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철학원전 번역을 통해 본 우리의 근현대 - 개화기부터 1953년 이전까지 ; 한문서학서와 근대적 학술용어 형성의 문제
이현구 ( Lee Hyeon Gu ) 한국철학사상연구회 2003 시대와 철학 Vol.14 No.2
In 17, 18 centry, Jesuit ministry work in china have made many books. It reached about 400 volums and more. The books flowed into josun reached about 60 volums and more. In late Josun, the attitudes to the books are divided into two. A group takes a strong interest in the books written by Jesuit, another group is of no interest. The former have made new trends in studies. Many scholars read the books written by jesuit and accept new thoughts of western science. For example, traditional five elements(u-heang, 五行) thought are replased by four elements(四行) thought. Atomic theory was acceped. by them. But it was a cultural influence, not a whole influence in Josun.
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[중세] 교류사와 관계사의 확대 및 학제적 연구 노력: 2019~2020년 서양 중세사 연구동향
박흥식(Park, Heungsik) 역사학회 2021 역사학보 Vol.- No.251
This article is intended to review the major trends and research achievements in the field of Western medieval history in South-Korea for the years of 2019-2020. The papers and books written in this session were classified by period, country, and topic, and the gist of individual work was reviewed. By period, early Middle Ages studies were very scarce and there were many writings in later periods. By country, there were many articles about France and Italy. Recently, interest in exchange history and relationship history has been increasing, and transnational research has been increasing to examine the relationship between Europe and Islam in the Crusades. By topic, the proportion was large in order of culture, religion, politics and society. In particular, cultural-themed writings were not only large in quantity but also deep and rich in content. The expansion of interdisciplinary exchanges within medieval studies also emerged. Recently, medieval researchers in theology, literature, and art actively participated in the presentation and contribution of the Western Middle Ages Society, and medieval research has been interacting beyond academic boundaries. It is interesting to see whether such interdisciplinary research can develop into a supplement to existing Western medieval history research activities.
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신준형 서양미술사학회 2009 서양미술사학회논문집 Vol.31 No.-
In the traditional scholarship of art history, the period of Renaissance has been perceived as the culmination of resuscitated Humanist ideal and mimetic visual techniques such as linear perspective and chiaroscuro. This recurring eulogy of Renaissance is, to a large extent, ascribed to the fact that the discipline of art history itself has been initiated by German-speaking scholars fascinated by southern, Mediterranean art of Classical Greece and Renaissance Italy. In other words, this stereotypical understanding of the Renaissance originates in the nationalistic awareness of the self and the other between the European nations north and south of the Alps. In 1995, Claire Fargao rightly pointed out the element of Nationalism in the shaping of Renaissance scholarship and brought to light its resultant extension: viewing non-European others such as Africans, Amerindians, and Asians from the perspective of the Italian or European Renaissance. In order to overcome or “reframe” this traditional boundary of the Renaissance, she insisted to incorporate the post-Colombian American art and to redefine the period as the full launching of global contact and global art. In 1999, Gauvin A. Bailey further explored this issue of global exchange of visual culture by focusing on the mission activities of Jesuits in four realms of the world: Mughal India, China, Japan, and the Americas. Farago suggested the term of hybridization to refer to this new genus of Renaissance art; Bailey, after critically reviewing the terms such as acculturation, transculturation, and inculturation, eventually came up with the tentative term “partnership.” As a specialist of Renaissance Christian art, and as Korean national with Buddhist and Confucianist legacies, I would like to deal afresh with this acculturation issue in the Jesuit art introduced and reproduced in East Asia, by discussing them not as cultural objects but as religious objects. Even though the issue of acculturation in visual form has been thoroughly studied, one of the most interesting case being James Cahill’s work in 1982, I suggest here to turn our attention to the conflation or interaction of the ideas such as Buddhism and Catholicism, rather than their visual outcomes.
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고등학교 『동아시아사』의 예수회 관련 서술 분석과 제언 -2011년과 2015년 교육과정본의 비교를 중심으로-
조영헌 ( Cho Young-hun ) 역사교육학회 2019 역사교육논집 Vol.70 No.-
This paper analyzed the description of the Jesuits in the East Asian History(EAH) textbooks; specifically, compared the previous three types of EAH textbooks that were published in 2014(hereafter referred to as ‘2011 EAH’) with the new four types of EAH textbooks, which were recently published in 2018(hereafter referred to as ‘2015 EAH’) under the 2015 revised curriculum. Through a comparative analysis, this study found out that there has been a shift of emphasis from ‘east-west intercourse’ to ‘trade network expansion’ when the descriptions of chapter 4 in 2011 EAH is compared to the descriptions of chapter 3 in 2015 EAH. As a results, the overall descriptions of the Jesuits on its cultural intercourse has dispersed into different units within the chapter, which has weaken the coherence on unit title and its content descriptions. The remarkable features of the content descriptions may summarized as following two points. First, both descriptions in 2011 EAH and 2015 EAH mainly focused on European science and its technologies(sundial, calender, prism, alarm clock, gun powder etc) that the Jesuits brought to East Asia. Such descriptions are causing the risk of delivering a fixed image of Jesuits simply as ‘spreader of science and technology’. Therefore, the textbook must clarify the discordance between the purpose and the result of the Jesuits advance to East Asia. Second, EAH textbook thoroughly emphasis how Joseon reacted differently to the Jesuits compare to China and Japan, since Joseon had indirect intercourse through Joseon missions to Imperial China(燕行使) and Western learning(西學), whereas China and Japan had direct intercourse with the Jesuits. However, both 2011 EAH and 2015 EAH textbooks missed out mentioning the reasons why Joseon kept indirect intercourse with the Jesuits. Also, the Jesuits was a mediator of east-west cultural encounter, who did not just spread their culture in one way from west to east, but rather in both ways. Thus, the characteristics of reciprocality of the Jesuits may be highlighted as an important material in global history, and such point was newly found in 2015 EAH compare to 2011 EAH. EAH is supposed to bridge Korean History with World History and the Jesuits is suitable material for it. Such topic not only shows a distinctive characteristic of Korea among other countries in East Asia, but also demonstrates the reciprocality of east-west cultural encounter. Overall, the perspective of global history can be emphasized as an alternative to euro-centrism and modern-centrism, and the Jesuits is especially worthy of noticed in the history class.
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