http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
새로운 과거로의 길 ― 시민의 관점에서 본 동아시아 고전사용법
백영서(Baik, Youngseo) 동서대학교(동아시아연구원) 2022 동아시아와 시민 Vol.1 No.-
중국의 고전사상을 재해석하여 세간의 주목을 끌고 있는 중국 고전 활용 사례 두 종을 중점적으로 비평해보았다. 하나는 Michael Puett의 저서이고, 다른 하나는 중국에서 진행되고 있는 유학부흥운동의 핵심인 신유가이다. 두 사례를 종교성에 주목해 비교하는 이 작업을 통해, 둘 다 일상적 삶에서 철학이 갖는 현실적 의미를 설명하는 작업 곧 ‘철학하기’를 수행하는 공통점을 확인했다. 또한 종교적 제도화가 이뤄지지 않은 영역에서 이뤄지는 수행적 효과, 곧 종교성에 대해 둘 다 관심을 갖고 있음도 드러났다. 단, 하나는 개인수양에, 다른 하나는 사회변혁에 치중한 듯이 보이는데, 각각의 완성을 위해서라도 두 차원은 결코 둘로 분리될 수 없다. 이 점은 한국의 맥락에서 형성 중인 ‘사회적 영성’에 비춰보면 좀더 명료해진다. 그것은 개인수양과 사회변혁을 연결하는 고리이자 ‘종교 내대화’의 소산이다. 개인수양과 사회변혁을 동시 수행하면서 대안문명의 길을 가는 공공적 시민의 덕목이기도 하다. Today a search for alternative civilization beyond global capitalist civilization in crisis is urgently called for. So this article reviews two kinds of utilizing Chinese classics that have recently drawn public attention through reinterpretation of Chinese classical thoughts. One is Michael Puett’s book, and the other is New Confucianism, which played a key in reviving Confucianism in China. Through comparing two cases in terms of religiosity, we expect to gain useful insights into a new way to use old classical texts. In reviewing, we find that the two cases serve well as a kind of ‘doing philosophy’. That is, the realistic meaning of philosophy in everyday life is concretely grasped. In addition, we also find that both of them shed light on the modern significance of religiosity which religious institutions have largely disregarded, or even discarded. The difference between them is that one focuses on personal practice while the other on social transformation; it goes without saying that the personal and the social cannot be separated, even for the completion of each dimension. This point becomes clearer in light of ‘social spirituality’ being formed in Korean modern history. Social spirituality is not only a link between personal practice and social transformation but also an example of ‘intra-religious dialogue’. It is also a virtue of public citizens who pursue an alternative civilization. We need to remind ourselves of the fact that the formation of social spirituality is one of the necessary requirements for a radical transformation of capitalist civilization.
自國史와 地域史의 疏通 : 東아시아人의 歷史敍述의 省察
白永瑞(Baik Young-seo) 역사학회 2007 역사학보 Vol.0 No.196
Modem history studies in Korea have been classified into three categories; national history, oriental history, and western history. This kind of systematic classification has been contentious issues for a long time among researchers. Most of all it is contemporarily in a heated controversy in the area of history education. Recent discussions about the history of East Asia as one unit seem to follow two trends: one sees East Asian history as an extension of Korean history, while the other regards it as being beyond the boundary of Korean national history. According to the original connotation suggested by Min Ti-ki, the former can be called "self-expansive East Asian history", and the latter, "self-introspective East Asian history" Min offered a definition of self-expansive history in terms of the contribution of Korean history to the formation of regional history, and of self-introspective history in terms of the individuality of Korea in the context of East Asian history. This paper will examine Min's concepts and given issues from a critical perspective, and will present another possible way of connecting between national and East Asian history in terms of "self-extensive and introspective East Asian history". When Min uses the concept of "self', it carries a connotation of the nation of Korea itself, but I would like to widen the range of the concept farther in order to include the positive aspects of the nation and also even some subjects which argue for the abandonment of the narrow viewpoint of nation-centered discourses. This approach, which I would like to call "a viewpoint of dual periphery", is the key to establishing communication between Korean and East Asian history. It is my hope that the paper can lay down initiative foundation, so to speak, in measuring the possibility of communicative universality between Korean and East Asian history.
백영서(Baik, Youngseo) 역사비평사 2012 역사비평 Vol.- No.101
As we commemorate the 20th anniversary of Sino-Korea diplomatic ties, I focus on the things that have changed and things that have not in the history of Sino-Korean relations in order to forecast its future. In retrospect, the things that have not changed in the history of Sino-Korean relations include the asymmetry, the proximity, and the importance of the position/roles of Korea in the relationship. Things that have changed include the fact that the principle agents forming the Sino-Korean relationship have become more diversified and the appearance of a great power as the third party in Sino-Korean relations. In order to investigate how these two dimensions interact with each other in an historical context, I examined the memory of the tributary system that to a certain degree still influences the mutual perception of Koreans and Chinese as an example to show how “things that have not changed” continue to work among “things that have changed.” The tributary system is not a concept that corresponds to the historical reality. Moreover, the system collapsed in reality after the Sino??Japanese War (1894~1895), the image of it has become much more ideologically simplified and has stayed on in people’s memory. And in this 21st century when China has emerged anew to become a great power, the tributary order is beginning to be recognized as an alternative international order. For that to be realized, China needs to be able to present the universality of civilization as it did in the past. Therefore, the discourse of ‘ultural great power’ and the related ‘iscourse of new Worldism(Tianxia-zhuyi)’ now advocated in China are examined in this study in terms of whether their universality can be proven, with focus on the role of Korea as a peripheral main agent outside of China.