1920년대 통영지역 청년운동과 ‘김기정 징토운동’

김상환(Kim, Sang-Hwan) 부산경남사학회 2014 역사와 경계 Vol.91 No.-

본 논문은 3.1운동 이후 통영청년단을 비롯한 청년운동의 발전과정을 살펴보고, 그 과정에서 나타난 ‘김기정 징토운동’이 통영지역에서 항일운동으로까지 전화되어가는 과정을 검토해보았다. 1919년 7월 창립된 통영청년단은 지역사회운동과 항일운동의 중심이었다. 통영청년단의 멤버들은 다수의 다른 청년단체에 복수의 멤버십으로 가담하기도 했으며, 시대의 조류와 중앙의 청년단체들의 변화에 부응하면서 발전해 갔다. 즉 1925년에는 통영지역에도 ‘정의단’, ‘거화동맹’, ‘안우회’, ‘사과실탄티’ 같은 사상단체도 만들어 지고, 청년조직들도 청년동맹으로 변화되어 가기도 했던 것이다. 김기정 사건에서도 이들은 함께 ‘민정회’를 출범시켜 한시적인 임무수행을 위해 ‘특별위원회’의 위상을 부여하였다. 각 청년조직들이 이렇게 별도의 조직을 만들어가면서 개별단체들이 한계를 극복해 나갔다. 김기정 징토운동은 경상남도 도 평의회에서의 김기정의 발언이 단초가 되었고, 통영 사상단체의 효시인 ‘정의단’에서 활동한 김원석의 징토문 살포로 촉발되었다. 게다가 경찰 출신자들의 모임이자 친일 단체인 ‘삼구회’라는 친일조직에 대한 통영민들의 반감으로 항일의식은 더욱 고취되었다. 김원석의 전격구속에 이은 3월 25일의 보고대회가 진행되어 김기정에 대한 징토운동운동이 확산되어가는 시점에 김기정이 관선 도 평의원으로 재임 된다든지, 5월 9일 앞의 보고대회 집행위원 11인을 추가 구속함으로써 사건은 증폭되었다. 3월 15일부터 시작된 이 운동은 동년 5월 15일까지 두 차례에 걸쳐 도합 33인이 구속되고 김기정이 공직에서 사퇴함으로 마무리 되었다. 이 운동을 주도한 것은 ‘통영청년단’을 비롯한 지역의 청년조직이었다. 이 운동이 두 달 동안 지속되어 목적을 달성할 수 있었던 것은 전적으로 통영지역민의 일치단결된 항일의식과 민족반역자에 대한 분노였다. 통영지역의 김기정 징토운동은 지역을 넘어 전국으로, 해외로까지 알려져 일제의 식민지 지배정책 가운데 내선일체에 대한 허구를 공격하고, 부일협력자에 대한 경종을 울려주었다. This thesis examines Tongyeong Youth Union as well as the youth’s movement after the 3·1 Independence Movement. Also, the thesis has identified the process in which the ‘Punish-Movement Ki-jeong Kim’ has evolved into an anti-Japanese movement. The Tongyeong Youth Union which was established in July 1919, was the center of the regional society movement and the anti-Japanese movement. The members of Tongyeong Youth Union participated simultaneously in other numerous youth associations and continued developing after adapting to and fulfilling the changes which the central youth organizations underwent with the tides of the times. In other words, an organization advocating a particular system of ideology emerged in Tongyeong 1925, such as ‘Jeongeuidan’, ‘Geohwa-alliance’, ‘Ahnwoohwae’, ‘Sagwasiltanti’ and other organizations. Moreover, youth organizations transformed into youth alliances. Also in the ‘Ki-jeong Kim Incident’, the youths established the ‘Minjeonghwae’ and for carrying out temporary duties, they also appointed the status of special commission. Each and every youth organization established these separate organizations, which supported independent organizations to overcome limits. The ‘Punish-Movement Ki-jeong Kim’ was triggered by Won-seok Kim (an individual who had participated in the ‘Jeongeuidan (the first ideology organization in Tongyeong))’s Punish-Movement and also by Ki-jeong Kim’s remark during the Gyeongsangnam-do provincial council. Furthermore, the pro-Japanese organization ‘Samgoohwae’, consisting of personnel with backgrounds as policemen and in pro-Japanese organization, had forced the people of Tongyeong to foster a sense of rebellion towards the Japanese during this organization’s development. Following the imprisonment of Won-seok Kim, a briefing conference had been held on the 25th of March when ‘Punish-Movement Ki-jeong Kim’ was expanding. This period marked a point when Ki-jeong Kim was to be repositioned for office by the government as a provincial councillor, and marked the amplification of the incidence when 11 more member of the executive committee (briefing conference) were imprisoned on the 9th of May. This movement, which started on the 15th of March, resulted in 33 total individuals being imprisoned until the 15th of May and ended with Ki-jeong Kim’s resignation from public office. Those who led this movement were nonetheless, the Tongyeong Youth Union and the region’s youth organizations. The reasons as to how this movement continued for two months were down to the unanimity of Tongyeong residents’ anti-Japanese sentiment and the rage felt towards traitors. The ‘Punish-Movement Ki-jeong Kim’ of the Tongyeong region spread across the nation to overseas, which attached the fabrication of the ‘Naeseon Ilche (‘Korea and Japan are One’ policy) which was part of Japan’s policy of domination. Lastly, it sounded the alarm for those who acted for the Japanese domination over Korea; traitors.

간찰을 통해 본 扶安金氏家의 교유관계 : 陶菴 李?가 醉醒堂 金守宗에게 보낸 親筆 簡札을 중심으로

김상환(Kim Sang-hwan) 한국학중앙연구원 2004 장서각 Vol.- No.12

Ganchal (簡札, handwritten letters) was one of the most widely used forms of written communication by which the men of old could exchange information among themselves. The form and substance of ganchal differed according to the relationship between the sender and the recipient. Studies on ganchal are stagnant because ganchal is not only hard to understand but illegible in most cases due to the difficulty in understanding the writing style in cursive (草書) or semi-cursive (行書) script. This paper analyzes the contents and the characteristics on ganchal which was sent by Lee Jae (李縡, 1680~1746, pen name of Doam 陶菴) to Kim Soo-Jong (金守宗, 1671~1736, pen name of Chwiseongdang 醉醒堂) and has been handed down within the Buan Kim family since then. this study shows the aspects of their companionship. Lee Jae is from Woobong Lee clan (牛峯李氏) and Kim Soo-Jong is from Buan Kim clan (扶安金氏). They were closely related to each other because the two families were connected through marriage in that the mother of Kim Soo-Jong was a daughter of Lee Man-Hee (李晩熙) from the Woobong Lee clan. Of the 50 ganchal sent to Kim Soo-Jong by Lee Jae, 19 included in the book entitled Gancheop (間帖, Collection of Ganchal) and 31 in Doam sudok (陶菴手牘, Handwritten Letters by Doam) have been handed down to date. These 50 ganchal were not included in the Doamjip (陶菴集, Collection of Doam's Works) at all, and Kim Soo-Jong's works were not published in the form of a book in his life time, much less posthumously. However, the ganchal with which literary men like Lee Jae and the family of Kim Soo-Jong corresponded are very valuable materials to Buan Kim clan, resulting in the publication of collected works. Gandok (簡牘, Printed Version of Ganchal from Doam and Other Scholars) is one book divided into three chapters with 116 ganchal sent by 44 people. The third chapter includes 28 ganchal sent by Lee Jae sent to Kim Soo-Jong. Lee Jae, a scholar in the late Joseon dynasty period (朝鮮), was an outstanding scholar in calligraphy. The characteristics of the 50 ganchal which he sent to Kim Soo-Jong are as below: First, ganchal written by his own hand with which he corresponded with Kim Soo-Jong for 41 years from 1701 to 1742. Second, Lee Jae lived in Seoul, Injae (麟蹄) in Gangwon Province, and then Hwajeon (花田) in Goyang, etc, and Kim Soo-Jong lived in Wooban-dong in Buan. Third, ganchal was not sent or received from Doam when Kim Soo-Jong was involved in the Musin Rebellion (戊申亂) of 1728 and suffered hardships. This seems to be due to his attempt to avoid any suspicion of being linked to the rebellion. Fourth, the content of the ganchal varied, ranging from asking after the welfare of the recipient as well as the daily activities in purchasing and management of the farm. Due to the fact that the Woobong Lee clan and the Buan Kim clan were related by marriage, not only Lee Jae but four generations from his grandfather, Lee Suk (李?, 1626~1688), and his father's older brother, Lee Man-Sung (李晩成, 1659~1722), to his son, Lee Jae-Won (李濟遠), and a niece of collateral family corresponded with each other. The contents of ganchal are various as follows ① asking after the welfare; ② sending of condolences; ③ sending of gifts or expressing gratitude for gift and warm friendship; ④ introducing his friend who was being exiled and asking for adequate arrangements for him; ⑤ sending of congratulations and admonitions; ⑥ entrusting of household affairs; ⑦ writer's recent state of affairs. The contents of ganchal, however, did not contain scholarly attainments, moral cultivation, opinions on the current state of politics. Through ganchal, the scholars of old kept in touch with each other by exchanging news of neighboring families, relatives, friends, and the government. If we analyze ganchal in conjunction with other documentary records, ganchal can become a valuable foundation for understanding matters that cannot be clearly understood through other material

데카르트의 정념론과 그 이후

김상환 ( Sang Hwan KIM ) 한국기호학회 2010 기호학연구 Vol.28 No.-

This paper is composed of two parts. In the first part, I analyze and expose main themes of Descartes` Passions of Soul(1649) to make clear originalities and inner limits of the Cartesian problematics of passions in a historical perspective: main themes such as status given to theoretical elaboration on passions in Cartesian system, problem concerning how to define and classify passions, significant value accorded to inner emotion and generosity in Cartesian moral. In the second part, I try to reveal singular points around which Cartesian conception of passions is transformed and succeeded by post Cartesian philosophers such as Hobbes, Spinoza, and Kant, my principal argument being that not only Spinoza`s idea of amor intellectualis Dei, but also Kant`s notions of respect for moral law and the sublime, which play decisive role respectively in his second and third critics, is to be understood as historico logical consequences of Cartesian idea of inner emotion.

이동전화의 한글입력 인지모형에 관한 연구

김상환(Sang-Hwan Kim),명노해(Rohae Myung) 한국정보과학회 2001 한국정보과학회 학술발표논문집 Vol.2001 No.2

1920년대 초 퇴폐주의 시의 양상과 특질 -『폐허』지와 관련하여-

김상환 ( Sang Hwan Kim ) 대구가톨릭대학교 인문과학연구소 2003 인문과학연구 Vol.4 No.-

인문학의 현실과 사회인문학의 과제 ; 인문적 상상력과 사회적 상상력: 독일 낭만주의 시대의 인문주의 재고

김상환 ( Sang Hwan Kim ) 연세대학교 국학연구원 2010 동방학지 Vol.149 No.-

대과(大過)시대의 문학

김상환 (Kim Sang-Hwan) 西江大學敎 人文科學硏究所 2008 서강인문논총 Vol.24 No.-

동아시아 사상사의 최고 원천인 주역 의 비(賁) 괘는 꾸밈의 괘로서, 예술과 미학의 사상을 담고 있다. 이 논문의 목적은 두 가지이다. 첫 번째 목적은 비 괘를 현대적으로 재해석하여 서양 이론과 구별되는 동양 미학의 고유한 특징을 찾고 미학적 상상력을 인도할 새로운 좌표를 찾는 데 있다. 여기서는 서양의 칸트, 하이데거, 들뢰즈 등과 같은 철학자의 사상이 비교나 평가의 준거점이 된다. 두 번째 목적은 이 괘에 비추어 세계화 시대라 불리는 오늘날 문학적 언어가 보여주는 특이한 징후들을 설명하고 앞으로 문학이 나아가야 할 새로운 방향을 점쳐보는 데 있다. 이 점에서는 데카르트, 헤겔, 바디우 등과 같은 서양 철학자의 관점이 비교나 평가의 준거점이 된다. 이런 두 가지 일은 이 비괘에서 다양한 미학적 가능성이 어떤 분기의 논리에 따라 수렴․발산하기 때문에 가능하다. In I Ching(Book of Changes) which is one of the originary sources of the East-Asian tradition of thinking, the 22th hexagram Bi(賁) represents the idea of beauty, and contains a profound esthetic reflection. This paper have two purposes. The first one is to conceptualize the singular aspects of this reflection and to find out in it new coordinates which would permit us to re-orient our poetic imagination. The second one is to explain in those new coordinates some particular symptoms which our historical age of globalization shows in it’s literary language, and to forecast the future of contemporary literature. If those two things are possible, this possibility is mainly due to the fact that, in the hexagram Bi, various esthetic alternatives converge and diverge according to a dialectical logic of change.

지반공학의 미래적용 기술

김상환(Kim Sang-Hwan) 대한토목학회 2005 대한토목학회지 Vol.53 No.4

배달형 소형점포의 고객분석모형 개발 사례

김상환(Sang-Hwan KIM),이청호(Cheong-Ho LEE) 조선대학교 지식경영연구원 2010 기업과 혁신연구 Vol.3 No.1

본 연구는 치킨점 프랜차이즈를 운영하고 있는 B사 배달형 소형점포의 고객관리 사례를 제시한다. 배달형 치킨 매장은 대부분 소규모 점포를 운영하고 있어서 홍보와 판매촉진 전략을 수행하는데 어려움이 많다. 또한 배달형 소형 가맹점들은 몇몇의 대규모 프랜차이즈 업체를 제외하고는 현재까지도 영세성을 면치 못하고 있는 실정이다. 일반적으로 창업 이후의 서비스업의 매출은 고객분석을 통한 마케팅 홍보가 매출을 좌우한다고 해도 과언이 아닐 정도로 고객 분석은 중요한 부분이다. 그 중에서도 인근지역 주민을 대상으로 하는 배달형 소형점포의 경우는 더욱 그렇다. 따라서 본 연구는 배달형 소형 점포를 가맹점으로 두고 있는 B사의 가맹점 고객관리 전략을 검토하고, B사가 세계 프랜차이즈 업계 최초로 사용하기 시작한 GMS 고객관리 모형의 활용 사례를 제시한다. B사의 GMS 모형은 배달형 소형점포들이 보다 정밀한 고객 분석과 고객 분석을 통해 고객별 맞춤 마케팅 전략을 수립할 수 있도록 정보를 제공해줄 것이다. This paper aims at discussing the customer analysis model of Genesis BBQ, a korean chicken franchise company. Food service industry has continuously grown up in korea. However, Small sized delivery chains are in face of many difficulties in spite of this growing market situation. It is hard for small sized delivery chain to maintain successful marketing activity without precisely analysing market and customer. To support its franchisee, Genesis BBQ developed new customer analysis model which is called GMS(Genesis Marketing Strategy). We discuss this difficulties of marketing for small sized chains in some more detail. We, then, introduce GMS model for analysing customers of individual delivery chain. Finally, we propose a application case of the GMS model to demonstrate validity of the model customized by BBQ.

데리다의 텍스트

김상환(Kim, Sang-Hwan) 서울대학교 철학사상연구소 2008 철학사상 Vol.27 No.-