논문 : 근대일본에 있어서의 "쇄국론"과 "왜구" 평가 -근대국가 형성기를 중심으로-

윤유숙 ( Yu Sook Yoon ) 호남사학회(구-전남사학회) 2004 역사학연구 Vol.23 No.-

근대일본에 있어서의 "쇄국론"과 "왜구" 평가

윤유숙 호남사학회(구-전남사학회) 2004 역사학연구 Vol.23 No.-

초창기 과학소설의 두 갈래 양상 『철세계』와 『비행선』

최애순 ( Choi Ae-soon ) 우리어문학회 2020 우리어문연구 Vol.68 No.-

초창기 도입기 과학소설에서 드러나는 것은 과학의 이중성이다. 과학을 누가 이용하느냐에 따라 과학은 국가를 부강하게 하는 순기능으로 작용할 수도 있고, 자국을 무너뜨리는 무서운 파괴력의 상징으로 인식될 수도 있다. 본 논문은 초창기 과학소설에 드러나는 과학의 이중성에 주목하여, 1908년부터 1910년대 초반까지의 국력이 쇠해지고 일본의 침략으로 식민지가 된 조선 대중이 품었던 과학과 제국주의가 충돌하는 지점을 보여주고자 한다. 과학이 실제화 되기가 힘들었던 근대 초입기에 허무맹랑하고 황당무계한 꿈에 미래를 담은 조선 대중에게 ‘공상과학’은 과학과 신비의 세계인 주술(도술)을 연결시켜 주는 징검다리였다. 더불어 근대 초기 과학은 국가의 기획과 보존에 이득이 될 때는 밝은 미래를 위해 발전시켜야 할 가치이지만, 국가(지배) 이데올로기에 반하는 경우는 ‘적’으로 상정하는 상대적인 개념과 이중성을 내포하고 있음을 보여주고자 한다. 1908년에서 1910년대 서구 제국주의 열강들은 인종주의와 문명, 계몽을 내세우며 식민지 논리를 펴고 있었다. 『철세계』는 자신의 국가가 인종 전쟁에서 이기는 것이 과학기술의 발달에 달려 있음을 보여준다. 『철세계』를 받아들이는 각국의 입장 차이에 따라 ‘과학’이 곧 힘의 지배를 좌우한다는 의식을 볼 수 있다. 일본에서 『철세계』는 서구와 동아시아의 대결로 읽힐 수 있으며, 동아시아의 중심에 일본을 두고 있어서 서구가 동아시아와 대척점에 있긴 하지만 결국 따라가야 할 과학기술의 세계로 인식되었다. 그러나 우리에게는 일본과 식민지 조선과의 대결로 읽히며, 과학기술의 발전으로 식민지에서 벗어나 부국강병을 이루고픈 희망으로 읽힌다. ‘철세계’의 강철과 무기제조 과학기술에 대한 이중적인 인식은 1908년에서 1910년대 일본과 우리에게 지향하는 바가 다른 상태로 혼재되어 있었다. 이는 『비행선』에서도 마찬가지로 나타난다. ‘과학’에 대한 각국의 이중적인 잣대는 서양 제국주의 시선에서 훨씬 강하게 드러난다. ‘서구=과학=문명’과 ‘동양=신비(주술)=야만’이라는 공식은 ‘과학’으로 키우는 꿈도 서구를 통해서만 가능하다는 것을 역설하고 있다. 과학기계의 발명=문명=서양으로 이어지는 서양에 대한 동경은 조선 민족이 각성하기 위해서는 유학을 떠날 수밖에 없었고, 이상의 실현은 서양을 통해서만 가능한 것으로 인식되도록 했다. 과학은 청년들의 미래이자 꿈이었지만 식민지 조선에서는 불가능한 것이었다. 1908년에서 1910년대 초기에 유입된 초창기 과학소설 『철세계』와 『비행선』은 식민지시기 과학소설 계보의 출발점의 위치에 놓인다. 두 작품은 각각 1920년대 미래과학소설에서 제시하는 이상사회의 건설과 1930년대 발명, 발견학회로 이어지는 식민지 지식인의 발명과학의 꿈으로 이어지게 된다. 식민지 조선의 공상과학의 영역은 1908년 『철세계』로 이상사회를, 1912년 『비행선』을 통해 과학발명의 기대를 드러냈다. 『철세계』를 통한 이상사회에 대한 기대는 1920년대 미래과학소설에서 꿈꾸는 이상사회 건설, 유토피아 담론으로 이어졌으며, 『비행선』을 통한 과학발명에 대한 기대는 이광수의 『개척자』에서부터 김동인의 「K박사의 연구」를 거쳐 1930년대 발명학회로 이어지게 되었다. 본 논문에서는 첫 시발점에 놓였던 초창기 과학소설의 두 갈래에 대해 살펴보고자 하였다. 그리고 이상사회 건설과 발명과학이라는 두 갈래의 양상이 결국 부국강병에 대한 꿈으로 귀결되는 과정을 보여주고자 한다. 초창기 유입된 과학소설 『철세계』와 『비행선』은 공상과학과 모험을 주로 펼치는 서양의 제국주의 시선이 짙게 깔린 소설이다. 본 논문에서는 『철세계』와 『비행선』에서 과학으로 문명제국을 이룩한 서구를 닮아가고픈 부국강병에 대한 대한제국 말기와 식민지 하에서 조선인의 욕망이 어떻게 드러나는지도 함께 살펴보았다. It is the duality of science that is revealed in science fiction in the early days. Depending on who uses science, science can act as a pure function to make the country rich, or it can be recognized as a symbol of the terrifying destructive power that destroys the country. This paper focuses on the duality of science revealed in early science fiction, and attempts to show the point at which the science and imperialism of the Joseon masses, which were colonized by the Japanese invasion, and the national power declined from 1908 to the early 1910s collided. “Science fiction” was a stepping stone that connects science and magic, the world of mystery, to the Joseon public, who embraced the future in an empty and absurd dream in the early modern period when science was difficult to actualize. In addition, science in the early modern period shows that when it is beneficial to the planning and preservation of the state, it is a value that must be developed for a bright future, but when it is contrary to the state (dominant) ideology, it is shown that it contains a relative concept and duality that is assumed to be 'enemy'. From 1908 to 1910, the Western imperial powers were advocating racism, civilization, and enlightenment, and their colonial logic was unfolding. The Iron World shows that winning the race war depends on the development of science and technology, depending on the differences in the position of each country, we can see the consciousness that 'science' directly governs power. In Japan, The Iron World can be read as a confrontation between the West and East Asia, and it was recognized as a world of science and technology that should be followed, although the West is on the opposite side of East Asia because Japan is placed at the center of East Asia. However, to us, it is read as a confrontation between Japan and colonial Joseon, and as a hope of becoming independent from the colony through the development of science and technology and achieving a strong and rich country. The dual perception of steel and weapons manufacturing science and technology in the The Iron World was mixed in a state where the aims of Japan and Korea were different from 1908 to 1910. The early science fiction introduced from 1908 to the early 1910s led to the construction of an ideal society suggested by future science fiction in the 1920s, inventions in the 1930s, and the dream of invention science of colonial intellectuals leading to the discovery society. The field of science fiction in colonial Joseon was the ideal society in 1908 with The Iron World, and the expectation of scientific invention through Airship in 1912. It led to the construction of an ideal society dreamed of and the discourse of utopia, and the expectation for scientific invention through Airship went from Pioneer by Lee Kwang-soo to The Research of Dr. K by Kim Dong-in, and then to the Invention Society in the 1930s. In this thesis, I would like to examine the two branches of the early science fiction that were at the beginning. And I would like to show the process of the two-pronged aspects of the construction of an ideal society and the science of invention eventually leading to a dream of becoming a rich country. The science fiction novels The Iron World and Airship, which were introduced in the early days, are novels with a strong perspective of Western imperialism, mainly focusing on science fiction and adventure. However, as it entered the country, the end of the Korean Empire and colonial Joseon revealed a dual desire for the rich and powerful who wants to resemble the West, which achieved civilization through science, along with the recognition of the powerless Eastern country compared to the West. Let's look at how the duality of science is revealed in The Iron World and Airship.

중국 은일문화의 사대부원림의 관계 -선진시대에서 당조까지-

임상섭,조정송 한국조경학회 1999 韓國造景學會誌 Vol.26 No.4

The purpose of this study is to search into the relation between the chinese seclusion culture and the gentleman's gardens by means of the historical and aesthetic approach. The periodic limits of this study is from pre-Qin to Tand. For gentleman's gardens in Tang dynasty at once got out of the noble's gardens which had imitated the imperial gardens until Tang, and became the origin of the gardens of the literati appearing in post-Tang dynasty. The major findings are as follows : First, in pre-Qin period, the origin of the seclusion culture is classified as the metaphysical seclusion of Taoism and the physical seclusion of Confucianism. Although Pu, Yuan, and Uou which could be said the first step of the chinese gardens were inquired, the clear relation between the seclusion and them is not found. Second, during Qin-Han dynasty, the role of the gardens, as the settings of the seclusion, are comparatively minor, too. But uan Kuang-Han's garden considerably escaped from that of pre-Qin in the aspect of function, and it has the characteristics of recreation. Third, during Wei-Chin and Liu dynasty, two types of the seclusions emerged. One is the small seclusion, and the other the Great Seclusion. Though, as formerly, the contemporary gardens did not escaped from the imperial gardens, Shi Chong's garden can be the setting of the Court Seclusion. But the seven Righteous in Bamboos' and Tao Yuan-Ming's settings of the seclusion were real natural environments rather than gardens. Forth, in Tang dynasty, in spite of relatively low status, Bai Ju-Yi's theory of the middle Seclusion enabled gentlemen to make seclusion in sinecures unlike the court Seclusion. The theoretical background of the Middle Seclusion was Zen Buddhism and the State Examinations System and Bai Ju-Yi's private social position also had an important effect on it. In Tang dynasty, there being nobiliary gentleman's gardens, Bai Ju-Yi's garden, Lushan Caotangyuan, was the setting of the Middle Seclusion. It can be called a real gentleman's garden, for it is simple and small unlike the imperial gardens or the nobiliary gentleman's gardens.

무인집권기 임춘의 은거관념 -불교를 중심으로-

김수태 한국중세사학회 2020 한국중세사연구 Vol.0 No.62

This article examines the seclusion concept of the intellectuals during the military regime, centering on Im Chun’s 『Seohajip』. This is because, Im Chun’s thoughts about the concept of seclusion are richly described in the 『Seohajip』. Im Chun’s concept of seclusion was briefly addressed in relation to Confucianism. However, he was interested in not only Confucianism, but also in the seclusion concept of Buddhism. Therefore, Im Chun’s concept of seclusion needs to be dealt with newly in relation to Buddhism. Im Chun tried to grasp the history of seclusion related to Buddhism throughout the Korean history. This is why he had a profound interest in the seclusion of the Silla period, and continued to summarize the aspects of seclusion that took place during the middle period of Goryeo. All of this was to suggest how seclusion should be in his time. Based on this, Im Chun emphasized to monks and inhabitants that the temple is a place of seclusion. At this time, he paid great attention to what spirit Buddhists should pursue when they seclude at the temple. As a criterion for evaluating the seclusion, he focused on whether the believers are properly practicing the truth of Buddhism, that is, Tao. For this reason, he criticized very harshly when the believers’ seclusion was in wrong direction. Moreover, he claimed that even if the believers seclude, it must be a truthful seclusion, not a false one. Meanwhile, Im Chun also had interest in the monks’ participation in reality. To him, participation in reality and the seclusion were not separate from each other. However, he thought that even if the monks participate in reality, they should return to their original place after the participation and seclude. He believed that there are still many things that the monks can do for the world, even in the temple. Thus, he revealed how the concept of seclusion is different between the Buddhism and the Confucianism. For the monks, essential path is to seclude. Whereas participation in reality is the proper path for the Confucian scholars. Only then could Buddhism be able to give the right help to society of Goryeo at that time. Through this, he believed that the social problems of Goryeo, that occurred due to the military regime, can be correctly solved.

TV예능프로그램에서의 ‘隱逸’의 재현과 의미 : JTBC<효리네 민박>, tvN<달팽이호텔>을 중심으로

임보연(Lim, bo youn) 한국문화융합학회 2020 문화와 융합 Vol.42 No.8

이 논문에서는 JTBC <효리네 민박>과 tvN <달팽이 호텔>을 연구대상으로 삼아, 두 프로그램에 재현된 은일의 양상과 의미를 밝히고자 하였다. 2000년 이후, 대한민국에 ‘힐링(Healing)’ 열풍이 불었다. ‘소확행(小確幸)’, ‘욜로(YOLO)’ 등의 신조어들도 잇따라 생겨나며 자신을 돌아보고, 자신의 생활을 즐기는 삶의 지향을 엿볼 수 있다. 이런 트렌드에 따라 TV에서도 힐링을 보여주는 다양한 프로그램들이 생겨났다. 우리가 사용하고 있는 ‘힐링(healing)’이라는 단어는 ‘치유(治癒)’로 번역되는데, 전통적 ‘은일(隱逸)’의 모습과 닮아있다고 생각된다. 전통적으로는 정치적 상황과 사상의 경향에 따라서 은일을 추구하는 모습이 드러났지만, 현대 사회에서도 ‘탈도시’를 꿈꾸는 사람들에게서 ‘은일’의 삶이 이어지고 있음이 보인다. 그래서 이 논문에서 TV예능프로그램에 주목하여, 미디어에 재현된 은일(隱逸)의 양상과 의미에 대해 분석해보고자 한다. 예능 프로그램을 분석하기에 앞서, 전통적인 은일의 개념과 문학 작품 속에서 어떤 모습으로 은일(隱逸)이 드러나고 있는지, ‘대은(大隱), 중은(中隱), 소은(小隱)’으로 나누어 도연명과 백거이, 이색, 심환지를 작품을 예로 들었다. <효리네 민박>과 <달팽이 호텔>은 ‘함께 무엇을’ 한다기 보다는 참여자가 각자의 여행을 즐기고 있다는 공통점이 있으면서도, <효리네 민박>은 은일의 삶을 간접 체험하는 포맷을, <달팽이 호텔>은 은일의 삶을 직접 체험하는 포맷으로 구성되어있다. <효리네 민박>에서는 손님들은 효리네 민박집에 머무르면서, 숙소의 주인인 이효리 부부의 제주도의 삶을 들여다 보고, 경험할 수 있는 기회가 제공된다. 이때의 이 부부의 삶이란 도시에서 섬으로 거주를 옮긴 은거의 삶이라 할 수 있고, 바쁜 도시에서의 일상에서 벗어나 느리게 흘러가는 소길리에서의 삶을 경험하는 것이다. <달팽이 호텔>은 강원도 정선의 산 골 속에 있는 달팽이 호텔로 2박 3일의 여행을 떠나는 구성으로, 이는 참여자가 잠시 은일의 삶을 살아보는 것이다. 여행이라는 포맷을 가지고 있으면서, 프로그램명이 함축하고 있는 것처럼, ‘느리게 느리게’ 살아보는, 꼭 무엇인가를 하려고 하지 않아도 되는 쉬어가는 일상의 의미를 담고 있다. TV예능프로그램에 재현된 은일의 모습은 ‘중은(中隱)’의 현대적 모습이라 할 수 있다. 자신의 삶과 완전한 단절을 의미하는 것이 아닌, 은일의 삶을 간접적 또는 직접적으로 경험해보고, 현재 처해있는 치열한 삶과의 거리두기를 하는 것이다. 바쁜 일상에서, 바쁜 도시의 삶에서 잠시 벗어나서 은일을 통해 여유를 가질 때, 다시 일상으로 돌아갈 수 있는 힘을 얻게 된다. 그동안 ‘리얼리티’나 ‘힐링’이라는 요소에 주목해온 예능 콘텐츠에 대해, ‘은일’의 관점으로 읽어보고자 하였다. 전통적 개념인 ‘은일’의 양상 또한 현대 사회 속에서, 현대인의 삶 속에서도 여전히 현재진행형이었으며, 예능 콘텐츠 내에서도 다양한 방식으로 수용되고 있음을 확인할 수 있었다. This paper investigates JTBC’s <Hyori’s Homestay> and tvN’s <Snail Hotel>, exploring various aspects and meanings of “eun-il(隱逸)” in both programs. Since 2000, there has been a “healing” craze in South Korea. New words, such as “sohwakhaeng(小確幸)” and “YOLO” have emerged, one after another, highlighting the tendency for people to and enjoy their lives. This trend has resulted in various healing-related programs on TV. The word “healing” used in this paper translates into “chiyu(治癒),” which is thought to mean something similar to traditional “seclusion.” Traditionally, the pursuit of seclusion has been discussed in relation to the political situation and intellectual trends. In modern society, however, the dream of a life of seclusion is prevalent among people who long to leave city life. This paper focuses on TV variety shows, analyzing the aspects and meanings of seclusion that appear in the media. Before analyzing TV variety shows, it explores the traditional concept of seclusion and how seclusion is depicted in literary works by Dae-eun(大隱), Jung-eun(中隱), and So-eun(小隱), citing Do Yeon-myeong(陶淵明) and Baek Ge-yi(白居易), Lee-saeck(李穡), and Shim Hwan-ji(沈煥之) as examples of his works. In both <Hyori’s Homestay> and <Snail Hotel>, the participants enjoy trips alone, rather than together. <Hyori’s Homestay> offers an indirect experience of a secluded life, while <Snail Hotel> offers a direct experience of a secluded life. The guests in <Hyori’s Homestay> stay at Hyori’s private home, getting to know and experience the lifestyle enjoyed by Hyori and her husband, who own a guest house on Jeju Island. The couple lives a secluded life, having moved from the city to the island. They experience a peaceful life in Sogil-ri, drifting slowly away from their daily lives in the busy city. <Snail Hotel> consists of a three-day trip to the Snail Hotel in Jeongseon, Gangwon-do, where participants live for a period of time. This show involves travel; as the name of the program implies, it also offers a relaxing daily routine. The participants don t have to try or do anything, apart from living “slowly and slowly.” The image of seclusion reproduced in TV variety shows is a modern version of “Jung-eun (中隱).” It does not entail a complete break from everyday life-just an opportunity to indirectly or directly experience a life of seclusion, distancing oneself from ordinary, intense life. For people whose daily lives are very busy, getting away from the hectic city and relaxing in seclusion for a while, can be reenergizing, enabling them to return to their normal lives with fresh energy. I wanted to read about TV variety shows that focus on the themes of “reality” and “healing” from the perspective of seclusion. The traditional concept of seclusion, which still exists in modern society and modern life, has been accepted in various ways in the entertainment context.

조선시대 시가창작에서의 『장자』 은일사상 수용 양상 고찰

한영걸 한국중국산문학회 2022 중국산문연구집간 Vol.13 No.-

Admiration of rural hermitage in literary works during the Joseon Dynasty was from the seclusion thought of Zhuangzi. Accordingly, this study aims to examine how the seclusion thought of Zhuangzi was applied in creating literary works in Joseon. The essence of Taoism of Zhuangzi is freedom (逍遙遊), which is seclusion thought pursuing mental freedom from constraints of secular life. In the chaotic situation of the Wei-jin South and North Dynasty period in China, Confucianism declined, and Taoism of Zhuangzi emerged as a good philosophy, leading to the popularity of seclusion life. In contrast, in the Sui-Tang dynasties, the popularity of such a life declined, which shows that, while, in peaceful times, the literati favored Confucian activism, they, in chaotic times, or, if they were politically misfortunate, they sought psychological solace from seclusion thought of Zhuangzi. Even if the Joseon Dynasty adopted neo-Confucianism as the ruling theory, and excluded other theories as heretics, it only allowed seclusion theory of Zhuangzi to influence the literati as admiration of rural hermitage life. In the earlier period of the dynasty, the hermitage life was somewhat popular among anti-regime critics and some of politicians in the central government. But, after purges of Confucian scholars, such a life was very popular among the literati. Excluding anti-regime critics, however, it can be said that scholar-politicians of Joseon Dynasty favored having government positions and participation in politics to seclusion.

운곡(耘谷) 원천석의 삶과 출처관(出處觀)

정순태 ( Jung Soon-tae ) 택민국학연구원 2021 국학연구론총 Vol.- No.28

운곡은 變化無雙한 세상을 살았다. 일찍이 山野에 살며, 직접적인 정치 활동은 하지 않았다. 한편으로는 과거에 응시하고 求官詩를 보내는 등 정계 진출을 도모하기도 했다. 세상의 利害와는 멀어졌지만, 정치, 문화, 사회적인 문제에 관한 관심을 놓지 않았다. 사회의 腐敗나 불의에 대해서 분개했다. 군자의 도리를 실천하고, 후배와 동료, 지방관료들과 安民을 논했다. 세상을 떠나 있었지만, 벗어난 적이 없었다. 처사적 삶을 살았지만 출사의 의지나 세상일에 관한 관심을 끊지 않은 셈이다. 따라서 운곡의 은일은 단순히 隱逸이라 하기도, 더구나 超脫的 隱遁으로 보기도 어렵다. 그렇다고 유배나 일시적 귀향 성격의 隱居와도 결이 다르다. 운곡의 은일은 운명적이며 자연지향적인 귀결이었다. 할 말은 했다는 의미에서 隱居放言이고, 출사의 때를 기다린다는 점에서 ‘自守’의 출처관이라 볼 수 있다. 운곡이 자수의 출처관을 가진 배경을 세 가지로 보았다. 첫째, 避世의 운명이 자수의 삶을 살게 했다. 둘째, 여말선초라는 境界의 시대가 그 배경이다. 셋째, 안민의 책무가 운곡을 현실 세계에 붙잡았기 때문이다. 조선의 건국세력을 규탄하던 그가 새로운 왕조에 기대를 표하는 행위 또한 안민을 실천해 줄 군주가 나타나기 바라는 심정의 표현이라고 해석할 수 있다. 이 세 가지의 배경 때문에 운곡은 출사를 기다리는 은일, 즉 자수의 출처관을 보이게 된다. 운곡의 경우, 인생주기에 따라 자수의 성격도 변했다. 弱冠에서 35세까지는 공부하면서 때를 기다리는 十年燈下의 ‘학자형’ 시기였다. 이 시기에는 관료지향인식과 친자연적 삶 사이에서 갈등했다. 36세~55세까지는 出仕의 꿈을 가졌던 과거를 부끄러워하는 ‘은자형’ 시기였다. 세상의 富貴功名이 부질없음을 깨닫고 명예니 이익보다 도를 깨닫는 데 치중한다. 56세 이후는 ‘天民’에 가깝다. 비록 세상을 피해 살지만, 출사의 꿈은 버리지 않았다. 벼슬에 오르는 꿈을 꾸기도 하고, 후학이나 동료를 통해 간접적으로 실현했다. 운곡은 이 상황을 칼집 속의 칼, 匣裏釰이라 부른다. 다만, 그 칼을 쓰지 못함을 아쉬워한다. 운곡의 전체적인 출처관은 경계의 세상에서 자연과 함께 공부하며 세상에 나아갈 기회를 기다리던 자수의 출처관이라 할 수 있다. Woongok(耘谷) lived in an ever-changing world. Deciding to live in mountains and fields at an early age, he did not engage in any direct political activities. On the other hand, he made an attempt at entering the political circles by taking the state exam and submitting Gugwan(求官) poems. He did not lose his interest in political, cultural, and social issues at the same time distancing himself from the interests of the world. He was enraged at the corruption and injustice of the society. He practiced the duties of a wise man and discussed the ways of restoring order and confidence with his junior colleagues, peers, and local government officials. He was distant from the world, but he never left it altogether. He lived a life of holding no government office and residing in seclusion, but he never lost will for going into government service and interest in mundane matters. It is thus difficult to see his seclusion as simple seclusion or transcendent seclusion. It should be also pointed out that his seclusion was different from exile or retirement of temporary return to home. For Woongok, seclusion was a destined and nature-oriented conclusion. His seclusion was Eungeobangeon(隱居放言) in that he said what he was supposed to say. It was the Chulcheo(出處) viewpoint of "Jasu(自守)" in that he waited for his time to go into government service. There were three elements behind his Chulcheo viewpoint of Jasu: first, his fate of avoiding and hiding from the world led him to a life of Jasu; second, he lived in a time of boundary between late Goryeo and early Joseon; and third, his duties of restoring order and confidence prevented him from leaving the real world. He, who once denounced those who worked on the founding of Joseon, expressed his expectation for the new dynasty because he wanted a monarch that would restore order and confidence for people. Driven by these three elements in the background, he exhibited a style of seclusion waiting for going into government service or the Chulcheo viewpoint of Jasu. The nature of his Jasu changed according to his life cycle. He lived as a "scholar" from 20 to 35, studying under the lamp and waiting for an opportunity. During this period, he had conflicts between his orientation toward bureaucracy and nature-friendly life. He lived as a "hermit" from 36 to 55, being ashamed of his old dream of going into government service. Realizing how vain the wealth, rank and fame of the world were, he focused on truth rather than honor and profit. Starting at 56, he became close to "Cheonmin(天民)." Even though he avoided the world, he did not give up his dream of going into government service. He would dream of holding a government post and realized his dream indirectly through his students and peers. He called this situation a sword in the sheath or Gap-ri-il(匣裏釰). He was sorry that he was not able to use his sword. Woongok’s overall Chulcheo viewpoint was one of Jasu to study with nature at the boundary of the world and wait for a chance to go out into the world.

한글 필기체 인식을 위한 딥러닝 기반의 모델 구현

김재정(Jae-Jung Kim),박민호(Min-Ho Park),정상중(Sang-Joong Jung),정도운(Do-Un Jeong) 대한전자공학회 2022 대한전자공학회 학술대회 Vol.2022 No.6

조선전기 관각파(館閣派) 문인(文人)의 은일(隱逸)과 권력(權力)의 문제

이의철 ( Lee Eui-chol ) 한국어문교육연구회 2005 어문연구(語文硏究) Vol.33 No.2

동아시아 지식인들의 ‘隱逸思想’의 전개 과정, 즉 ‘歸去來’의 동기와 목적을 단순하게 논리화한다면, 歸去來의 동기는 정치적(혹은 道) 좌절이고 歸去來의 목적은 ‘道’의 완성이 된다. 그런데 朝鮮前期 館閣派 文人들은 歸去來의 동기와 목적을 거의 의식하지 못하였다. 그들은 자신이 ‘질박하고 청빈한 品格의 소유자’임을 끊임없이 확인하려 하였고, 그러한 목적으로 소유한 것이 ‘樓閣’·‘庭園’·‘假山’·‘書畵’ 등의 ‘假自然’이었다. 또한 館閣派 文人들은 出仕가 隱逸보다 우월함을 合理化하기 위해 ‘朝隱’이라는 용어를 거론하였다. 隱逸에 대한 명분을 ‘大隱’·‘朝隱’ 개념으로 合理化하고 ‘實自然’을 ‘假自然’으로 대치한 館閣派 文人들의 ‘隱逸의 合理化’는 결국 ‘權力의 合理化’를 증명하는 수단에 불과했고, 그들이 權力을 지향하고 안주하였다는 의미 이상을 넘어서지 못했다. The first half year bureaucracy followers of Choseon(朝鮮) prided the time of themselves at time of peace. It is not conscious the political condition of ‘Eun-il(=seclusion, 隱逸)’ and ‘Gyugeorae(homecoming one's resignation from a government office, 歸去來)’ in because. The ‘Eun-il’ of Northeast Asia must step ‘① a political breakdown preceding condition in order’ ② and ‘a Gyugeorae’ ③ and ‘the doctrines of Confucius(道) completion in order’ But them were in agony only the philosophy of ‘② Gyugeorae’ which lacks the condition of ① and ②. Consequently them as the dignity which is poor but honest prided their seclusion. And them thought the terminology enough seclusion. The fact that the bureaucracies feel inferiority in strength was because the ‘Salim(=a men out of office, 士林)’ of power appears. Consequently them will ask and the complement which will substitute the condition which is insufficient they searched. It did so and them loved an imitation nature and they rationalized a seclusion concept. But the rationalization of this seclusion was only in the means which proves the rationalization of power. It aims this power of them and it lived in peace it is meaning.