조선 전기 지성사의 관점에서 본 점필재(점畢齋)와 그 문인(門人)들의 관계

김남이 ( Nam Yi Kim ) 한서대학교 동양고전연구소 2012 동방학 Vol.23 No.-

점畢齋 金宗直(1431:세종13∼1492:성종23)과 그의 문인들은 조선전기 ``士林``의 시대를 연 지성인들이다. 다만, 지금까지 이루어진 이들에 대한 연구는 ``사림파``라는 특정한 정치적 집단을 전제해 놓고, 그 ``집단의 像``을 그에 선험적으로 포함된 개인에게서 추출하고, 이렇게 추출된 상을 다시 ``사림파``라는 집단에 적용하는 일종의 순환론적인 방식을 반복해온 점이 없지 않다. 이 글은 이런 문제의식에서 비롯되어 점필재와 師友의 오랜 교분을 나눈 이들이, 실제로 점필재에게서 무엇을 배우고, 무엇을 기대했으며, 그들 사이에 이루어졌던 교감의 내용은 무엇이었는지, 조선전기 지성사의 맥락에서 이를 파악해 보고자 하였다. 이를 위해 먼저 점필재와 그 ``門人``들의 관계의 실제와 의미를 점필재의 ``문인``에 관한 세 가지 기록을 중심으로 살폈다. 제자인 南孝溫의 『師友名行錄』과 金馹孫의 <供招>(1498), 그리고 후대의 李獻慶(校)의 <점畢齋門人錄>(1789)이 그것이다. 점필재의 ``문도``는 제자뿐만 벗과 선배 및 동료 관인까지 포함하는 개념이었다. 이어 지역에서의 학문 연찬과 한양에서의 문화 사업으로 나누어 그들이 함께한 활동을 살폈다. 젊은 시절 점필재에게 자발적으로 찾아온 제자 그룹은 학문 연찬과 과거 시험을 준비하는 과정을 거쳤다. 한양을 중심으로 하는 관직 생활에서 만난 인물들 또한 학문적 영향 관계에 인간적인 우의가 더해졌다. 특히 이들은 『杜詩諺解』나 『東國輿地勝覽』 編(改)纂 성종대의 중요한 문화 작업에 전격 참여하여 주도적인 역할을 하였다. 점필재와 그 문도들은 자발적인 결집과 만남을 통해 재야에서 그룹 또는 개인으로의 성장 과정을 거치면서 스승 점필재를 넘어서는 어떤 비판적 의식과 이념을 갖추어가며, 16세기 이후에 구현될 확고한 사림적 의식과 실천을 보여주기 시작하였다. This study observes the process of repeat reorganizing between Jumpiljae(점畢齋) Kim Jong Jik(金宗直), the master of Sarim(士林) and his followers in the former period of Chosun dynasty. Kim and his followers were intelligent group and active participants in realistic politics. However, so far the most research papers have not escaped from the cyclic pattern that the stereotype of Sarim reflects the individual, and the figure extract from individual applies Sarim in the same aspect. Therefore, this research suggests that we should investigate historical characters apart from group image with the new aspect. In other words, the paper will consider the concrete details of Kim`s followers before extracting ideological Sarim from them. Methodologically approach to the purpose, this study carefully notices the documents such as the Jumpiljae`s chronological list, The Record of Writers in Writing Collections of Jumpiljae, and The Disciple of Jumpiljae which Kim Il Son, one of Kim`s pupil wrote at Muosawha(戊午士禍). In addition, I will interpret the above materials according to political situation and cultural meaning in the period. Furthermore, this paper will observe how to flow Kim`s consciousness to his academic descendant after the bloody massacre of Kim and his major followers. In his own age, many young students and intelligent converged on Kim`s academy for achieving fame and prestige. They improved their literary competency under him and became a high-ranking government official. This is quite noticeable phenomena comparing with the previous time such as Jibhyunjun-scholar(集賢殿 學士) trained by the Government`s scheme, because they follow and admire Kim with their own willingness. It means Sarim power gradually increased to threaten Hungu(勳舊, the conservative aristocratic bureaucrat power) so that the bloody massacre finally caused. In addition, Kim carried out the role of center point in the development of intelligence history in the former period of Chosun dynasty.

하서(河西) 김인후(金麟厚)의 <잠부자가(岑夫子歌)> <공동자가(空同子歌)> <차증양생중명(次贈梁甥仲明)> 연구 -1458년 점암촌 퇴거 이후의 자기 형상과 시적 성취-

김남이 ( Kim Nam Yi ) 한국한시학회 2017 韓國漢詩硏究 Vol.25 No.-

이 논문은 河西 金麟厚(1510~1560)가 전라도에 물러나 살면서 본격적으로 講學을 하던 즈음, 1548년(명종4)에 쓴 일련의 칠언고시 세 작품을 분석한 것이다. 이 시기는 김인후가 관직에 임명되려다가 그와 정치적 입장을 달리하는 사람들에 의해 임명이 좌절되는 등 한 굴곡을 거치고, 『朱子大全』을 교재로 하여 朱子學을 본격적으로 공부하기 시작하는 등 생애의 주요 국면이 겹쳐 있다. 김인후는 <岑夫子歌>·<次贈梁甥仲明>, <空同子歌> 세 작품을 같은 韻字를 써서 지었고, 하서 시문집의 편집자는 이 작품들이 ‘연관된 의미를 가졌음’을 작품의 서문을 통해 언급해 두었다. 그 연작의 첫 번째 작품인 <岑夫子歌>는 김인후가 우연히 얻게 된 나무 등걸을 ‘잠부자’라 명명하고 읊은 시이다. 중국 晉나라 陶淵明의 <桃花源記>가 창작된 배경, 즉 ‘秦나라의 가혹한 정치를 피해 桃源이라는 별세계로 숨어든 사람들’의 고사를 가지고 잠나무의 奇古한 풍걸을 형상화했다. 그리고 잠부자와 김인후 자신의 해후를 읊음으로써 잠부자와 자신의 융회, 일치로 시상을 전개시켰다. 관직에 임명될 즈음 ‘술을 좋아하고 일은 잘 못하며 오활하다’는 악평을 받으며 물러나야 했던 그가 그려낸 자기의 형상이다. 두 번째 작품인 <次贈梁甥仲明韻>는 총 3수인데, 제1수에서는 孔子이래 正學의 계보를 쓰고, 그 집대성자로서 朱熹를 지목했다. 제2수에서는 周나라의 쇠퇴 이래 秦나라의 失政과 패망을 서술했는데, 人才의 등용과 활용이 그 관건이라는 시각을 드러낸다. 참소와 모함이 횡행하여 賢者를 곤궁에 빠지게 한 과거 역사를 거론함으로써 자기의 현재를 은유했다. 제3수에서는 자신이 孔子와 周敦?, 程?를 계승했음을 다시 한 번 선언하면서 일상과작은 일에서부터 공부와 실천을 시작하여 얻는 활연한 경지를 형상화했다. 세 번째 작품인 <空同子歌> 역시 <잠부자가>처럼, 사위이자 제자인 양자징이 우연히 얻게 된 나무 등걸을 ‘공동자’라 명명하고 읊은 것이다. ‘공동자’가 불로불사의 신선이 사는 산의 이름이기도 한 만큼, 태고의 시대로부터 중국의 夏殷周 삼대, 그리고 先秦의 孔子와 老子와의 만남에 이르기까지 광막한 시공간을 거론했다. 이어 중국 北宋의 철학자 周敦?의 <太極圖說>에 근간을 두고, 만물이 ‘하나의 근본’에서 출발했기 때문에 만 가지의 차이에도 불구하고, 궁극의 본원에서는 일치되는 존재임을 말했다. 요순 이래 광대한 시공간을 거쳐 온 공동자와, 천 몇 백 년 뒤에 태어난 김인후 자신이 근원적으로 동질적인 존재임을 말하고 이를 근거로 유학의 정통 계보를 만든 孔子 와 朱子의 경지를 상상하였다. 이 과정에서 김인후는 朱熹의 작품인 <齋居感興 二十首> 및 <觀書有感>, <武夷櫂歌>과 같은 작품을 활용하여 자기의 정감과 비전을 형상화했다. 김인후는 주희의 <武夷櫂歌>를 공부하는 단계를 읊은 시로 이해했으며, 주희의 다른 작품들도 일생에서의 지식 습득과 실천의 방향을 표현하는 중요한 시적 근거로 활용했다. 이런 점에서 이 세 편의 칠언고시는 김인후라는 조선중기의 ‘도학자’이자 시인이 자기의 생각과 일상을 朱子學이라는 새로운 체재 속에서 새롭게 구성해가는 과정을 시적으로 형상화했다는 의의가 있다. This thesis is to analyze the three classical Chinese poems with heptasyllabic lines that Haseo Kim, In-Hu (1510: the fifth year of Jungjong~1560: the fifteenth year of Myeongjong) wrote in 1548 (the fourth year of Myeongjong) by the time when he started teaching after leaving the public post (against his will) and living in Jeolla-do. It was one of the important momentums of his life. He just experienced the twists and turns of life by being thwarted by his political opponents who had differing political opinions with him and began to study the doctrine of Chu-tzu using the collection of Chu-tzu. During this period, Kim, In-hu used the same rhyming word for his three poems including the Song of Jambuja, Writing a Poem Using the Rhyming Word of the Poem of My Son-in-Law, and the Song of Gongdongja and said in the introduction that these three works were related to one another in terms of meaning. The first poem of the series is the Song of Jambuja (an ash tree). Kim, In-hu named a tree stump Jambuja that he came across and wrote a poem about it. He crystallized its quaint and elegant image, using an old story about people who were slid into a paradise named Do-won to escape the brutal oppression of the Qin dynasty, which was the background of Dohwawonki written by Tao Yuanming of the Qin dynasty. Citing his unexpected meeting with Jambuja, Kim, In-hu developed his idea by uniting and integrating his own situation with Jambuja. He symbolized himself as Jambuja, who had to leave the post due to malicious accusations: ‘He likes drinking. He is incapable and knows nothing of the world.’ His second work named ‘writing a poem using the rhyming word of the poem of my son-in-law, Yang, Jung-Myung’ consists of three poems. The first poem was about the genealogy of a right study since Confucius where he pointed out Zhu Xi as a person who made a synthesis of the study. The second poem was about the maladministration as well as the rise and fall of the Qin dynasty since the fall of the Zhou Dynasty, revealing his idea that the selection and use of appropriate persons for highest position was crucial. By brining up the history of putting wise men in a hole with slanders and false charges, he described his current situation. The third poem once again declared himself succeeding to Confucius, Zhou Dunyi and Cheng Yi, crystalizing the stage of wide understanding that could be gained by studying and practicing small things in a daily life. The Song of Gongdongja, his third work was also about a tree stump he came across like in the Song of Jambuja, which he named ‘Gongdongja.’ As the name indicated the mountain where an immortal godly being lived, it mentioned the vast and wide world of poetry ranging from the ancient times to the three dynasties of Xia, Shang and Zhou and the meeting of Confucius and Lao-tzu in earlier Qin. Then, based on the Taikeukdosul of Zhou Dunyi, a philosopher of the northern Song of China, he said that, in spite of hundreds and thousands of differences, all things were identical beings in their ultimate root because they were originated from ‘one root.’ He first mentioned that Gongdongja enduring the massive time and space since the age of Liao and Shun and himself who was born more than thousand years later were identical beings in terms of their origin, and based on this argument, he imagined the academic realm of Confucius and Lao-tzu who created the legitimate genealogy of Confucianism. During this process, he embodied his sentiment and vision using the works of Zhu Xi including the twenty poems of Jageogamheung[齋居感興], Gwanseoyugam[觀書有感] and Muidoga[武夷櫂歌]. Kim understood the Muidoga of Zhu Xi not as the scenery under the waterfall of nine curves but as a stage of study. He also adopted the other poems of Zhu Xi as a poetic foundation that expressed the direction of knowledge acquisition and practices of one’s lifetime. In this sense, the three poems with heptasyllabic lines have their significance in that Kim, In-Hu, a poet as well as moralist of the mid-Joseon dynasty crystalized the process of recomposing his ideas and daily life in the light of the doctrines of Chu-tzu.

‘연암(燕巖)’이라는 고전의 형성과 그 기원(1)

김남이(Nam-Yi, Kim) 어문연구학회 2008 어문연구 Vol.58 No.-

Yeonam Ji-Won Park is widely remembered as a practical scientist and as a author of social criticism. Until now, 'Yeonam' along with other Practical scientists, represented modern way of thinking and also hallmarked the existence of the 'novelist', which entails an independent literature. This work seeks to examine the mechanism in the context and circumstance in which 'Yeonam' had developed into a classic. Yeonam's contemporaries of the 18th century who had interchanged with him and experienced his writings and thoughts all agree that he "opened a new frontier". The impact that his creative style and thinking had seems to be much more significant than could be imagined now. His works had been Heavily cited and referenced not only because of its fresh ingenuity, but also due to the great amount of knowledge they held. In the year 1900, almost 100 years after Yeonam's death, Chang-gang Taek-Young Kim published Yeonamjip twice, branding himself as a writer and ancient writing scholar superior to Yeonam. Maechon Hwang Hyun, who composed his own works to coincide with the publication of Yeonamjip showed a breakthrough in understanding through the example of Yeonam that there is not an orthodox way to literary absolution. Around 1910, Nam-Seon Cheo started a movement to excavate, preserve, and distribute Chosun's classics and to him, Yeonam's classics represented the very essence of civilized Chosun, Nam-Seon Cheo started a movement to excavate, preserve, and distribute Chosun's classics of 1910 and to him. Yeonam's classics represented the very essence of civilized Chosun. course, this was based on a nationalistic ideology and served a practical purpose. The question of what it is of Yeonam's works constitute the value of classics, had not been addressed. During the period leading to the 1920's. the works of Yeonam, oft limited by its era and complex language, had been closely analyzed, proofread, punctuated and amended to a form easy to the public In the 1930's Korean literature scholar Ki-Moon Hong, through 7 papers commenting on Park Ji won's art and thoughts, cited Park as the best literary artist of the Chosun and the Chinese cultural area. Hong, elevated Yeonam from a "classicist" to "The Polaris of Chosun literature". Other of the 1930's In-Bo Jeong, Tae-Jun Kim definitely cited and expressed "Yeonam" the way Ki-Moon Hong did. Hong showed Yeonam as the greatest man of east asia emphasizing his harsh criticism and satire of society, and his folklore of Chosun. Tae-Jun Kim showed Yeonam as Chosun's literary master and as a modern literaty genious and novelist. This is when the idea of 'Yeonam', who we recognize as a nocelist and practical scientist, had been born.

액체 전해질형 리튬 설퍼전지의 양극 바인더로 PTFE의 특성 조사

김남인 ( Kim Nam In ),서재만 ( Seo Jae Man ),이채봉 ( Lee Chae Bong ),이원재 ( Lee Won Jae ),홍태기 ( Hong Tae Gi ) 한국공업화학회 2003 공업화학 Vol.14 No.8

바인더로 carboxymethyl cellulose (CMC), polyvinyl alcohol (PVA), 그리고 polytetrafluoroethylene (PTFE)을 혼합한 형태와 polyethylene oxide (PEO) 만을 사용한 양극을 제조하였다. 제조된 양극에 대해 morphology와 전기화학적 특성 및 전지성능을 조사하여 바인더의 영향을 고찰하였다. 혼합된 바인더에 따라 양극내의 세공분포 양상은 변하고 이는 전지의 성능에 영향을 미쳤다. 양극에서 PTFE 함량이 높을수록 비표면적은 증가하였고 계면 저항은 감소하여 전지의 출력성능을 향상시키는 효과가 있었다. PTFE (15 wt%)를 혼합한 양극에서 가장 우수한 방전 특성을 보였고 이 때 비표면적과 설퍼 이용률은 각각 16 m²/g과 70% 이상이었다. The cathodes with various binders such as carboxymethyl cellulose (CMC), polyvinyl alcohol (PVA), polytetrafluoroethylene (PTFE), and polyethylene oxide (PEO), in different combinations including sole component in the case of PEO, were prepared. These cathodes were examined by morphology measurement, electrochemical characteristics, and discharge performance to inspect the effect of binder on Li-S battery. The morphology of cathode varies with various binder combination and the performance of battery is greatly affected by the morphology. The specific surface area (SSA) of cathode composite material increases and the interface resistance reduces with increasing content of PTFE introduced into the cathode. The battery with cathode including F`TFE (15 wt%) showed the distinguished power enhancement, compared with those composed of other binder combinations. The cathode with predominant results was able to increase SSA and sulfur utilization by 16m^(2)/g and more than 70%, respectively.

21세기 광자기술의 현황과 미래 전망

김남,Kim, Nam 한국광산업진흥회 2003 광산업정보 Vol.19 No.-

한국광학회는 2003년 9월 2일부터 4일까지 3일간 광자기술 분야 국제 최고급 저명 인사를 대거 초청하여, '21세기 광자기술국제 학술대회(IPTC2003 : Internet ional Photonics Technology Conference)'를 개최하였다. 이 학술대회는 2001년 1회 개최 이후 세번 째 열리는 국제적 행사로써, 국제광산업전시회와 병행하는 핵심 학술행사이다.

輕度ㆍ中度 정신지체인을 위한 원예활동 수행능력 평가도구(HAPA)의 개발

김남은(Nam-Eun Kim),손기철(Ki-Cheol Son),김만권(Man-Kwyn Kim) 한국원예학회 2004 한국원예학회 학술발표요지 Vol.2004 No.5

홀로그래픽 스크린 기술

김남,김은석,Kim, Nam,Kim, Eun-Seok 한국정보디스플레이학회 2002 인포메이션 디스플레이 Vol.3 No.2

최남선의 『자조론(自助論)』 번역과 重譯된 ‘자조'의 의미 : 새뮤얼 스마일즈(Samuel Smiles)의 『자조(Self-Help)』, 나카무라 마사나오(中村正直)의 『서국입지편(西國立志編)』과의 관련을 중심으로

김남이(Kim Nam-Yee),하상복(Ha Sang-Bok) 어문연구학회 2010 어문연구 Vol.65 No.-

Choi Namsun's Jajoron is a Korean-language version of Samuel Smiles' Self-Help. To put it delicately, Jajoron is a retranslated version that Choi worked consulting Nakamura Masanao's and Azegami Kenzo's Japanese-language version of Smiles' original text. Though Jajoron is a retranslated version, it is well worth careful consideration. The reason is that Choi's retranslation work symbolically showed the process of Joseon intellectuals' embracement and denial of the West that had been experienced through the Empire of Japan. In this sense, it has an important meaning to examine the aspect of the retranslated modern through Choi's Jajoron. To clarify this meaning of Jajoron related to the aspect of the retranslated modern, this paper aims to examine what contents Choi emphasized, accepted or rejected by studying the similarities and difference among his version, Japanese-language versions and Smiles' original text. And it also aims to inquire into the contexts and contents of making or translating texts on 'self-help' comparing the social, cultural, and political backgrounds among Joseon, Japan and England. For this purpose, Section Ⅱ compares Choi's version and Japanese-language versions to understand the meaning and characteristic of Choi's version. Section Ⅲ examines Smiles' original text and the related socio-cultural backgrounds in the Victorian age to show the similarities and difference between the Choi's version and Smiles' original text. Section Ⅳ studies the meaning of retranslated 'self-help,' and also reveals the intention and purpose of Choi's retranslation.

니산(尼山) 남정찬(南廷瓚)의 삶과 지향 - 의령 사족으로서의 위상과 관련하여 -

김남이 ( Kim Nam Yi ) 온지학회 2021 溫知論叢 Vol.- No.66

이 논문은 경남 의령 지역 사족인 尼山 南廷瓚(1850-1900)의 문학의 특질과 지역사에서 위상을 규명한 최초의 연구이다. 본론의 주요 내용은 다음과 같다. 첫째, 학계에 처음 소개되는 만큼 남정찬의 연대기를 간략하게 정리하였다. 둘째, 『니산집』에 수록된 시를 분석하였는데 그의 삶에서 경남 단성의 신안서사, 개인 정자인 유연정, 그리고 의령 남씨 가문의 공동공간인 경모재가 중요한 의미를 갖는 곳임을 파악할 수 있었다. 이 공간에서 남정찬은 가문의 당론인 노론의 春秋大義를 외치고, 사족으로서 정체성을 유지하기 위한 학문적·윤리적 수련에 대한 의지를 표명하였다. 중앙-서울의 정계와 학계에서 소외된 상태였지만 지역의 교유망을 충분히 활용하여 사족으로서 자기 책무를 향촌에서 다하고자 했다. 셋째, 『니산집』의 체재와 구성을 통해 의령 사족으로서 남정찬과 의령 남씨 가문의 위상을 추적해 보았다. 1950년대 중반 『니산집』을 편찬한 후손들은 작품배치를 통해 남정찬과 의령 남문이 노론의 자장에 여전히 속해 있음을 드러내었다. 그러면서도 문집은 영남 남인들에게 익숙하게 전수되어 오던 체재대로 편차하였다. 문집 구성 자체에서 남인의 체재와 노론의 지향을 모두 보여준 것이다. 이같은 자연스러운 혼효는 의령 지역의 학문적·사상적 특색이다. 이는 19세기 말~20세기 초 영남의 사족들이 처한 환경이 만든 것이다. 즉 영남의 사족들은 몇 차례의 심한 정치적 굴곡을 겪으면서 중앙-서울의 학계·정계로부터 소외되었다. 조선은 일본이 침탈 야욕을 가시화하면서 외부 세력의 각축장이 되어 있었다. 이런 시대에 향촌사족으로 살면서 좁은 지역에서 당론과 당색으로 상호 대립·배제하는 것은 계층적 안정성에 심각한 위협이었다. 그래서 가문과 당론의 전통을 견지하는 한편, 한문학 전통 자산을 매개로 사족으로서 정체성과 동질성을 공유했다. 『니산집』은 그와 지역 사족의 생태적 삶의 조건과 그에 대응하기 위한 노력을 여실하게 보여주고 있다. This paper aims to identify the life and literature characteristics of Nisan Nam Jung-Chan who is sajok in Uiryeong, Gyeongnam and Nam Jung Chan’s status in history of mentality of Gyeongham. The late 19th century to early 20th century when Nam Jung-Chan lived was a period of upheaval in history of Korea and also a period of transition of civilization. Korean studies in the 20th century have described the history of this period centering on the metadiscourse in central-Seoul region. But the recognition that this does not reflect the actuality of history wholly is now shared sufficiently. This is proven by the fact that‘regionalism’ or ‘locality’is now an important topic in Korean studies and being addressed as practical research topic. This paper is a result of the study sketching the history of mentality of Gyeongnam region based on such problem recognition. The main data is 『Nisan Collection』 published by Nam Jung-Chan’s descendants in Uiryeong in 1955. The main contents of the body are as follows. First, the chronicle of Nam Jung-Chan was briefly summarized as he was introduced in the academic world for the first time. The life of an intellectual who had lived the period of upheaval of Daehan Jeguk in Chosun was reconfigured. Next, the poems in 『Nisan Collection』 were analyzed. Especially this study focused on the space where he pursued and shared studies with teachers, friends, and juniors. The space that had an important meaning in his life included Sinanseosa(Danseong, Gyeongnam), hyanggyo of Uiryeong, Yuyeonjeong (Nam Jung-Chan’s private villa), and Gyeongmojae (community space for Uiryeong Nam family). In such spaces, Nam Jung-Chan professed Noron’s strong and conservative ‘confucian thought of righteousness’ and expressed his willingness for academic and ethical training to have dignity as sajok. He tried to do his duty as an intellectual in the region where he was living by utilizing academic, blood-related, and regional networks although he is alienated from the political and academic world of Central-Seoul. In late 19th century to early 20th century, sajok(or class that controlled farmers in rural community society in late Chosun Dynasty) in Youngnam region became alienated perfectly from the academic and political world in Central-Seoul after several serious political upheavals. Japan’s plot to invade the South Korea was realized and Chosun became the arena of the struggle among the external forces. Nam Jung-Chan kept his identity and family as sajok while living as an intellectual who adhered to the value of traditional era in Gyungnam region in that period and desperately tried to preserve the rural area that was his foundation of life. His literature shows this clearly.

주유소 복합개발 방안에 관한 연구

김남은(Kim, Nam-Eun),이성근(Lee, Sung-Gun) 한국부동산정책학회 2014 不動産政策硏究 Vol.15 No.2

For the past 20 years, the number of service stations doubled whereas the sales volume and net income for each station decreased by 50 percent. Accordingly, it was necessary for service station operators to develop a new paradigm that would guarantee survival in this now marginal industry. This paper discusses how to enhance profitability while maintaining real estate value through the strategic development of various service station characteristics. To elaborate, this paper analyzes and demonstrates the outlook of service stations in Seoul and its metropolitan areas, and how to develop and motivate operators in regards to the service station’s complexity models, current status and satisfaction ratios of service stations owners etc. After numerous interviews, most service stations owners and managers shared the consensus that the current market is already over saturated, and the outlook of this industry does not look optimistic at all. Operators were highly interested in the potential for service station’s complexity development and the corresponding strategic implications, and whether they were feasible or not. The following are a summary of the key findings of this paper. First, to enhance its profitability, service station’s complexity development strategy generally worked, and there was strong co-relationship. Also, the monthly sales volumes of service stations with complexity models, was on average superior to normal service station’s monthly sales volumes. Second, the area and the size of the service stations were one of the most important factors for the success of the service station’s complexity development strategy. The larger the size of the service station areas meant more choices for owners and managers, thus leading to greater profitability and flexibility. Third, owners and managers preferred fast food restaurants or coffee franchises for their service station’s complexity models. Nevertheless, evidence has shown that due to the fast food industry’s unfair practices and upper hand knowledge, many service stations suffered profit loss as well as potential lawsuits due to malpractices when signing the contacts between the fast food restaurants or coffee franchises. To summarize, based on these analysis and insights, I would like to suggest the service station’s complexity models and how to enhance profitability while maintaining real estate value through strategic development of each service station characteristics.