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최박광 건국대학교 교육연구소 1982 교사와 교육(구 교육논집) Vol.6 No.-
靑泉 申維翰 (1681 ~ 1752)이 通信使 製述官의 任務를 띠고, 日本을 향해 釜山을 떠난 것이 1719년 6월 20일이었다. 對馬島를 거쳐 江護를 往復하기까지 약 7개월간, 日本 全國의 知識人들과의 交流를 통해, 詩의 唱和는 물본, 宗敎 · 哲學 · 歷史 · 繪畵 · 한글 · 醫學, 심지어 國際情勢에 이르기까지 多種多樣한 問答이 이루어졌다. 이 교류를 동해 學問의 相互交流도 물론이지만, 當時의 朝鮮知識人들은 敎化란 使命感을 가지고 있었다. 이런 교류가 단순히 學問的이고 實用的인 側面만이 아니고, 自國文化의 선양이란 일종의 文化的 내쇼날리즘의 상극현상을 나타내기도 하였다. 靑泉이 만난 日本 知識人들을 각 學派別로 분류해 보면, 林氏系를 중심으로 한 官學派, 在野의 木下順庵派, 荻生조래派, 伊藤仁齊派, 鳥山芝軒派, 僧侶 등등이었다. 즉 이 들은 18世紀 日本을 代表하는 文人學者들이었다. 비록 靑泉의 日本 滯在期間이 짧았다고 하더라도, 그가 日本 知識人들에게 준 刺戟과 影響은 예상외로 큰 것이었다. 18世紀 前半의 日本人의 知的 要求에 응해 詩文學은 물론, 널리 學問 · 文化 혹은 國際的 視野에 이르기까지 眼目을 넓혀 주었다. 靑泉과의 交聘이 當時 鎖國下에 있었던 日本 知識人들의 知的成長을 가져다 주었음은 물론, 이것이 18世紀 後半 日本文化를 꽃피우는 중요 요소의 하나가 되었다고 할 것이다.
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韓國과 日本의 틈바구니에서 : 詩人 金素雲의 경우 -In the case of Kim So Un-
崔博光 건국대학교 교육대학원 1982 敎育論叢 Vol.2 No.-
Poet Kim So Un(1908~1981) is widely well-known as an essayist, translator, and investigator of Japan. Especially, he has a great influence upon the world of Japanese poetry. Untill his death at the age of seventy-four, he has, in a word, had many vicissitudes. He, who was born in the vortex of the history at the end of the Yi-Dynasty, lost his childboyhood at that time and, in the long run, had an inseparable and evil relation with Japan. Though he had spent the half of his lifetime there since he placed his first foot on the soil of Japan, most of the term of his stay had been spent by others' will, irrespective of his own will. After he, at the young age of twenty, entered on the Japanese Poetry Stage with Poem in translation of the old Korean Folksongs, he also transplanted Korean modern poetry as well as children's song and folksong to Japan. By means of fairy tale, historical story and essay or the like, he not only introduced the Korean culture, art and traditional beauty to Japan, but also vehemently rebuked Japan for its arrogance and cultural narrow-mindedness. He pointed out the tangled interests between two countries and made a great contribution to correction of that point. Needless to say, such efforts and activities stem from love for his country. While his love of the country amounted to the profession that the country is my religion, he sometimes experienced absurd misunderstanding and criticizm. Also, suffering the 'so-called exile' for a long period of 14 years, he had to spend the most important time of his life in Japan, unfortunately. Still, regarding this purge directive as a decoration given to him, on the contrary, he devoted himself to the enhancement of his country's culture and the fellow countrymen's status in Japan. Such efforts and patriotism, at last, were rightly valued, so that his writings came to be carried even in the moral textbook of elementary schools, as the most essential basis of human education, as well as the teaching materials of high schools and universities. That shows the fact that his value is gradually restored. His anguish and pain, as a result, must be enormous, for he ventured to cope with all sorts of the happenings which arose for the unhappy time of history between two countries. However, he regarded them as a mission assigned to him, maltreating himself, and until the very moment of his death, he has tried to be a bridge between Korea and Japan. We must set a high value on it.
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崔博光 建國大學校 敎育硏究所 1982 論文集 Vol.6 No.-
靑泉 申維翰(1681 ~ 1752)이 通信使 製述官의 任務를 띠고, 日本을 향해 釜山을 떠난 것이 1719년 6월 20일이었다. 對馬島를 거쳐 江戶를 往復하기까지 약 7개월간, 日本 全國의 知識人들과의 交流를 통해, 詩의 唱和는 물론, 宗敎·哲學·歷史·繪畵·한글·醫學, 심지어 國際情勢에 이르기까지 多種多樣한 問答이 이루어졌다. 이 교류를 통해 學問의 相互交流도 물론이지만, 當時의 朝鮮知識人들은 敎化란 使命感을 가지고 있었다. 이런 교류가 단순히 學問的이고 實用的인 側面만이 아니고, 自國文化의 선양이란 일종의 文化的 내쇼날리즘의 상극현상을 나타내기도 하였다. 靑泉이 만난 日本 知識人들을 각 學派別로 분류해 보면, 林氏系를 중심으로 한 官學派, 在野의 木下順庵派, 적생조래파, 伊藤仁齋派, 鳥山芝軒派, 僧侶 등등이었다. 즉 이들은 18世紀 日本을 代表하는 文人學者들이었다. 비록 靑泉의 日本 滯在期間이 짧았다고 하더라도, 그가 日本 知識人들에게 준 刺戟과 影響은 예상외로 큰 것이었다. 18世紀 前半의 日本人의 知的 要求에 응해 詩文學은 물론, 널리 學問·文化 혹은 國際的 視野에 이르기까지 眼目을 넓혀 주었다. 靑泉과의 交聘이 當時 鎖國下에 있었던 日本 知識人들의 知的成長을 가져다 주었음은 물론, 이것이 18世紀 後半 日本文化를 꽃피우는 중요 요소의 하나가 되었다고 할 것이다.
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최박광 韓國比較文學會 1999 比較文學 Vol.24 No.-
In the late Chosun dynasty there was an active cultural exchange among historical research methodologists, centering on intellectuals of the Qing dynasty and four scholars (Lee Duk-mu, Park Je-ga, Yoo Duk-kong, Lee Soo-gu) of Korea's Northern School[北學派], which favored adoption of qualities of Qing dynasty culture. One of their main topics of attention was peanuts. These Korean and Chinese scholars came to write poetry and essays about the peanut, and this activity was a major factor in solidifying their fellowship. One can see in these poems that the peanut was a strong stimulant of their intellectual curiosity. The bean family was new to these scholars. (There are many opinions about when and how the peanut, which originated in such South American countries as Brazil and Peru, was introduced into China. It is known as a fact that the peanut was introduced to Korean in 1777.) These scholars were fascinated at learning such interesting facts as its self-pollinatation and self-fertilization underground In these poems they described the peanut empirically, concretely and realistically, in a form of poetry known as silsagusi[實事求是] Of special interest is the essays O-ju-yeon-mun-jang-jeon-sang-go[五洲衍文長箋散稿], arranged in a synthetic way that completed the methodology of historical researches, written by Lee Duk-Mu, grandson of Lee Kyu-gyoung. In summary, these poems and essays about the peanut displayed the scholarship behind the historical research methodology of the Qing dynasty, and Lee Kyu-gyoung's essays, by synthesizing and arranging the findings, epitomized this scholarship.
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