유교 지식인을 ‘문제화’하기 근대 유교 지식인 연구의 지형과 확장가능성의 모색

박지현 (재)한국연구원 2023 한국연구 Vol.- No.14

이 글의 목적은 근현대사에서 ‘전통적인 것’이 차지하는 위상과 역할을 재사유하기 위해 근대 유교 지식인 연구의 동향과 그 성과를 검토하고, 이 분야의 확장가능성을 탐색해 보는 것이다. 이를 위해 필자는 관련 선행 연구를 크게 두 가지로 나누어 분석했다. 첫 번째는 유교 지식인이 주변화되면서 어떻게 근대를 전유하며 ‘전통적인 것’을 재구성하는지와 관련된 영역이다. 여기에서는 ‘전통적인 것’과 근대 지식과의 상호관계를 다룬연구와 유교 지식인의 사회관계 방식의 변화를 다룬 논문들을 살펴보았다. 이를 통해 유교 지식인의 지적 활동을 연구하는 데 텍스트의 내용뿐만 아니라 형식의 변화도 눈여겨볼 필요가 있음을 주장했다. 또 근대 이후 유교 지식인의 변화된 사회관계를 확인하기위해 사회관계망 연구와 다양한 성격의 사회단체, 시회, 모임들을 연구하는 것도 중요하다고 보았다. 두 번째는 유교 지식인의 일상 속에서 발견되는 ‘전통적인 것’과 근대의 혼종성과 관련된 영역이다. 여기에서는 유교 지식인의 일상을 가문/가족, 여성, 직업으로 구분하고, 이와 관련된 선행 연구들을 검토했다. 이를 통해 혼종화가 기능하는 방식과 작동과정은언제나 서로 다른 문화들 사이의 위계, 권력과 권위, 인종, 경제의 불평등 속에서 이루어진다는 점을 강조했다. 때문에 혼종성 연구를 위해서는 ‘전통적인 것’과 근대의 혼종화과정에서 발생하는 유교 지식인의 다양한 전략들을 추적하고 미시적인 권력관계에 주목해야 한다고 주장했다. 앞으로 유교 지식인 연구가 더 확장되어, 근현대사에서 ‘전통적인 것’을 둘러싼 사회문화적 실천들의 권력관계, 즉 ‘전통적인 것’의 정치학을 논의할수 있는 개념과 논리가 더 정밀하게 되기를 기대한다. Th e purpose of this article is to review the trends and achievements in the study of modern Confucian intellectuals in order to reconsider the status and role of the ‘the Traditional’ in modern history, and to explore the possibilities of expanding this fi eld. To this end, I analyze the relevant studies by dividing them into two main categories. Th e fi rst is the area related to how Confucian intellectuals appropriated modernity and reconstructed the ‘the Traditional’ as they became marginalized. Here, we examined studies that dealt with the interrelationship between ‘the Traditional’ and modern knowledge, as well as papers that dealt with changes in the way Confucian intellectuals relate to society. It was argued that in studying the intellectual activities of Confucian intellectuals, it is necessary to pay attention not only to the content of texts but also to changes in form, and it is also necessary to study social networks and various types of social organizations, meetings, and gatherings to identify the changed social relations of Confucian intellectuals. Th e second area is related to the hybridity of ‘the Traditional’ and modernity found in the daily lives of Confucian intellectuals. In this section, I categorized the daily lives of Confucian intellectuals into households/families, women, and professions, and reviewed previous studies in this area. Th rough this, I emphasized that the way hybridization functions and the process of operation is always carried out in the context of hierarchy, power and authority, race, and economic inequality between diff erent cultures. Th erefore, for the study of hybridity, it is necessary to trace the various strategies of Confucian intellectuals in the process of hybridization between the ‘the Traditional’ and the modern, and to pay attention to the micro-level power relations. It is hoped that the study of Confucian intellectuals will be expanded in the future, and the concepts and logic will be refi ned to discuss the power relations of socio-cultural practices surrounding ‘the Traditional’ in modern history, that is, the politics of ‘the Traditional’.

전통의약지식의 보호방안

고광국(Kwang-Kuk Koh) 충남대학교 법학연구소 2008 法學硏究 Vol.19 No.1

According to WIPO, traditional knowledge is the term used to refer to tradition-based literary, artistic or scientific works; performances; inventions; scientific discoveries; designs; marks, names and symbols; undisclosed information; and all other tradition-based innovations and creations resulting from intellectual activity in the industrial, scientific, literary or artistic fields. Among traditional knowledge, traditional medicinal knowledge is referred as one of the most important traditional knowledge Traditional knowledge is an important source of income, food and health for large parts of populations, particularly in developing countries. Traditional knowledge is also important for social and cultural reasons. Those are reasons for protecting traditional knowledge. There are three possible means for protecting traditional knowledge. They are the existing intellectual property rights regime, the documentation of traditional knowledge and sui generis system. Some critics believe that the current intellectual property systems are inherently inappropriate and malfunction in relation to the traditional knowledge holders' needs and expectations. They insist on a “sui generis“ system. When we adopt a “sui generis“ system as the best solution for the protection of traditional knowledge, we may think about four different models for traditional knowledge protection. Four models are as follows: a public domain model, a commercial use model, a trust model and an ownership model. Each model has its own strength and weakness. Therefore, there cannot be any one-size-fits-all solution model. However, I think it is necessary to select a basic model to guide future efforts. In my opinion, it is desirable to adopt a commercial model as a basic model. Of course, a commercial model also has its own weakness. Therefore, I think, a commercial model need to be mixed with other models for better results.

나고야의정서가 전통지식보호에 미치는 영향과 그 대응책 -한의약에 관한 전통지식을 중심으로-

고광국 ( Kwang Kuk Koh ) 한남대학교 과학기술법연구소 2013 과학기술법연구 Vol.19 No.1

1992년 생물다양성협약(Convention on Biological Diversity: CBD)이 채택된 이후에 세계지식재산권기구(World Intellectual Property Organization: WIPO), 무역관련지식재산권협정(Agreement on Trade-Related Aspects of Intellectual Property Rights: TRIPs) 등 국제기구에서 자주 논의되고 크게 부각되는 이슈 중의 하나가 전통지식·유전자원 및 전통문화표현물의 지식재산권 보호에 관한 논의이다. 이중 전통지식에 관하여 보호할 가치가 있는 대표적인 것으로 전통의약지식이 거론되고 있으며 전통의약지식은 그 고부가가치성과 시장성으로 인하여 핵심적인 국제논의의 사안으로 부각되고 있다. 특히 WIPO는 2001년 정부간위원회를 설치하여 4월에 제1차 회의를 시작으로 2012년 7월에 개최된 제22차 회의까지 전통지식·유전자원 및 전통문화표현물의 지식재산권보호에 관하여 계속 논의하였다. 이러한 이들 이슈의 미해결 상황에서 2010년 10월 일본 나고야에서 개최된 CBD 제10차 총회는 “유전자원 접근 및 이익 공유에 관한 나고야의정서”를 채택하였다. 나고야의정서는 CBD의 목적 중 비교적 실천적 방안이 이루어지지 않았던 “이익 공유”에 관하여 법적 구속력 있는 규정을 두고 있는 데 특색이 있다. 나고야의정서가 발효되면 타국의 유전자원 이용 시 자원에 대한 접근에 일정한 절차가 필요하며 유전자원 및 관련 전통지식을 이용하는 경우에 금전적이거나 비금전적 보상의 문제가 현실화된다. 따라서 유전자원 관련 전통지식의 접근, 이 지식의 보유국, 이익공유의 이슈가 현실적으로 제기되며 각 국가는 자국의 유전자원 및 전통지식에 대한 주장과 증거제시를 하게 될 것이다. 우리나라도 많은 전통지식이 있으며 일상생활에 자주 이용하면서도 전통지식에 대한 이해가 낮아 그 존재를 무시하는 경우도 있다. 나고야의정서의 채택을 계기로 우리나라의 대응책이 필요하며 전통지식을 더욱더 발굴, 기록 및 데이터화, 권리화 등과 더불어 심층적인 연구가 절실히 요구된다. Since the Convention on Biological Diversity(CBD) was concluded in * Senior Research Fellow, Korea Institute of Science and Technology Information. 1992, intellectual knowledge protection of Traditional Knowledge(TK), Genetic Resources(GR) and Traditional Cultural Expression (TCE) is one of issues often discussed by international organizations such as World Intellectual Property Organization(WIPO), World Trade Organization(WTO). Traditional knowledge generally refers to the knowledge which is owned by the traditional community and has been transmitted and developed for centuries under local regulations, custom and tradition. Traditional knowledge plays an important role in a critical field such as food safety, agricultural development and medical treatment. Such Traditional knowledge is significant heritage for the community which developed and maintained it. However, as traditional knowledge remain in a public domain, it is possible for anybody to use it. There were many attempts to protect traditional knowledge by a lot of academics, international organizations and governments. In particular WIPO played a pivotal role in this issue. In 2000, at the 26th session WIPO General Assembly, WIPO Member States decided to establish a spatial body to discuss intellectual property issues related to genetic resources, traditional knowledge and folklore. The body was designated Intergovernmental Committee(IGC) and from 2001 through mid-2012 convened 22 times. In this situation, Nagoya Protocol on access to genetic resources and the pair and equitable sharing of benefits arising from their utilization to the CBD was signed at Nagoya 2010. 10. 29. If this protocol shall enter into force, a country which use genetic resources of any other country needs procedures in order to access them and shall share monetary and non-monetary benefits with the country fairly and equitably. Accordingly our country needs to analyse the impact of Nagoya protocol and make preparations to the protocol.

중등학교 전통사상교육의 문제점과 과제

최영진 영남대학교 민족문화연구소 2008 민족문화논총 Vol.40 No.-

Korean education system aims at the establishment of national identity and international perspective based on the tradition. However, it is still doubtful that the present educational environment is enough to fulfill the goal. Especially, we need to consider the effectiveness of the present education of traditional thought which is fundamental for the national identity. This paper is to check the problem of the traditional thought education in Korea through analyzing the ethics textbook now in use. It is the other main point of this paper that the joint research between traditional philosophy major and education major is in crucial need, in order to write a textbook of traditional thought. Furthermore, it is very important point in this paper that intellectual tradition of Korean Confucianism should be the core of traditional thought education. This theory which is established by the group discussion for ages possesses the high rationality and logical compatibility. Intellectual tradition is a priceless property of Korea. It is vital to achieve high technology and technology-intensive industry, in order to develop Korean economy. Technology-intensive industry can be developed when the high scientific knowledge is supported. This high-tech industry, which is very brain intensive, enhances the industrial structure. Futurists proclaim that 21st century is the era of knowledge revolution. Knowledge creates the higher value added by integrating labor, capital, resource, technology in a new way. This enhanced industrial structure cannot be done by communalism, strict work ethic, and brilliant officers which were pointed as the primary factors of Korean economic development. There was intellectual tradition of Korean Confucianism working in depth to maximize intellectual ability. Meanwhile, we focused on normative aspect of Korean Confucianism. There is no question that the search for the principle of Korean Confucianism is the key challenges of it. Moreover, the intellectual achievement that Korean Confucianism made should get the spotlight again and be handed on to the next generation by education. In order to make one step forward to postmodern from modern, this process is very important. We cannot stay in a diagram that the west is rational and scientific, while the east is emotional and moral. We can find some great examples of critical thinking and logical writing in eastern intellectual tradition. Korean education system aims at the establishment of national identity and international perspective based on the tradition. However, it is still doubtful that the present educational environment is enough to fulfill the goal. Especially, we need to consider the effectiveness of the present education of traditional thought which is fundamental for the national identity. This paper is to check the problem of the traditional thought education in Korea through analyzing the ethics textbook now in use. It is the other main point of this paper that the joint research between traditional philosophy major and education major is in crucial need, in order to write a textbook of traditional thought. Furthermore, it is very important point in this paper that intellectual tradition of Korean Confucianism should be the core of traditional thought education. This theory which is established by the group discussion for ages possesses the high rationality and logical compatibility. Intellectual tradition is a priceless property of Korea. It is vital to achieve high technology and technology-intensive industry, in order to develop Korean economy. Technology-intensive industry can be developed when the high scientific knowledge is supported. This high-tech industry, which is very brain intensive, enhances the industrial structure. Futurists proclaim that 21st century is the era of knowledge revolution. Knowledge creates the higher value added by integrating labor, capital, resource, technology in a new way. This enhanced industrial structure cannot be done by communalism, strict work ethic, and brilliant officers which were pointed as the primary factors of Korean economic development. There was intellectual tradition of Korean Confucianism working in depth to maximize intellectual ability. Meanwhile, we focused on normative aspect of Korean Confucianism. There is no question that the search for the principle of Korean Confucianism is the key challenges of it. Moreover, the intellectual achievement that Korean Confucianism made should get the spotlight again and be handed on to the next generation by education. In order to make one step forward to postmodern from modern, this process is very important. We cannot stay in a diagram that the west is rational and scientific, while the east is emotional and moral. We can find some great examples of critical thinking and logical writing in eastern intellectual tradition.

근대계몽기 문학교육의 형성과 흔적 : 전통지식인이 바라본 근대계몽기의 교육과 문학

정층권 ( Choong Kwon Jeong ) 한국문학교육학회 2012 문학교육학 Vol.39 No.-

This article aims at reconsidering education and literature in the early modem period of enlightenment with the case of Haehak LeeGi, one of the traditional intectuals in that period. Lee Go was a traditional intellectual who made efforts to maintain his own independent xiewpoint even in the period of the overwhelming Western power and the right of the strongest. He made points of the vices of flunkeyism, use of Chinese characters, and class discrimination on the side of convention and presented indepence, use of Hangeul, and equalitarianism, while he claimed on the side of the theory of education that people should be made group members who could communicate with each other, exchange each other`s knowledge to share their recognition as they as they would receive receive equal school education aiming at the restoration of the national regime without class discrimination. Though he was a traditional Confucian scholar,he also devoted himself to the introduction of modem sciences as he desperately realized that the new learning would be what Koreans should pursue in future. However, while doing so, he maintained his attitude with which he tried to attain the basic spirit from the early Confucianism. His writing was focused on the reform of the ruling class`` awareness just as he himself began with a thorough self reflection. The fact that allegoric writing, one of the traditional methods of writing, was considerably used in his articles is also relared to this. Lee Gi`s achievements cannot be said to be brilliant in camparison with those by park Eun sik, Sin Chae ho etc, who at that time found the national spirit, he nation from Korean history and Hangeul texts and left literary writings for the extension of their findings. However, he is a figure of another type of intellectuals in the early modem period of enlightenment as he reflected always on the basis of traditional things while engaged in enlightenment discourses with his recognition of changing conditions.

기획: 동과 서의 실천적 지식인 - 사회인문학의 자원과 갈래 : 타케우치 요시미와 마루야마 마사오

쑨거 ( Ge Sun ) 연세대학교 국학연구원 2011 동방학지 Vol.155 No.-

다케우치와 마루야마는 여러 가지 의미에서 서로 대조적이다. 그들의 작업 방식, 사상 자원 및 일본 전후 사상계에서의 역할 등, 어느 것 하나 합치하는 것이 없다. 그러나 역사는 이 둘을 하나의 무대 위에 올려놓았을 뿐더러, 그들로 하여금 전후 일본 사상계의 기초를 다지는 임무를 공동으로 수행하도록 하였다. 이 둘은 일본의 침략 전쟁과 전후 사회 재건이라는 특정 시대를 함께 겪어왔고, 또 이로 인해 위기의 시대 속에서 일본의 현실을 감당해줄 만한 사상 자원을 생산해내는 책임을 떠맡게 되었다. 사상과 현실의 관계를 정리하는 것을 보면 이들은 비교적 일치하는 인식론적 특징을 지니고 있다. 즉, 둘 모두 효과적인 사상과 지식 전통을 세우는 것을 자신의 임무로 여기고 있다는 점이다. 이 두 일본 사상가의 성과를 같이 놓고 논의하는 일을 통해, 우리는 새롭게 학문의 목표를 설정하고, 얄팍하고 간략화 된 ``비판적 사상 생산``을 지양할 수 있을 것이며, 더 나아가 질적으로 양적으로 우수한 지식 전통과 사상 전통을 세울 수 있을 것이다. Both Takeuchi Yoshimi (1910-1977) and Maruyama Masao (1914-1996) belong to the generation that lived through the wartime and postwar periods and became leaders of the intellectual sphere in postwar Japan. However, in every aspect, the two men differed from one another. One was a literary critic who took Lu Xun as his intellectual mentor, while the other was a scholar in the field of Japanese political intellectual history who derived his thoughts from European liberalism; one was an independent intellectual who made a life-long effort against knowledge production within the academic system, while the other was an outstanding scholar who successfully established the discipline of Japanese political intellectual history within the institution. Their approaches to work, their intellectual resources, and their roles in the intellectual sphere of postwar Japan hardly coincide. However, both were driven by the waves of history onto one stage, and their works have collectively built up the intellectual foundation for postwar Japan. 1. Historical background, shared experiences and its limitations on knowledge production Both Takeuchi Yoshimi and Maruyama Masao witnessed the invasion and the post-war social reconstruction. Several background factors need to be specified in order to contextualize the two intellectual figures. First is the particular nature of the "fifteen years` war"; the second is the intellectual condition within the particular background of the war; and the third is Japan`s first experience of being defeated and occupied in its modern history. 2. Epistemology of knowledge production: relationship of intellectual (idea) production and reality Through the writing of "Luxun," Takeuchi not only formed the starting point of his intellectual work, but also set out his own interpretative dimension on the relationship of intellectual work and reality. What he concentrated on is, in fact, a far more profound and general question of how to build a relatively independent dimension for intellectual production. Takeuchi insisted on developing his discussion from a specific practical problem, yet never ended the discussion with specific issues. What Takeuchi was concerned with may not seem "politically correct," which, as a result, is more or less confusing for later generations to tell whether Takeuchi was a leftist or rightist. The way Maruyama analyzed was more sophisticated than Takeuchi. To Maruyama, the key difference in how intellectual history differs from the history of facts was that the latter focuses on the analysis of the time links of historical facts itself while the former focuses on granting meaning to historical facts. If the work of intellectual history is to analyze the meaning of a specific event within reality and the analysis itself has to be original, to redefine what has already been granted a certain meaning and then its relationship with real practice is indirect. Like Takeuchi, Maruyama denied the epistemology that tries to evade or directly applies to reality. At the same time, he highly valued the basic condition that "thought cannot cover reality" and emphasized building the layer of "daily narration," which is different from a macroscopic narration, to effectively adjust theory in the constantly changing reality and directly face unbounded real issues. 3.Intellectual character in a Time of Crisis What Takeuchi and Maruyama had to face was an era filled with crises and uncertain factors. The basic problem with which they dealt, though from almost contradictory approaches, is why Japan had taken the fascist road and how to avoid recommitting the same error. Starting from the question of subjectivity, Takeuchi adopted an approach that would not be accepted by other disciplines of social sciences. By personifying state and society, he questioned the ethical character of state and society. In contrast to Takeuchi, Maruyama studied humans in motion. Humans in motion, in the view of political science, means to be ever-changing, so it is hard to predict the expression and decisions in various dynamics. Thus, the difficulty of political science is that it has to analyze the relationship of the individual, the group, even the state in consistency and abnormal conditions, and seek some predictive analytical factors. The "state`s ideal" within Takeuchi`s works can be substituted with the "state`s idea" in the discussion of Maruyama. However, the directions of their discussion were exceptionally different: the state`s idea does not necessarily contain "good," the morally positive value in the sense of ethics; instead, it only means the legitimacy of the existence and the consistency in the inner behavior of the state. If we have to position it in terms of ethics, then the consistency will often be presented as "evil in its minimal scale." Just as Takeuchi started his work from Lu Xun and finally returned to that point, Maruyama, in his later years, returned to Fukuzawa Yukichi, who was his intellectual starting point. In his later years, he focused on Fukuzawa`s thoughts on intellectual enlightenment to Japanese society, and then spent a lot of time and energy interpreting "Outline of Civilization (bunmeironnogairyaku)." The work of Maruyama`s "Reading Outline of Civilization" is a meaningful masterpiece of intellectual history, for it marked when Maruyama, in his later years, tried to escape his earlier position of wholesale negation towards Japanese modern intellectual tradition to search for intellectual sources within Japanese intellectual tradition with a more sophisticated historical attitude. The interpretation of "Outline of Civilization" revealed Maruyama`s intention of seeking possibilities of equity and anti-hegemony from Fukuzawa and his attempt to seek internal intellectual resources against post-Fascist ideologies from the historical period when the state rationality was founded. This unfinished work showed that Maruyama`s attitude in dealing with Japanese intellectual issues, at last, sided with Takeuchi Yoshimi. The inheritance Maruyama left for the Japanese intellectual world greatly exceeds what has been discussed above. His works of "Thought and behavior of modern Japanese politics" is worthy of attention, especially in the sense of being complementary to Takeuchi`s work. Takeuchi Yoshimi and Maruyama Masao both left abundant intellectual and knowledge inheritance. In times of discipline fragmentation and soullessness within intellectual production, discussing the works of two Japanese thinkers together will help us reset working goals, avoid producing superficial and simplified "critical thoughts," and thus truly build up knowledge and intellectual tradition.

1960년대 후반 ‘조국근대화’ 이데올로기 주조와 담당 지식인의 인식

허은(Heo Eun) 한국사학회 2007 史學硏究 Vol.- No.86

이 글의 목적은 1960년대 후반 박정희 정권의 ‘조국근대화’ 이데올로기 수립에 ‘전통과 근대’, ‘근대 주체’ 등을 놓고 견해를 달리했던 두 지식인 ‘집단’이 적극 참여했으며, 새로운 통치 이데올로기로서 제시된 ‘국민 교육헌장’이 그 주요한 결과물이었음을 밝히는데 있다. 1960년대 후반 박정희 정권의 지식인 호명에 화답하며, ‘조국근대화’ 이데올로기 주조를 담당한 지식인들은 크게 ‘전통 계승’ 지식인과 ‘탈 전통’ 지식인 두 집단으로 나눌 수 있다. 이들 두 지식인 집단은 전통/근대 및 근대주체에 대한 분명한 인식의 차이를 보였고 나아가 상호 비판적이었다. ‘전통 계승’ 지식인들은 전통 사상과 가치를 계승하지 못한 결과 이전까지의 근대화는 서구 모방에 불과하다고 판단했다. 그리고 그 결과는 국가의 약화와 개인주의의 만연이라고 보았다. 한편, 이들은 ‘민족 주체성’의 핵심이 민족국가간의 협동과 평화공존 지향에 있다고 언급했으나 실제 국익을 중시하며 세계주의적 관점의 유효성을 부정하는 배타적 입장을 취했다. 반면, ‘탈 전통’ 지식인들은 ‘전통’과의 분명한 단절을 강조하며 ‘주체적 근대화’를 주창한 ‘전통 계승’ 지식인들의 논지를 매우 비판적으로 바라보았다. 이들은 전통과 주체성에 대한 강조는 ‘민족적 감정’의 발로이며 근대화 성취에 걸림돌이 될 뿐이라 여겼으며, 근대화 달성을 위해 서구가 발전시킨 근대적 ‘규준’의 수용에 적극적이었다. 또한 자신들의 사상적 지향을 실현하기 위해 대외 세력의 도움을 받는데 주저하지 않았다는 점에서 배타적 성향을 보인 ‘전통 계승’ 지식인들과 달랐다. 그러나 ‘전통 계승’, ‘탈 전통’이란 대립적 내용을 근대성의 핵심으로 이해했던 이들 양 지식인 집단은 ‘조국근대화’ 이데올로기의 주조를 위해 박정희 정권과 결합했다. 이는 두 지식인 집단이 냉전분단체제의 유지에 일치했고, 수동적이며 ‘탈정치화’된 근대 주체를 양성하고자 했다는 점에 서 궁극 일치했기 때문이다. 따라서 박정희 정권과 애초부터 친화성을 보였던 ‘전통 계승’ 지식인은 말할 것도 없고, 독재 권력의 등장을 우려 했던 ‘탈 전통’ 지식인들도 유신체제를 구축하는 박정희 정권의 대항세력이 될 수 없었다. This study deals with the new national integration ideology characterized by the Charter for National Education created during the late 1960s, and more specifically with the role of the two groups of intellectuals which featured differing concepts of notions such as 'tradition', 'democracy', and the 'main actors in the modernization process' who came together to establish the Park Chung-hee regime's ideology for national modernization. The intellectuals that answered the Park Chung-hee regime's call to duty during the late 1960s and who came to be the main architects of the ideology known as the 'modernization of the fatherland' can be separated into tradition-oriented intellectuals and post-traditional intellectuals. These two intellectual groups, which were critical of one another, exhibited a gap in terms of their perceptions of modernity and of the main actors in bringing about modernity. Thus, tradition-oriented intellectuals perceived the modernization that has taken place in the past as nothing more than a process which exhibited the inherent limitations of the Western world Moreover, they perceived the weakening of the state and spread of individualism as constituting the main results of modernization. Meanwhile, while they believed that the basic national identity was formed through cooperation between nation states, they also focused heavily on national interests. To this end, they tended to neglect the effectiveness of cosmopolitanism. Meanwhile, the post-traditional intellectual group emphasized the need to break with tradition, and criticized the traditionalist perception of those who advocated independent modernization. They regarded that this emphasis on tradition and independence was based on deeply-rooted national sentiment which greatly hindered the achievement of modernization. In addition, this group desired to achieve modernization by introducing the modern 'standards' developed by the Western states. Unlike the tradition-oriented intellectual group that exhibited exclusionary tendencies, the post-traditional intellectual group did not hesitate to call on international entities to help them implement their desired ideological orientation. However, these two intellectual groups who advocated contradictory approaches to establishing modernity eventually came together at the behest of the Park Chung-hee regime to create the ideology known as the modernization of the fatherland. This denouement has its origins in the fact that these two intellectual groups agreed with the regime's perception of the need to maintain the divided system during the Cold War era, and that they shared a common belief in the need to educate the main actors of modernity, who they regarded as having become passive and depoliticized.

중국 인문 교양과목의 새로운 대안 一 ‘근현대 중국의 지식인들-인간을 묻다’ MOOC 개발 사례를 중심으로

한지연,이은상 한국중국언어문화연구회 2023 한중언어문화연구 Vol.- No.69

This paper aims to suggest new possibilities for Traditional China liberal arts courses by focusing on the case of the development of the K-MOOC course “Modern and Contemporary Chinese Intellectuals”, which was developed in 2022 as part of the MOOC projects. There are two main categories of research contents. First, this paper describes the course development and operation processes of platforms of XuetangX & K-MOOC, and the current status of Chinese humanities-related courses on both platforms. Second, this paper discusses the development process of the “Modern and Contemporary Chinese Intellectuals” course and the actual use of the course from the developer’s point of view. The study found that the importance of the MOOC platform in terms of improving the efficiency of courses, sharing and spreading knowledge, and the need to develop Traditional China liberal arts courses. In addition, the study was able to prove that the contemplation and exploration of human life, which has been carried out by the humanities, is also possible in ICT-based MOOC courses. 본 논문에서는 2022년 K-MOOC 강좌 ‘근현대 중국의 지식인들-인간을 묻다’의 개발 사례를 중심으로 중국 인문 교양과목의 새로운 가능성을 제시하는 데 그 목적을 둔바, 크게 다음과 같이 두 가지 측면에서 연구를 진행하였다. 첫째, 중국의 최대 온라인 학습 플랫폼인 쉐탕X와 한국 K-MOOC의 플랫폼을 중심으로 각 플랫폼의 강좌 개발 운영 프로세스 및 두 플랫폼에 개설된 중국 인문학 관련 강좌 현황을 살펴보았다. 둘째, 무크 개발자의 관점에서 해당 강좌의 개발 과정과 실제 활용된 사례를 논했다. 본 연구를 통해 수강의 효율성 제고, 지식의 공유와 확산이라는 측면에서 무크 플랫폼의 중요성 및 고전을 텍스트로 삼아 ‘문사철’을 아우르는 인문 교양과목 개발의 필요성을 다시금 확인할 수 있었다. 이와 더불어 지금까지 인문학이 수행해온 인간의 ‘삶’에 대한 사색과 탐구가 ICT 기반의 무크 강좌에서도 충분히 가능하다는 점을 입증할 수 있었다.

프랑스 지식인들과 전후 북한의 조우, 영화 <모란봉>(1960)

이화진 국제한국문학문화학회 2023 사이 Vol.35 No.-

이 논문은 냉전 시대 진영 간 단절이 심화되는 중에 제작된 영화 <모란봉:한국의 모험>(1960)을 둘러싼 맥락을 입체적으로 재구성하기 위해 이 영화를 신생아시아 사회주의 국가에 대한 서구 지식인들의 매혹과 북한의 국제적 문화 교류의시도가 만난 사건으로 다룬다. 북한-프랑스 합작영화 <모란봉>은 북한과 사회주의권 국가 사이의 교류를 보여주는 사례들과 달리, 비수교 국가인 프랑스와의 제휴라는 점에서 이례적이다. 북한은 프랑스 지식인들을 통해 서방에 ‘북한의 진면모’ 를 전하겠다는 취지로 영화의 제작을 적극적으로 지원했다. 이 영화는 북한 각지에서 로케이션 촬영을 통해 역사와 전통, 그리고 문화를 재현하는 데에 큰 비중을두었으며, 와이드스크린이라는 새로운 기술 혁신을 통해 스펙타클한 북한을 보여주고자 시도했다. 또한 영화에 삽입된 창극 <춘향전>은 두 주인공의 상황과 분단상태의 한반도를 유비하며, 공중폭격 중에도 <춘향전>이 공연되는 모란봉지하극장은 재건과 최후의 승리를 위한 공간으로서 상징성을 얻는다. 영화는 전쟁 중 북한의 상황을 전달하는 매개자로 프랑스에서 온 기자를 전략적으로 위치시켰다. 1958 년의 북한이라는 특정한 시공간에서 프랑스와 북한 사이 진영을 가로지른 합작은이데올로기적 이해관계의 충돌 속에서 긴장과 협상의 공간을 만들었다. <춘향전> 을 변주함으로써 한국전쟁에 대한 다른 버전의 이야기를 제시한 영화 <모란봉>에서 한국전쟁은 피할 수 없는 한계상황에서 살아야 할 이유를 찾아야 했던 역사적장소로서, 한반도를 넘어 다른 전쟁들과 보편적인 차원에서 연결되었다. In order to reconstruct the context surrounding Moranbong, une aventure coréenne (1960), a cinematic endeavor that transpired amidst the escalating schism of the Cold War era, this paper examines the film as an event in which Western intellectuals’ fascination with the emerging Asian socialist state encountered North Korea’s endeavors in international cultural interchange. Unlike other examples of international exchange between North Korea and socialist countries, this North Korean-French co-production stands out due to its unconventional partnership with France, a non-diplomatic country. North Korea was ardently instrumental in facilitating the film’s creation, driven by its aim to impart ‘the veritable essence of North Korea’ to Western audiences through the conduit of French intellectuals. The film focuses heavily on recreating North Korea’s history, tradition, and culture through location shooting in various parts of the country, and attempts to showcase a spectacular North Korea through a new technological innovation of wide-screen. Moreover, the traditional Korean opera Chunhyangjeon, which is embedded in the film, parallels the situation of the two protagonists and the divided Korean peninsula. Within this cinematic framework, the Moranbong Underground Theater, where Chunhyangjeon is performed even during aerial bombardment, acquires profound symbolic significance as a locus of reconstruction and ultimate triumph. Notably, the film strategically situates a French journalist as a pivotal mediator who understands and conveys the situation in North Korea during the war. In the specific time and space of North Korea in 1958, co-production between France and North Korea created a space of tension and negotiation in a clash of ideological interests. In Moranbong, which presents a different version of the Korean War through a variation on Chunhyangjeon, the Korean War is connected on a universal level to other wars beyond the Korean Peninsula as a historical site where people had to find a reason to live in inevitable Grenzsituation.

지성주의의 파탄과 국민문학론

고봉준(Ko Bong-Jun) 한국시학회 2006 한국시학연구 Vol.- No.17

This study aims to demonstrate critical activities of Choi Jaeseo. He was influenced by the intellectualism and scientism of anglo-american critics, began criticism to restore the loss of spirit of the age. Unlike Kim Gilim, he accepted modernism to provide a way to the spirit of the age. He made great efforts to lay the foundation of modernism However, he didn't find modern tradition of colony Jo-sun, In result, he was influenced by Japanese nationalism. Though he was apt to pro-Japanese after the Sino-Japanese War, he would not give up intellectualism. He made efforts to answer the question of how the Korean could be the Japanese. His critical reviews he wrote between the late 1930s' and the early 1940s' reflected not his own opinion but the concerns of the contemporary colonial modernists. After he published the first edition of 〈national literature〉 in 1941, he got down to pro-Japanese literature. But, his national literature did not totally accept colonialism. The opinion was his intellectual product to seek the characteristics of Korean literature. The Pacific War incapacitated him from seeking intellectualism In those days, anti-intellectual words such as 'blood', 'belief, 'will', 'determination' appeared in his critiques. 〈Honoring the Literature〉, one of the critiques of Choi, showed that it was impossible to be Japanese through intellectualism As a natural consequence, his critiques were accepted by all of Japanese fascism.