19세기 중반 남부베트남의 地主像

崔秉旭(Choi Byung-Wook) 동양사학회 2004 東洋史學硏究 Vol.88 No.-

This article aims at constructing a realistic and concrete image of the southern Vietnamese landlord. By the various politicians and scholars, the image of southern landlords has been shaped by the political purposes and by the methodological theories rather than by the serious study based on the solid materials. The political purposes have been managed by the revolutionary and nationalist groups who have agreed, though unintentionally, on the point that the pre-colonial landlords should be labelled reactionary or backward. And the methodological theories have been applied by the scholars who tried to use the pre-colonial peasant society as the background of the nature of the peasant society during the colonial period. Well known main themes are 'Moral Economy' and 'Rational Peasants.' To be used to prove either theme, both the pre-colonial peasants and landlords should be claimed as the beings of 'moral' or 'rational' without enough evidence. By the careful study on the recently found documents such as 'The Will of Tran Van Phien Couple (1857),' 'The Will of Tran Van Hoc Couple (1876)', and 'The Land Trade Bills' of southern Vietnam, this article challenges to illuminate several points of the southern past of the landlords in the context of the historical change of the southern society before the French presence. In addition, this article has the goal to confirm the traditional peasant society of the 19th century was neither of moral economy nor of the rational peasants. Four issues are discussed in this article. First is the way of settlement. In contrast to other previous works on this kind of issue, author's emphasis goes to the fact that a southern landlord's origin was a poor peasant, and the 19th century southern landlords were aware of their roots as the immigrant peasants, thus their identity was more closer to the peasant class than to the privileged ruling class. Southern landlords were more interested in investing their surplus into land rather than into official career. This is an important aspect of southern landlords considering that the existence of the 19th century landlords in other regions, north and center, was related to the official status, power, and wealth. Various ways of land accumulation of southern landlord are discussed in the second chapter. Not only the legal ways such as trade, clearance, and inheritance, but also the hiding land, bribing officials, and purchasing the land by the small children's names to get more land were used. What encouraged the landlords to accumulate land was the desire to increase the rice product. Landlords were strongly market oriented. Southern rice was connected to the international traders who were linking the southern landlords to the international markets. Next discussion is about the landlord-tenant relation. The reality in the relation of the landlords to their tenants informs us of the broader prospective on the nature of the peasant society of the southern Vietnam. The relation was 'rational' rather than 'moral' form the points of both sides, landlord and tenant. But it was not based on the tension or potential conflict as the vindicators of the rational peasants theme claim. It was rational due to a mutual demand. Landlords needed manpower, while the tenant needed a safe shelter. Exploitation from the landlords could not be attempted because the tenants were well prepared to leave to another place whenever they felt the condition was not good enough. From the point of the landlord, tenant was not the object of exploitation but the precious manpower to increase his rice product. Tenant, in turn, regarded landlord as the protector as long as the condition was acceptable. Consequence was the compromise between the former and the latter, and the co-existence of the both. Based on this relation, at any rate, landlord class was gradually growing as a dominating element over the southern society as a whole before the French presence.

KIKO 통화옵션의 헤지효과 분석

최병욱 ( Byung Wook Choi ) 한국파생상품학회 2013 선물연구 Vol.21 No.1

논문(論文) : 청조(淸朝)의 기독교(基督敎) 제한정책(制限政策)과 태평천국(太平天國)

최병욱 ( Byung Wook Choi ) 강원대학교 사학회 2008 江原史學 Vol.0 No.22·23

충돌과 화합

최병욱(Choi, Byung Wook) 한국교회사연구소 2016 敎會史硏究 Vol.0 No.48

이 연구는 중국인 천주교도이자 청년 시절 예수회 신부였던 마샹보[馬相伯]의 활동과 사상을 살펴봄으로써 그가 중국 근대사회의 흐름에서 겪어야 했던 내적 문화충돌의 경험은 어떠했으며, 예수회를 탈퇴한 이후 정치무대에서의 활동과 다시 교회에 돌아와 천주교 토착화를 위해 어떻게 천주교와 중국 문화와의 화합을 꾀했는가를 살펴보았다. 이 연구는 크게 두 가지 주제로 서술하였다. 첫째, 청년 시절 예수회 신부이자 민족주의자로서의 충돌의 과정을 서술하였다. 마샹보는 천주교 집안에서 태어나 천주교 교육을 받고 자랐지만, 전통 유학교육도 함께 받았다. 그가 태어났을 때는 아편전쟁이 발발한 시기였다. 이제 천주교는 이전과는 달리 열강의 힘을 업고 들어온 종교가 되었다. 천주교 선교정책에 변화가 발생하면서 마샹보의 내면에서 문화적 충돌이 발생하게 되었고, 예수회를 탈퇴하게 된다. 둘째, 마샹보의 중국 천주교 토착화 방법에 대해 서술하였다. 마샹보가 인생의 전반기에 예수회 신부이자 민족주의자로서의 내적 충돌을 겪었다면 인생의 후반기에는 천주교와 중국문화와의 화합을 꾀하고자 중국 천주교의 토착화를 위해 힘썼다. 당시 중국 사람들은 천주교를 서양인의 종교 즉, ‘양교’(洋敎)로 간주했다. 천주교 및 외국 선교사의 ‘양’의 이미지를 바꾸기 위해서 가장 유효한 방식은 바로 중국 천주교의 토착화이다. 마샹보는 천주교의 ‘양교’ 이미지를 바꾸기 위해서는 먼저 외국 선교사들이 중국의 국적을 취득해야 하고 중국어를 배워 중국어로 선교할 것을 주장했다. 또한 학문 선교를 주장하면서 천주교 대학 창립에 앞장섰으며, 마테오 리치적 방법으로 중국에서 천주교가 뿌리내릴 것을 주장했다. 마샹보는 ‘양교’의 천주교가 토착화의 과정을 거치면 서양의 종교가 아니라 중국 사회에 융합되어 중국 고유의 종교가 될 것을 의심하지 않았다. 이후 마샹보의 중국 천주교의 토착화에 대한 노력은 사회의 광범위한 동의를 얻었다. 그는 중국 천주교 토착화 운동에서 선구자의 역할을 했다고 평가할 수 있다. This study looked into activities and thought of Maxiangbo who used to be a Chinese Catholic and a Jesuit father in his youth, in order to investigate his internal experience of cultural conflict to be faced in the flow of Chinese modern society and his activities at political stage after his withdrawal from the Society of Jesus and also to investigate how he tried harmony between Catholicism and Chinese culture for inculturation of Chinese Catholicism when he returned to the church again. This study described two main subjects. First, it described as a Jesuit father in his youth and conflict process of Maxiangbo as a nationalist. Maxiangbo was born from an Catholic family and was raised with Catholic education but he also receive a traditional Confucianism education. He was born when the Opium War broke out. Unlike before, Catholicism became a religion which entered into China carrying powers on its back. There occurred cultural conflict inside Maxiangbo as change arose in Catholic mission policy and he withdrew from the Society of Jesus. Second, it described Maxiangbo"s inculturation method of Chinese Catholicism. While Maxiangbo experienced internal conflict as a Jesuit father and a nationalist during the first half of his life, he tried to harmony between Catholicism and Chinese culture for inculturation of Chinese Catholicism during the latter half of his life. Then Chinese people considered Catholicism as western religion, i.e. "yangjiao(洋敎)". The most effective way for Catholicism and foreign missionaries to change image of "west" was the very inculturation of Catholicism. Maxiangbo insisted that foreign missionaries had to acquire Chinese nationality and to learn Chinese language in order to change image of "yangjiao" and to propagate religion in Chinese language. In addition, insisting study mission, he took the lead in foundation of Catholic college and also insisted to take root of Catholicism in China through the adaptive method of Matteo Ricci. Maxiangbo had no doubt that Catholicism of "yangjiao" became the religion indigenous to China after having been fused into Chinese society from western religion if it went through process of inculturation. Afterwards, Maxiangbo"s efforts for inculturation of Chinese Catholicism gained broad agreement of society. It can be said that he played a role of pioneer in inculturation movement of Chinese Catholicism.

천주교도(天主敎徒) 마상백(馬相伯)의 종교(宗敎)ㆍ정치사상(政治思想)

崔炳旭 ( Choi Byung Wook ) 중국사학회 2019 中國史硏究 Vol.0 No.118

This research studies the religious and political idea of Maxiangbo, a Chinese Catholic as well as a priest of the Society of Jesus in his early days, in terms of sacred vs. secular and China vs. the West. Three areas will be reviewed in this research. First, the religious thought Maxiangbo had by the time when he returned to Church after he had left the Society of Jesus and was involved in politics was studied. Second, his political idea represented in his published writings as a politician who was in various political realms in his entire life and the theological background behind the thought were reviewed. Third, in the conclusion, his religious and political ideas that demonstrated both the element of sacredness vs. worldliness, and China vs. the West were evaluated. Maxiangbo, who lived almost a century from 1840, the year he was born, to 1939, the year he died, lived his whole life with the modern and contemporary history of China. Throughout the lifetime, he considered China while learning about the West, concerned the interest of his nation while following the Catholic Church, managed the government of the Qing dynasty and the Republic of China while having the faith in Roman Catholicism, was a Jiangnan nobleman in the traditional era while being a Catholic priest influenced by the western philosophy, and worried Chinese people in crisis while saving individual souls, which is ultimately induced the idea of sacred vs. secular and China vs. the West.

천주교인 馬相伯의 교육활동(1898~1906) -公敎精神의 실천을 중심으로-

최병욱(Choi, Byung-Wook) 강원대학교 인문과학연구소 2020 인문과학연구 Vol.0 No.66

이 연구는 1898년에서 1906년까지의 중국 천주교인 馬相伯의 교육활동에 대해 살펴보았다. 특히 가톨릭 정신(公敎精神)이 마상백의 교육활동에 어떻게 녹아들어 있는지를 고찰해 봄으로써 천주교인으로서의 마상백의 진정한 교육사상을 살펴보고자 하였다. 이를 위해 마상백의 교육활동의 사상적 배경, 震旦學院의 설립과 교육과정의 고찰을 통한 교육모델, 진단학원의 운영 방식에 따른 예수회와의 갈등과 진단학원을 떠나 復旦公學을 세우게 되는 과정 등을 서술하였다. 이러한 마상백의 교육활동의 고찰을 통해 그의 교육개혁의 바탕이 가톨릭 정신이었음을 확인할 수 있다. 마상백은 가톨릭 정신을 바탕으로 중국의 천주교 상황을 개선하고 보다 나아가서는 중국의 교육을 근본적으로 개혁하고자 활동했다. In this study, Chinese Catholic Maxiangbo’s educational activities from 1898 to 1906 were examined. In particular, how Catholic spirit dissolved in Maxiangbo’s educational activities was studied to examine Maxiangbo’s genuine educational thoughts as a Catholic. For this, background of Maxiangbo’s educational activities, education model by studying establishment and educational processes of Aurora Academy, conflicts arose between him and Society of Jesus because of his ways of operating Aurora Academy, and processes of establishing Fudan University after he left Aurora Academy were described. By studying his educational practices, it was proved that his educational reform were based on the Catholic spirit. Based on the Catholic spirit, Maxiangbo tried to improve the situation of Catholic in China and furthermore, he tried to basically reform the education in China.

5·4운동 시기 陳獨秀의 기독교 인식 변화

최병욱(Choi, Byung-Wook) 강원대학교 인문과학연구소 2021 인문과학연구 Vol.- No.69

진독수는 1915년에 『신청년』을 창간하여 신문화운동을 주도하면서 민주주의와 과학을 앞세워 봉건적 유교 비판을 중심으로 한 종교 비판에 앞장섰다. 1920년에는 「기독교와 중국인」이라는 글을 발표하여 예수의 숭고하고 위대한 인격을 찬양했다. 그러나 1922년에 발표한 「기독교와 기독교회」에서는 기독교 비판에 앞장섰다. 이러한 진독수의 기독교 인식에 대해 대부분의 연구들은 비판-옹호-비판이라는 도식적 결론을 내리고 있다. 그러나 진독수는 무조건적인 기독교 비판 혹은 옹호의 입장에 있었던 적은 없었다. 5·4 사건 이전 진독수는 孔敎에 반대하는 관점에서 기독교 존재의 합리성을 긍정하였고, 오로지 孔敎만을 숭배하는 관점을 부정하였다. 「기독교와 중국인」에서는 기독교 수용의 자세를 가지긴 했지만, 기독교 교리의 문제점과 중국 기독교회의 잘못된 점을 객관적 시각으로 비판하였다. 또한 「기독교와 기독교회」에서는 중국사회에서의 기독교회의 잘못된 행위에 대해 강력히 비판했지만, 기독교와 기독교회를 분명히 구분할 것을 제시하였다. 이렇게 정치 · 사회적 변화 속에서 그의 기독교 인식의 변화는 있었지만, 기독교에 대한 맹목적 비판과 옹호, 부정과 긍정을 주장하지는 않았다. 오히려 그의 기독교 인식은 이질적인 종교와 공존을 모색해 가는 모습을 보여주고 있다. Chenduxiu founded 『New Youth』 in 1915 to initiate the New Cultural Movement and religiously criticize the feudal Confucian criticism using democracy and science. He presented 「Christianity and Chinese」 in 1920 to praise Jesus Christ"s sublimity and nobility. However, he criticized Christianity in 「Christian Religion and Christian Church」 in 1922. Most studies have graphically concluded Chenduxiu"s perspective of Christianity as criticism-advocate-criticism. However, Chenduxiu never unconditionally criticized or advocated Christianity. Chenduxiu supported the rationality of Christianity to oppose the Confucian religion before the 5·4 Movement and denied the perspective or worshipping Confucianism only. 「Christianity and Chinese」 accepted Christianity, but objectively criticized the problems of Christian Doctrine and the negativity of Christian churches in China. Also, he strongly criticized the wrongdoing of Christian churches in China in 「Christianity and Christian Church」, but he suggested clarifying the barrier between Christianity and Christian Church. His perspective of Christianity changed in such political and social changes, but he did not argue blinded criticism and advocacy or negation and acceptance of Christianity. Rather, both heterogeneity and coexistence existed in his perspective of Christianity.

염색공단 슬러지를 이용한 경량골재 제조시 소성온도 저감방안에 관한 연구

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최병욱 ( Byung Wook Choi ) 한국동남아학회 2010 동남아시아연구 Vol.20 No.2

옵션가격퍼즐: KOSPI 200 옵션시장에서 풋옵션은 과대평가되어 있는가?

최병욱 ( Byung Wook Choi ) 한국파생상품학회 2009 선물연구 Vol.17 No.3