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孫錫麟 이화여자대학교 한국문화연구원 1974 韓國文化硏究院 論叢 Vol.24 No.-
The influence of the Roman in France differs in different ages. However, it has generally been understood as a narrative novel. The Roman novel understood as a narrative novel was possibly formed in the 17th century. Yet, the 17th century was mainly dominated by classicism and the Roman novel was ridiculed among intellectuals. It was considered as a pastime material read by women mostly. On the other hand the homonnonel being not necessarily restricted by the strict from as in the classic novels could enjoy the freedom of expression which the orthodox art could never even dream of. Eventually it had coalesced with the resistant sprit against the aristocratic society and began its fundamental progress. We can observe such traces in "Telemaque' of Fenlon, Volaire and Rousseau. In the 18th centurly, Le Sage wrote acting, speaking, and living roman novels: Marivau described the inner life of the middle class society while Prevost created the passionate novel of tears." Then followed the philosophical Roman novel of Montesquieu, Voltaire, and Rousseau. They are men of thought who keenly felt the value of the novel in order to enlighten the reading public. In respective novels Montesquieu introduced customs of the unknown world and political situations, and Voltaire rejected the providence of God and insisted on reason and development of human spirit, Rousseau particularly proclaimed 'return to nature' and wrote very original novels as Diderot, the main author of Encyclopedia, assailed in forced beliefs and disorder of society. In short the true Roman novel of France rose with the dissipation of classicism in the end of 17th century and developed to the forms of the recent novel with definite objectives to enlighten the public.
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Stendhal의 Les Chroniques italiennes 小考
孫錫麟 이화여자대학교 한국문화연구원 1979 韓國文化硏究院 論叢 Vol.34 No.-
On sait qu'apres la mort de Stendhal, Romain Colomb, un de ses amis a publie "Les Chrnniques italiennes" comme une partie des oeuvres completes de Stendhal chez Michel Levy. Ce sont des recits qui ont ete recueillis par lui-meme en Italie et qui forment aujourd'hui 8 oeuvres publiees sous la direction de M. Henri Martineau. Ces nouvelles sont particulierement precieuses pour qui vent bien connaitre et comprendre a la fois l'amour de Stendhal pour l'Italie et sa technique romanesque. A Civita-Vecchia ou il avait ete nomme consul, Stendhal mit au jour dans les archives de familles italiennes quelques-uns de ces poudreux recits qui l'interesserent si fort qu'il les retranscivit. Et quand nous considerons son activite de 1831 a 1838 ou il commenca les remaniements qui relevaient autant de la traduction que de la creation litteraire, nous ne pouvons pas nous empecher de penser a sa vie interieure. Les huit annees de 1831 a 1838 furent une epoque odieuse pour Stendhal. Sa vie a Civita-Vecchia etait faite d'ennui et d'inquietude. II a voulu se fixer en se souvenant de son enfnance heureuse et de son sejour a Paris. Se connaitre, ce qui etait son but fut un effort poursuivi entierement dans son "passe", de plus il voulait confirmer qu'il ne pouvail y avoir aucune interruption entre passe et present. Apres tout, dans ces quelques annees ou il prevoyait la mort, il exista en tant que chroniqueur de lui-meme, et se consacra entierement a effacer l'interruptin reelle en immiscant le present dans le passe qui avail ete effectivement le sien. Non seulement ses yeux se sont detournes de son propre passe, mais aussi son desir s'est dirige vers la recherche des autres qui avaient vecu avec lui. Et alors Stendhal trouva les archives italiennes qui nous montrent les aventures sanglantes et romanesques du 16e siecle au 18e siele et il put nous leguer ses Chroniques italiennes.
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孫錫麟 이화여자대학교 한국문화연구원 1971 韓國文化硏究院 論叢 Vol.18 No.-
One's thought responds to the age and environment in which one lives. To study one's thought, it is necessary to examine the relation between the characteristics of the age and the individuals, as well as one's interior person. This article treats with Montaigne's view of the society and the world, in connection with his ideological characteristics. The fragments of Montaigne's thought as found in his Essais at random, are of Heraclitan view of the world "Every thing revolves." We can understand that his thought has two main phases: the ego-centric and social ideas. He recommended solitude, of which he was a practitioner, because he wished to liberate himself from bondage of the outer world. Although solitude might seem a passive way of living, it was a definitive way rescuing the society from disorder and corruption. According to Montaigne, the world is a current that contains "moi", and neither good nor bad in itself. Various phases of the society are reduced to the individual problems. The society is nothing but the sum of individuals. This sense is the basis of Montaigne's moral. Montaigne's methodology is concerned with the judgment that is obtained by the experiences of solving various difficulties of life. This judgment is the greatest fruit harvested from his experience of life. He is neither credulous nor rash to deny everything. His agnostic attitude found in the "Apologie de Raimond Sebond" forms the outline of his empirical methodology. One of the bases of his moral is the conviction of life, from the modern point of view. Accordingly, his moral is connected with modernity, for loss of the conviction leads human mind to anxiety to disorder.
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