단군 인식의 계보와 대종교 『증보문헌비고』·『단조사고』·『신단실기』를 중심으로

정욱재 ( Jung Uk Jae ) 역사문제연구소 2018 역사문제연구 Vol.22 No.1

The study explored understanding the Dangun in academic works during late Chosun and the Japanese Colonization periods. The recognition of the Dangun as the progenitor of Korean people and founder of the nation was formed during the late Chosun and the Japanese colonization periods, with unclear historical understandings. As the need for the new modern nation arose due to internal and external crisis to the Daehan Empire, as well as modern Western culture, the Dangun gained spotlight as the symbol of national identity and fate of the national community. With such understanding, historical narrations on the Dangun was also empowered than the past; one case of such empowerment is the _Jeungbomunheonbigo_ published in the year 1908, during the Daehan Empire period. _Experts in history, culture, and rituals, including Kim Gyo-heon, Kim Taek-yeong, Jang Ji-yeon, Lee Beom-se, and Yoon Hee-gu, participated in the publication of the _Jeungbomunheonbigo_, enriching the narratives of the Dangun with articles of tombs, graves, personal history, epics, and poetries of the Dangun. Kim Gyo-heon, editor and collector for the _Jeungbomunheonbigo_, joined the religion of the Daejonggyo in 1910. Kim, with experiences in publication of the book, rendered himself to the collection and edition of articles and books related to the Dangun, to provide historical basis of his religion. In this regard, he published the Danjosago in 1911, followed by the Sindansilgi in 1914. The Danjosago is a collection of documentations on Dangun, as the first historical text that revealed historical awareness by the Daejonggyo on the Dangun as the religious figure. The Sindansilgi, inheriting the historical awareness and documentations of the Danjosago, describes the history of the Dangun in more objective manner, adopting historical texts like the Dongsagangmok and Yeolha-ilgi. The Sindansilgi is the first history book for the general public that revealed historical awareness of the Daejonggyo, affecting the intellectual strata of the era. Despite the achievements, however, the two books have grave errors as historical publications : In order to deify the Dangun as the origin of the Korean people, the two books adopted several articles under suspicion of fabrication. The historical narrative may not be as nonsensical as the 'Three Pseudographs', the _Gyuwonsahwa_, _Dangigosa_, or the _Hwandangogi_, it should be pointed out that the two books did adopt documentations with unclear origin, or under suspicion of fabrication. Although the Daejonggyo has nothing to do with the Three Pseudographs, such errors in the two books provided false claims that the religion supported the contents of the Three Pseudographs.

金時讓의 생애와 역사의식

정욱재(Jung, Uk-Jae) 한국인물사연구회 2016 한국인물사연구 Vol.26 No.-

This article reviewed the life of Kim Si-Yang (金時讓), and his historical consciousness by analyzing his writings, namely, the Baegyegimun (涪溪紀聞), the Jahaepildam (紫海筆談), and the Hadampasuklok (荷潭破寂錄), etc. Kim was a Confucian scholar who lived throughout the late 16th century and mid-17th century, enduring the time of hardship. In 1612 (4th year by the reign of King Gwanghae), he was exiled to Jongseong, Hamgyeong-do, for posing a ’tabooed question’ for an official examination. In 1618, after 7 years of exile in Jongseong, Kim was relocated to Yeonghae, Gyeongsangbuk-do, before being released from the exile in 1623 due to the Restoration by King Injo. For the 12 years of poor and miserable exile, he devoted himself to researches, enhancing his knowledge and view on the Korean history. In other words, it was the time of the exile that offered Kim a chance to crystallize his thoughts and experiences to write the three books that gained much praise by his successors. Kim viewed the reality of his era, as well as the contemporary Confucian scholars, with differentiated view and criticism. He lamented on the reality where the descendents of the unjust thrive and the descendents of the righteous declined, and emphasized that the reason behind the paradox are lack of historical consciousness and unjust publication of Korean history. In particular, Kim stressed that the Confucian scholars of Joseon lacked education on the history of Joseon, and rather, propagated incorrect historical knowledge. In his point of view, the history education of Joseon didn’t serve its function as mirror of politics and ethics, and he wrote the books in order to correct the errors. Kim may have lived a bitter personal life during the time of national hardship, but he tried his best to keep his criticism on the era and serve his responsibility in the Korean history.

일제강점기 조선인 관료의 백두산 여행과 간도 인식 : 『백두산유람록』을 중심으로

정욱재(Jung Uk-jae) 한국학중앙연구원 2010 장서각 Vol.0 No.24

이 논문은 박영철(朴榮喆, 1879~1939)의 행적과 그가 남긴 『백두산유람록』을 검토한 것이다. 군인 출신의 박영철은 일제강점기에 자신의 삶을 일제의 철저한 협력자로 일관한 인물이었다. 1910년 일제가 대한제국을 강점한 이후 군에서 전역하고 친일 관료의 길을 걸었다. 그는 상당한 한학 실력을 소유하였고 일본어에도 능통하였다. 그리고 여러 종의 저서도 남겼는데, 『백두산유람록』이 그 중의 하나이다. 1921년에 간행된 『백두산유람록』은 박영철이 1919년 7월 28일부터 8월 15일까지 총 19일이 소요되었던 백두산 여행의 전말을 한문으로 자세히 기록한 책이다. 박영철은 백두산을 여행하는 여정에서 관찰하고 들었던 내용, 주변의 자연환경, 지리적 특성, 감상 등을 자세하게 기록하였다. 박영철의 백두산 여행에서 나타나는 특징은 무엇보다 官의 힘을 들수 있다. 당시 웬만한 인물들도 쉽게 할 수 없었던 백두산 여행을 그는 당시 현직 함경북도 참여관의 신분 때문에 용이하게 할 수 있었다. 그는 백두산에서 가는 곳마다 관의 협조를 최대한 받았다. 헌병주재소에서 점심을 먹거나 숙박을 했으며, 백두산 관광의 안전을 위하여 헌병이 백두산 관광에 참여하기까지 하였다. 박영철은 조선과 청국 간의 국경 문제에 대한 역사적 사실을 정확하게 인지하고 있었으며, 백두산정계비 비문의 내용을 토대로 지형을 살펴서 토문강 이북 북간도는 모두 우리 영토이며 두만강이 한계가 될 수 없다고 하였다. 또한 박영철 자신은 일제의 철저한 협력자임에도 불구하고 일제가 1909년 청국과 맺은 간도협약으로 인해 간도 전 지역이 청국의 영토로 들어간 것을 한탄하였다. 간도를 청국에 넘긴 일제의 정책을 정면으로 비판하지 못하였지만, 그는 간도가 조선의 고유 영토임을 분명히 밝혔다. 박영철이 이런 인식을 할 수 있었다는 것은 바로 당시 간도에 대한 정보가 상당히 축적되어 있었고, 간도는 우리 영토라는 관념이 당시 사람들에게 널리 확산되고 있었음을 증명하는 것이다. This article reviewed life of Park Young-chul(朴榮喆, 1879~1939), and his journal Baekdusan yuramrok. Park, a former officer, solely cooperated Japanese colonial government throughout his life as a Pro-Japanese bureaucrat since 1910, when the Daehan Empire was occupied by Japan Empire. He had rich educational background of Chinese literature, and excellent command of Japanese. He also wrote several books and journals, including Baekdusan yuramrok. Baekdusan yuramrok, published in 1921, was written in detailed Chinese, after Park made a trip to Baekdusan(Mt. Baekdu) from July 28th to August 15th 1919. Park made fine notes about what he heard and saw during the trip, natural surroundings and geographic characters, and his musings about them. What made Park ’s trip outstanding was, though, the power of the Government(官). When not everyone could make the trip possible, even the illustrious, he made it possible using his title as the Jurat of Hamgyeongbuk-do. He had full cooperation from the governmental offices wherever he went, had lunch or stayed at the police stations, and even let some police officers join in the trip. Park recognized historical facts regarding the border dispute held between the Kingdom of Chosun(later Daehan Empire) and Ching Empire quite accurately, and contended that the territory of Chosun should include the Bukgan-do, north of Tomun river, and cannot be limited to the Duman River, based on the inscription of Baekdusan jeonggyebi; and even lamented that the entire Gando area was incorporated to the Ching Empire by the Gando Agreement in 1909, even he himself was a Japanese cooperator. He couldn’t criticize the decision of the Japanese Colonial Goverment that gave Gando to the Ching, but opinionated clearly that the area was territory of Chosun. His understanding about Gando proves that informations about the land was culminated through time, and that many Koreans recognized the area as the territory of Chosun.

황윤석의 義盈庫 仕宦期 의영고의 위상 ―『頤齋亂藁』를 중심으로―

정욱재 ( Jung Uk-jae ) 고려대학교 민족문화연구원 2023 民族文化硏究 Vol.98 No.-

이 글은 황윤석의 『이재난고』를 통해 18세기 의영고의 위상과 다양한 모습을 살펴보았다. 의영고는 고려후기에 명칭이 등장한 관청으로 조선시대에 들어와 왕실공상에 참여하는 공상아문의 하나로 호조의 종5품아문에 속하였다. 임진왜란 이후 의영고의 위상은 낮아져서 主簿가 주재관이 된 종6품아문이 되었고, 1882년에 혁파될 때까지 종5품아문으로 회복되지 못하였다. 『이재난고』를 통해 본 의영고는 관찬자료에서 쉽게 찾아볼 수 없는 현실적인 모습을 드러내고 있었다. 의영고의 세 관원, 즉 주부는 國忌日에 素膳을, 직장은 대궐 안에서 龍枝와 기름(油)을, 봉사는 黃燭을 각각 진배하는 것을 주관하는 등 각자의 업무가 원칙적으로 각각 달랐다. 그러나 황윤석이 근무하던 당시에는 업무 분장에 상관없이 해당일에 입번하는 사람이 의영고의 직무를 처리하고 그 책임도 입번자가 담당하는 관습이 생겼다. 공상물자를 마련하는 방식도 공안에 기재된 토산 현물을 지방에서 수취하거나, 아문에 속한 장인을 통해 물품을 직접 제작하여 궐내에 진배하던 조선전기와 다르게 18세기 의영고는 공인을 통해 소요 물품을 납품받는 형태로 전환된 모습을 보였다. 공물아문에서 담당하던 공물 관리와 조달의 업무가 공인에게 전가되면서 의영고에 비축된 공물은 없고 장부만 관리하면 되는 당대의 상황은 조선전기에 없던 장무서원을 출현하게 만들었다. 즉 현물관리가 아닌 장부 관리가 주요한 업무가 되었기 때문에 장부관리와 문서 행정을 위한 전문적인 사람이 더욱 필요한 것이다. 17세기 전반기까지 등장하지 않았던 掌務書員이 1768년 7월부터 1769년 6월까지 황윤석이 근무한 의영고에 마치 정식 직원처럼 등장하게 된 것은 이런 시대적 변화를 반영한 것이었다. 19세기에 편찬된 「육전조례」에 장무서원이 의영고 소속 서리로 공식 기재된 것은 이런 당대의 현실을 반영한 것에 불과하였다. 『이재난고』는 관찬자료에서 미처 포착할 수 없는 시대적 변화의 단면을 수록하여 조선후기 역사상을 현장감 있게 파악할 수 있는 단서를 준다. This article reviews the status and various aspects of the Euiyeonggo (義盈庫) in 18th century as cited in the Yijaenango (頤齋亂藁) by Hwang Yun-seok. The name of Euiyeonggo, the Royal Procurement Office and Hwang's first office in Hanyang, was first seen in the articles of late Goryo period. The Euiyeonggo was then designated as a branch of the Ministry of Taxation (Hojo; 戶曹), Amun in the 5th Jong rank, led by officials of Ryeong (令) rank, to manage oil, honey, yellow beeswax, vegetables (素膳), and peppers, etc. However, after the Imjin Invasion, the status of Euiyeonggo was demoted to the 6th Jong rank led by lower officials in the rank of Jubu (主簿) instead of Ryeong, and never recovers its former status until the reform in 1882 (19th year by the reign of King Gojong). Thus the Euiyeonggo as described in the Yijaenango shows more realistic aspect of the era never seen in the official documents. First of all, the Yijaenango shows that the 3 ranks of Jubu, Jikjang (直長), Bongsa (奉事) managed different tasks. The official documents dictate that the Jubu manage delivery of vegetables for Royal Memorial Day services, the Jikjang managed delivery of Yongji (龍枝) and oil in the palace, and the Bongsa delivered yellow beeswax candles (黃燭). However, according to Hwang, the officials on duty took charge of the entire duties of the Euiyeonggo, regardless of their ranks and designated duties. The procurement of supplies by the Euiyeonggo also changed. In the early Joseon period, the Gongsangamun, or the Ministry of Royal Procurement, received local supplies in the official documents, or allocated products by royal artisans in the palace. However in 18th century, with no royal artisans in the Amun, the Euiyeonggo received its supplies from local and private artisans and traders. As its function of production and procurement was ascribed to local artisans and traders, the Euiyeonggo had to hire its own Jangmuseowon (掌務書員), or the Royal Accountant, for more professional management of it accountants and documentations. The fact that the Royal Accountant appeared during Hwang's tenure in the office from July 1768 to June 1769, is a reflection of such changes. In other words, the designation of Jangmuseowon officials as official members of the Euiyeonggo, is only the reflection of such trends in 19th century Joseon, and the Yijaenango, a personal accounts, gives more detailed clues on the reality of the late Joseon than official documents of the era.

CFD-DEM 연동 기법을 이용한 폭발 압력에 따른 함정용 채프운의 분포 특성 분석

정욱진(Uk Jin Jung),손동우(Dongwoo Sohn),김문홍(Munhong Kim) 대한기계학회 2022 대한기계학회 춘추학술대회 Vol.2022 No.11

국가기록원 소장 ‘이왕직 관련 자료’의 현황과 가치

정욱재(Jung, Uk-jae) 한국학중앙연구원 2014 장서각 Vol.0 No.31

이 글은 국가기록원에 소장된 ‘李王職 관련 자료’의 소장 현황과 가치를 조사·정리한 것이다. 국가기록원에는 조선총독부 자료가 75,000여권이 보관되어 있으며, 이 속에 ‘이왕직 관련 자료’가 들어 있다. 국가기록원 소장 ‘이왕직 관련 자료’는 크게 세 가지로 구분할 수 있다. 첫째, 조선총독부에서 생산한 이왕직 관련 문서만을 모은 문서철로, 가장 많은 분량을 차지한다. 둘째, 조선총독부에서 생산한 다른 부문의 문서철속에 이왕직에 관련된 자료가 들어 있는 경우이다. 셋째, 해방 이후 국내에서 생산한 이왕직 관련 기록물들이다. 이를 다시 자료의 성격과 내용에 따라 ① 이왕직 예산 관계 기록, ② 이왕직 재산 관계 기록, ③ 이왕직 경비 관계 기록, ④ 예규 관계 기록 등으로 구분할 수 있다. 국가기록원 소장 ‘이왕직 관련 자료’는 여러 가지 면에서 중요한 가치를 지닌다. 우선 조선총독부가 생산한 문서 자료는 일제가 李王家를 어떻게 바라보고 통제하고 있는지를 잘 보여준다. 특히 방대한 분량의 1930년대 이왕가 예산 관련 문서철은 이왕직의 실질적인 운영 모습을 보여준다. 일제강점기 이왕가 인물들에 대한 연구가 거의 이루어지지 않는 상황에서 국가기록원 소장 ‘이왕직 관련 자료’는 당시 조선왕족에 대한 연구에 중요한 의미가 있다. 국가기록원 소장 자료 외에 이왕가 인물들의 구체적인 동정을 가진 자료를 국내에서는 발견하기 어렵다. 그러므로 그 자체만으로도 중요한 가치를 가지고 있는 셈이다. 그밖에 각종 ‘인사법규’, ‘비서예규’ 문서철들은 1930년대 이후 이왕직의 직무 상황을 보여주며, 이왕가가 일본에 소유하였던 토지, 저택 등에 관한 자료도 이왕직과 이왕가의 연구에 반드시 검토되어야 할 중요한 자료이다. 1945년 해방 이후에 나온 ‘이왕직 관련 자료’는 주로 이왕가가 소유했던 토지 관계 서류인데, 이왕가 소유 재산이 전국에 걸쳐 상당한 규모에 달하고 있음을 보여주는 자료이다. 현재 이왕직과 이왕가 구성원에 관한 역사학계의 실증적·구체적 연구는 상당히 드물다. 베일 싸여 있는 이왕직 연구를 위해서라도 국가기록원에 소장된 ‘이왕직 관련자료’가 조명을 받아 그 가치가 인정받았으면 한다. This article analyzed current status of ‘Yiwangjik (李王職)-related materials’ in more than 75,000 collections related to the Japanese Government General of Korea, collected by National Archives of Korea and thier values. There are 3 types of Yiwangjik-related materials, namely: document files that only gathered Yiwangjik-related documents; document files for another subjects that contain articles related to the Yiwangjik; and records created after the Korean Liberation. The Yiwangjik-related materials of the National Archives have several important values. Most of all, the documents from the Government General show how the Japanese Government viewed and controlled the Yiwangjik and Yiwangga (李王家), or the former royal family of Joseon. For example, the financial files of the Yiwangga indicates the practical management policies of the Yiwangjik. Therefore, while almost none of the Yiwangga royalties has been researched, the Yiwangjik-related materials in the National Archives have importance in exporing royalties of the Joseon Dynasty of the era. It is still hard to find articles that recorded specific status of the Joseon royalties. In this context, records related to land and housing ownership of the Yiwangga in Japan should also be examined carefully. The materials created after the Korean Liberation in 1945, which mainly recorded land ownership of the Yiwangga, are also noteworthy. It indicates that the assets of the Yiwangga were widely spread across the country. Yiwangjik and their members have rarely been researched practically or pragmatically by the Korean History researchers. To unveil their secrets, therefore, the Yiwangjik-related materials should be available for the researchers to recognize their true value.

조선유도연합회의 결성과 ‘皇道儒學’

정욱재(Jung Uk-Jae) 독립기념관 한국독립운동연구소 2009 한국독립운동사연구 Vol.0 No.33

일제는 1937년 중일전쟁을 일으키면서 조선의 인적·물적 자원의 수탈을 뒷받침하는 이데올로기로써 ‘內鮮一體’를 표방하는 ‘皇民化’ 정책을 실시하였다. 이런 정책은 유림에게도 적용되었다. 조선총독부는 1939년 10월 16일 전국적인 유림단체인 조선유도연합회를 조직한 후 각도 연합회와 지부를 결성하는데 힘을 쏟았다. 1939년 11월 14일 충청북도 유도 연합회가 결성된 것을 시작으로 1941년 3월 12일 강원도 유도연합회의 결성까지 전국 각도별 조직이 완료되었다. 조선유도연합회는 일제강점기 마지막에 등장한 최대의 유림단체로 일제의 침략전쟁에 적극적으로 협력한 관변단체였다. ‘총동원체제’의 철저한 통제정책 아래에서 항일의식을 여전히 견지한 일부 유림은 은거하며 침묵할 수밖에 없었다. 조선유도연합회는 주로시국 강연과 각종 강연 및 강습에 힘을 쏟았다. 이는 유림과 일반 민중의 정신적 동요를 막는 동시에 일본 제국의 충량한 황국신민으로 세뇌를 시키려는 의도였다. 조선유교연합회의 활동을 이념적으로 뒷받침한것이 이른바 ‘황도유학’이었다. ‘황도유학’은 일본 식민주의 관학자 高橋亨에 의해 본격적으로 공론화 되었다. 高橋亨이 주장한 ‘황도유학’은 일본의 신국사상, 즉 천황이 정점에 있는 神道가 유교와 결합되어 이루어진, 忠孝一致의 일본화 된 유교를 의미하였다. ‘황도유학’을 주창한 목적은 조선 민중이 일본의 침략전쟁에 자진하여 인적 · 물적 자원을 바치도록 하는 정신과 태도를 갖게하는 것이었다. 日帝協力儒林인 안인식과 이명세는 이런 ‘황도유학’을 더욱 확대하고 포장하였다. 안인식은 일본의 국체와 유학을 결합시킨 충효일치의 일본화 된 유학에 다시 공자의 대동사상을 연결시켜 일제의 소위 대동아전쟁을 합리화시켰다. 이명세는 태평양전쟁을 정의로운 전쟁일 뿐만 아니라 동양을 위한 숭고한 義戰으로 격상시켰다. 안인식 · 이명세 등은 조선의 유림에게 조선시대에 이룩한 난숙한 경지의 성리학을 버리고 일본화 된 유교, ‘황도유학’을 수용하여 충량한 황국신민으로 일본천황과 일본제국을 위하여 자발적으로 헌신하라고 요구하였다. 이러한 활동은 유교와 유림에 대한 환멸을 불러 일으켰으며, 이미 위축된 유교는 사실상 재기할 수 없는 타격을 받았다. 일제협력유림이 주장한 ‘황도유학’은 전시대에 이룩한 높은 수준의 유학사상의 단절을 초래하여 한국 유학사상의 발전적 흐름을 끊은 악영향을 남겼다. As Japanese imperialism brought about the Sino-Japanese War in 1937, it executed a management policy, which made the Korean people be loyal to the Emperor of Japan, standing for assimilation as an ideology to support its plundering Korean human and material resources. Such a policy applied to Confucian scholars. Organizing the Chosun Federation of Confucianism, a nationwide organization of Confucian scholars, on the 12th of March, 1939, the colonial Japanese government tried to form provincial federations and their branches with all force. From the establishment of the Chungcheongbuk provincial federation on 14th of November, 1939 till the establishment of Kangwon provincial federation on 12th of March, 1941 the organization of federation by each province was completed. The Chosun Federation of Confucianism, the last and biggest organization of Confucian scholars, was a body of government circles which actively cooperated with the aggressive war of Japanese imperialism. Under the thorough control policy of the system of a general mobilization some Confucian scholars who still clung to anti-Japanese consciousness could not but go into retirement or keep silent. The Chosun Federation of Confucianism rendered services chiefly to lectures and short training courses including lecture meetings on the situation. This was an intention to control the agitation of the Confucian scholars and the mass of the people as well as to brainwash them to be loyal to the Emperor of Japan. Japanized Confucianism was to support the activities of the Chosun Federation of Confucianism ideologically. Japanized Confucianism became famous to the people in earnest by a Japanese scholar of a national school and colonialist, Dakahashi Doru. Japanized Confucianism that he advocated was Confucianism combined with the religion of the Japanese people and had ideas that “loyalty accords with filial piety”. Its aim was to make the Korean people have the mind and attitude to present their human and material resources voluntarily to the aggressive war of Japanese imperialism. In-Sik Ahn and Myeong-Se Lee who were pro-Japanese Confucian scholars enlarged and paved it all the more. In-Sik Ahn connected Japanese Confucianism with the political thought pursuing a utopian society and rationalized the Sino-Japanese War. Myeong-Se Lee raised the Pacific War to a just war as well as a noble and righteous war for the Orient. In-Sik Ahn, Myeong-Se Lee and others asked other Confucian scholars to abandon Sung Confucianism which ripened during the Chosun Dynasty and accept Japanized Confucianism, and devote themselves to the Emperor of Japan and imperial Japan. Their activities aroused disillusion about Confucianism and imperial Japan. In fact, Confucianism which withered already was hard hit. As Japanized Confucianism maintained by the pro-Japanese Confucian scholars caused a break of high level Confucian ideas which was accomplished in the previous era, it had bad influence on the evolutive flow of Korean Confucian ideas.

『檀祖事攷』 저술에 관한 검토

정욱재(Jung, Uk-Jae) 한국사학사학회 2005 韓國史學史學報 Vol.0 No.12

『Danjosago(檀祖事攷)』, currently known as the Park Eun-sik(朴殷植)'s writings, is the book that contains the selection of, and the author's opinions for, the national and overseas records about the Dangoon(檀君) and Kojoseon(古朝鮮). This book is the first that showed the historical perceptions of the 『Danjosago(檀祖事攷)』, and the basic literature that gave shape to understandings of the Daejongkyo about the Dangoon and Kojoseon. The writings mentioned in the 『Danjosago(檀祖事攷)』became the common articles for the history books of Daejongkyo written thereafter, and the discussion in the 『Danjosago(檀祖事攷)』formed the basis for the historical perception of Daejongkyo(大倧敎). The Daejongkyo history books after the 『Danjosago(檀祖事攷)』 were all influenced by the 『Danjosago(檀祖事攷)』, and most of all, 『Shindanshilki(神檀實記)』 was the most loyal successor to the 『Danjosago(檀祖事攷)』. The 『Danjosago(檀祖事攷)』 contained the historical records of the government which were difficult to contact at that time, and many other national and overseas articles. Such collection and arrangement of the articles were done by Kim Kyo-heon(金敎獻). Kim could access to lots of records ofthe government as the publication member for the governmental history articles, and that records became the basis for the 『Danjosago(檀祖事攷)』. Kim primarily collected and edited the records of Dangoon and Gojoseon, and the records were obtained by some Daejongkyo believers such as Yoon Se-bok(尹世復). When Park stayed in Yoon's house for the refuge, he completed many writings including the 『Danjosago(檀祖事攷)』 in a year because of those articles collected by the Daejongkyo brotherhood. On the other hand, 『Danjosago(檀祖事攷)』 used articles of Daejongkyo which were selected, edited and distorted on the basis of the religious belief, and this became the defect of the writing. But it must be noted that the 『Danjosago(檀祖事攷)』renewed the historical view for the Dangoon and Kojoseon based on many articles that were hard to get those days, and based on that historical view, contributed to the spiritual support of the Resistance movement against Japan.

性齋 許傳의 경세론

정욱재(Jung, Uk-Jae) 한국인물사연구회 2013 한국인물사연구 Vol.19 No.-

This article analyzed Heo Jeon’s Theory of Governance or Kyung-se-ron(經世論). The theory is the result of arduous study by Heojeon, a 66-year-old master Confucian, who acknowledged paradox of 19th century Korean society and tried to resolve it. The theory reflected both historical reality of the era and the scholar’s status. As a member of Seongho Hakpa(星湖學派), he also tried to understand and resolve social problems following Confucian value system. The ideal country the scholar dreamt of was, after all, the country of virtue where the noble scholars, or Sajok(士族) ruled the country based on agriculture-based economy. He thought the ideal common people of such country should work hard on the field and gingerly respect the reign led by ideal noble scholars, who should participate in the politics and lead the people to the virtuous way. Therefore in his theory, education of the noble scholars was always emphasized. He also criticized the reality that talented scholars get no job in the government, but his scholars were the noble ones. However, the theory did not ignore common people. The fact that he chose ‘To Select the Right Official’ as the first item of his theory, reflects his analysis that Yimsool Minran was caused by greedy officials steal from the common people. He therefore emphasized the importance of ‘Selecting the right Officials’ and ‘Letting the Commoners Speak’ through official channels. He also emphasized the regulation of monetary circulation, for he thought that both personal ownership for the fields and paying tax with money impoverish the people. In conclusion, Heojeon, as devoted Confucian scholar, couldn’t think of other options than noble scholars as politicians, Confucianism as chief philosophy, and agriculture as the center of economy. In his mind, an ideal country should be agriculture-centered, and distribution of wealth should be based on the agriculture. That is why he lectured King Chuljong of ‘the essence of study’ and strengthening education for noble scholars.

李始榮의 『感時漫語』 硏究

정욱재(Jung, Uk-jae) 한국사학사학회 2001 韓國史學史學報 Vol.0 No.4

『Kamsimanuh: The essay to discuss historical events』(感時漫語) is a book of historical review, which was written by Lee-si young(李始榮) who was one of leading persons in provisional government of Korea and the first vice president of Republic of Korea. Written in classical chinese letters, This book was published in 1934. seventies pages, twenty-three chapter, and came out in Shanghai, china, 『Kamsimanuh』 is not written on a definite standard. the first motivation to publication of this book is to refute 『Chosun』(朝鮮) which was written by Huang-yan pei(黃炎培), one of famous pedagogists in modern China. Came out in 1929, 『Chosun』 was not only for the purpose of bringing chinese people to an awareness of the realities of international situations, but based on the feeling of crisis that china would be ‘the second Korea' Based on materials of Japanese scholars and the Japanese government general in Korea, Huang-yan pei could`t help distort the history of Korea and the realities of Korean people in 『Chosun』. Because of such a reason, Lee-si young wrote 『Kamsimanuh』 to criticize 『Chosun』 Despite of smaller quantity, 『Kamsimanuh』 shows various historical facts related to the period from Ancient times to Modern times in Korea and Lee-Si young's comments on them. Lee-si young contradicted Huang-yan pei whose work, 『Choson』, had distorted Korean history. So, Lee-Si young emphasized the originality and the subjecthood of Korean history as well as the Korean quality. But this hadn't a single purpose of this essay. In Chapter 20 ‘a China's instruction', Lee-Si young said that both China and Korea were being suffered from Japan, and Korea had already lost the sovereignty, thus China needed to establish the co-anti-Japan battle line with Korea. In 『Kamsimanuh』, several works written by Kim-Gyo hun(金敎獻) were cited. Lee-Si young especially often referred to Kim Gyo-hun's works in historical section of ancient Korea. This means that he strongly got influenced from the historical cognition of (大倧敎: a Korean typical religion which originated from the religion named Dong-Hak). So 『Kamsimanuh』 has several important meanings as follows. ① This book is a historical work which put the basis on the historical cognition of and was published in China. It's more meaningful that this is a first one which contradicted chinese works related Korea history in the eyes of Korean ② 『Kamsimanuh』 was written by Lee-Si young, a important official of the Provisional Government of Korea. Only Lee-si young, right-nationalists who led the Provisional Government, wrote a historical work. So we can confirm the historical cognition of right-nationalist leaders through this book. ③ This book extends the limit of nationalist history more widely.