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    화서학파 인물들의 시가에 나타난 옥계구곡의 장소성

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    https://www.riss.kr/link?id=A100105361

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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

    This research sought to examine a part of the gugok culture at the end of the Joseon era through the members of Hwaseo School. Hwaseo School was an academic school seeking development based on the Giho area around Gyeonggi and Gangwon at the end of Joseon, which led practical social movements, such as the righteous army resistance, based on the li-learning spirit (spirit of learning neo-Confucianism while expelling other theories) within the chaotic international conditions. The members focused their interest in managing gugok within the rapidly changing international conditions.
    This article first examines the establishment background of Okgae-gugok in relation to the academic trend of Hwaseo School. It can be known that Hwaseo School inherited the world view of esteeming China from the preceding era, and took the place in which Jojongcheon and Daetongdan were located as their philosophical base. The direct incident which caused the Hwaseo School members to move in group near Jojongcheon was the unsuccessful expulsion movement during the in 1876. Thus, the members moved their place to the vicinity of Jojongcheon, which was their philo sophical base, and established Okgae-gugok at the place.
    Next, this article examined the Okgae-gugok poetry by Pyeong-muk Kim, Jung-gyo You, and In-seok You. Pyeong-muk Kim mostly pursued a life follo wing the teachings of the sages in his poetry. He also expressed the will to prepare a framework for the nation and to defeat foreign powers in order to straighten order and enhance morality. Jung-gyo You, while emphasizing the consciousness of kind, appears to have pursued a life of education. Thus, through poetry, he sought to express the spirit of the Hwaseo School members of encouraging each other and strengthening the solidarity between them. In-seok You focused on the gugok itself, showing a tendency to inherit the tradition of gugoksongs.
    Chapter 4 defines and explains the identity of Okgae-gugok as a place of cleaning one’s body and developing oneself. As a school adhering to the world view of esteeming China, Hwaseo School revealed that the Okgaegugok established by themselves had its philosophical base in Jonhwayangyi (respecting China and defeating the barbarians) as well. Moreover, the members of Hwaseo School revealed that they inherited the academic line coming down from Chu Hsi, Yi I, and Siyeol Song through gugok management. They also revealed that Okgae-gugok, established in this way, was extensively equipped with the essence of a place(location, scenery, time, public character, and private character).
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    This research sought to examine a part of the gugok culture at the end of the Joseon era through the members of Hwaseo School. Hwaseo School was an academic school seeking development based on the Giho area around Gyeonggi and Gangwon at the end of Jo...

    This research sought to examine a part of the gugok culture at the end of the Joseon era through the members of Hwaseo School. Hwaseo School was an academic school seeking development based on the Giho area around Gyeonggi and Gangwon at the end of Joseon, which led practical social movements, such as the righteous army resistance, based on the li-learning spirit (spirit of learning neo-Confucianism while expelling other theories) within the chaotic international conditions. The members focused their interest in managing gugok within the rapidly changing international conditions.
    This article first examines the establishment background of Okgae-gugok in relation to the academic trend of Hwaseo School. It can be known that Hwaseo School inherited the world view of esteeming China from the preceding era, and took the place in which Jojongcheon and Daetongdan were located as their philosophical base. The direct incident which caused the Hwaseo School members to move in group near Jojongcheon was the unsuccessful expulsion movement during the in 1876. Thus, the members moved their place to the vicinity of Jojongcheon, which was their philo sophical base, and established Okgae-gugok at the place.
    Next, this article examined the Okgae-gugok poetry by Pyeong-muk Kim, Jung-gyo You, and In-seok You. Pyeong-muk Kim mostly pursued a life follo wing the teachings of the sages in his poetry. He also expressed the will to prepare a framework for the nation and to defeat foreign powers in order to straighten order and enhance morality. Jung-gyo You, while emphasizing the consciousness of kind, appears to have pursued a life of education. Thus, through poetry, he sought to express the spirit of the Hwaseo School members of encouraging each other and strengthening the solidarity between them. In-seok You focused on the gugok itself, showing a tendency to inherit the tradition of gugoksongs.
    Chapter 4 defines and explains the identity of Okgae-gugok as a place of cleaning one’s body and developing oneself. As a school adhering to the world view of esteeming China, Hwaseo School revealed that the Okgaegugok established by themselves had its philosophical base in Jonhwayangyi (respecting China and defeating the barbarians) as well. Moreover, the members of Hwaseo School revealed that they inherited the academic line coming down from Chu Hsi, Yi I, and Siyeol Song through gugok management. They also revealed that Okgae-gugok, established in this way, was extensively equipped with the essence of a place(location, scenery, time, public character, and private character).

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    참고문헌 (Reference)

    1 김근호, "화서학파의 형성과정과 사상적 특징 ― 서구 문명에 대한 화서학파의 사상적 대응을 중심으로" 한국국학진흥원 (15) : 187-208, 2009

    2 박민영, "화서학파의 형성과 위정척사운동" 10 : 37-70, 1999

    3 오영섭, "화서학파의 사상과 민족운동 (저서)" 국학자료원 1999

    4 권오영, "화서 이항로의 위정척사이념과 그 전승양상" 3 : 190-230, 2008

    5 김평묵, "중암집"

    6 이효숙, "조선 후기 서인 노론계 문인들의 구곡시와 장소성" 국제어문학회 (59) : 109-134, 2013

    7 김현주, "장소와 장소상실" 논형 1-352, 2005

    8 이효숙, "장소성 개념을 통해 살펴 본 <무이도가>와 <곡운구곡가> 비교" 동아시아고대학회 (24) : 115-146, 2011

    9 유인석, "의암집"

    10 송준호, "위정척사파시의 사상적 특질 -의암 유인석의 시를 중심으로-" 한국문학연구소 (14) : 7-21, 1992

    1 김근호, "화서학파의 형성과정과 사상적 특징 ― 서구 문명에 대한 화서학파의 사상적 대응을 중심으로" 한국국학진흥원 (15) : 187-208, 2009

    2 박민영, "화서학파의 형성과 위정척사운동" 10 : 37-70, 1999

    3 오영섭, "화서학파의 사상과 민족운동 (저서)" 국학자료원 1999

    4 권오영, "화서 이항로의 위정척사이념과 그 전승양상" 3 : 190-230, 2008

    5 김평묵, "중암집"

    6 이효숙, "조선 후기 서인 노론계 문인들의 구곡시와 장소성" 국제어문학회 (59) : 109-134, 2013

    7 김현주, "장소와 장소상실" 논형 1-352, 2005

    8 이효숙, "장소성 개념을 통해 살펴 본 <무이도가>와 <곡운구곡가> 비교" 동아시아고대학회 (24) : 115-146, 2011

    9 유인석, "의암집"

    10 송준호, "위정척사파시의 사상적 특질 -의암 유인석의 시를 중심으로-" 한국문학연구소 (14) : 7-21, 1992

    11 유중교, "성재집"

    12 정옥자, "변태섭 박사 화갑기념사학논총" 삼영사 1985

    13 유인석, "국역 의암집"

    14 구동회, "공간과 장소" 대윤 1-328, 1995

    15 姜大德, "華西李恒老의 敎育觀과 華西學派의 九曲經營" 5 : 147-188, 2012

    16 張三鉉, "華西學派와 加平의 文化遺蹟 硏究" 2 : 99-140, 2006

    17 이상원, "19세기 말 화서학파의 <고산구곡가> 수용과 그 의미" 한국시조학회 (27) : 107-142, 2007

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    학술지 이력

    학술지 이력
    연월일 이력구분 이력상세 등재구분
    2020 평가 계속평가 신청대상 (등재유지)
    2015-01-01 등재 우수등재학술지 선정 (계속평가)
    2011-01-01 등재 등재학술지 유지 (등재유지) KCI등재
    2009-01-01 등재 등재학술지 유지 (등재유지) KCI등재
    2007-01-01 등재 등재학술지 유지 (등재유지) KCI등재
    2004-01-01 등재 등재학술지 선정 (등재후보2차) KCI등재
    2003-01-01 등재 등재후보 1차 PASS (등재후보1차) KCI등재후보
    2002-01-01 등재 등재후보학술지 유지 (등재후보1차) KCI등재후보
    1998-07-01 등재 등재후보학술지 선정 (신규평가) KCI등재후보
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    학술지 인용정보

    학술지 인용정보
    기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
    2016 0.79 0.79 0.75
    KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
    0.72 0.72 1.376 0.3
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