the war between North Korea and South Korea in 1949. <Divided> and <Reconciliation> are the series novels of which main story is that a couple had two kids were divided because of a different ideology and reconciled passed by 3·8 line which divided Korea into North and South. This couple is an allegory of divided nation. If they didn`t reconcile, their children had a pain under outer nations as symbol of a stepmother. So this novel shows for the Yeom`s desire for the unification of Korea. <A Dawn Breeze> shows for the confusing after 1945 Liberation and predicts the war South and North Korea by the conflict father and son. Two family has a cross ideology. In the case of Park`s family, father is on the right side and his son Byung-jik is on `between` over 3·8 line. In the case of Kim`s family, father is on `between` same as Byung-jik but his son Tae-whan is on right side. So Byung-jik encountered a terror by his father`s member, but he didn`t seek a crime but try to passover 3·8 line. He failed to pass 3·8 line and visited Kim`s family who is planed to by his father-in-law. This story is that if North and South Korea were not to be united again, they are face to be a war between same family. So Yeom`s late novels shows us the prediction of nation`s war and the desire for unification between North and South Korea.

악보부록 : 김진균「산유화 (山有花)」

김진균 (Jin Kyun Kim) 민족음악학회 1996 음악과 민족 Vol.12 No.-

폐결핵치료 중인 환자에서 Rifampicin에 의해 유발된 위막성 대장염 2예

김봉진,권균홍,임창섭,김자영,홍정범,옥미선,배용목,김지연 고신대학교의과대학 2008 고신대학교 의과대학 학술지 Vol.23 No.4

Pseudomembranous colitis (PMC) is a disease caused by Clostridium difficile proliferation. The causative drugs are clindamycin, third-generation cephalosporins, flouroquinolone and so on. Rifampicin has been reported as a cause of PMC in the 1980s, and the frequency of PMC is increasing because rifampicin is a first line drug for anti-tuberculosis therapy. Two patients were recently admitted to our hospital due to watery diarrhea for 1 month and they were diagnosed with PMC by sigmoidoscopy. Their onset age were 74, 72 years old and latent period of symptoms were 60, 129 days, respectively. In one case, the patient displayed coexisting hypertension and diabetes. The clinical symptoms improved after discontinuing the rifampicin and then administering oral metronidazole. We report here on two cases presumed to be rifampicin-induced PMC.

방사선치료시 종양선량 예측 프로그램에 관한 연구

김유현,김창균,박장필 高麗大學校 倂設 保健大學 保健科學硏究所 2003 保健科學論集 Vol.29 No.1

The aim of this study is to develop a computer program which computes in-vivo doses from transmission doses measured during patient treatment using an ionization chamber. As the Kim's papaer, We adopted a straightforward empirical approach using a phantom transmission factor (PTF) which accounts for the contribution from all three factors. We develop the program which computes tumor doses by Microsoft Visual Basic Application program for D_(center) = D_(t)/PTF(d_(g), T_(p))×(SCD/SAD)²× BSF(r_(o))× S_(p)(r_(p,eff)) × TMR(d, r_(p,eff)). To make certain the accuracy of this program, we checked the accuracy for the following cases; in cases of regular or irregular field size, inhomogeneous material included. The errors were within 0.7% for regular field size, 2.5% irregular field size, 3.8% when inhomogeneous material was included in the phantom. It is considered that this program can make the quality control for dose at the time of radiation therapy because it is non-invasive that makes possible to measure the doses whenever a patient is given a therapy as well as eliminates the problem for entrance or exit dose measurement.

和順 綾州의 씻김굿 연구

김균태(Kim kyun tae) 한국역사민속학회 1994 역사민속학 Vol.- No.4