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정내원 국어국문학회 2015 국어국문학 Vol.- No.172
This work, through the record of the Laos(南掌)․Myanmar(緬甸) in the Chinese-language literature of Korea materials, Laos․Myanmar recognition of Writers of Korea late stage I was examined if the whether. Laos and Myanmar it was confirmed that the Korea and to some extent of the exchanges made through China. First, the impression of Writers of Korea about Laos was embody the image of the “poison”, “Horny”. Here, not in Chinese characters cultural area, it can be seen in large due to the fact that you've solidified here consciousness Barbarians remain misunderstanding is not solved for Laos. It is impossible a mutual understanding is troublesome for Laos messengers probably. Phenomenon that has felt the discomfort from these images has been confirmed. On the other hand, respect the Laos messenger, it was or exposed actively interested. Visiting the hotel of partner countries of envoys directly was also if you want to collect interested in a variety of information about the Laos. In the case of Myanmar, envoys of Korea was confirmed to be that recognized from multiple perspectives for Myanmar. Writers of Korea began to recognize Myanmar Where was hiding the last emperor of the Ming Dynasty, in other words it as a place where frustrated that recovery dominion to the Chinese nation. Then interest that has been initiated for Myanmar was focused on the differences in Korea and Myanmar. Korean were interested in appearance, clothes, office name of Myanmar that different from Korea. In other words, Korean people were interested in discomfort rather than homogeneity, the image of discomfort be seen the eyes of the Korean people. On the other hand, in the international flow of enlightenment, Korean recognized the Myanmar as the same position and an example, which accepted the Western civilization to jump ahead. This is a Myanmar based on the texture of oriental nations that have experienced similar conditions a. Korea while it has a heterogeneous image to Myanmar, tried to recognize the multilateral to Myanmar to such affinity feel. In this way, Korea is not only China, to collect the information that interested and interest to the Southeast Asia, was left to record the encounter with the meeting with envoys. At this time, the Korean without understanding the Southeast Asia in the unilinear scheme that ‘Laos․Myanmar = Barbarians’, tried to collect the information in a more multifaceted approach. Sometimes recognize the discomfort, and sometimes recognize the same texture, Korean was trying to figure out the target that Laos․Myanmar. Compared to China and Japan, although it towards the recorded amount is small, it is possible to know that the Korea has trying to look at the wider world. When viewed from these perspectives, the study of Southeast Asian countries such as Laos, Myanmar relieve imbalance of Yeonhaengnok(燕行錄) study that is unequal distributed in Korea․China․Japan exchange, and contribute survey East Asian exchange situation of various view a little bit. In addition, a study of Laos․Myanmar, not limited to the alternating current limited exchange of Korea․China․Japan, there is a sense that supporting evidence that there was hooked from before Enlightenment already to Southeast Asia. 본고에서는 한문학 자료 가운데 南掌[라오스]․緬甸[미얀마]에 대한 기록을 통하여 조선후기 문인들의 南掌․緬甸 인식이 어떠하였는지 살펴보았다. 그 결과, 중국을 통하여 南掌과 緬甸이 조선과 어느 정도 교류가 이루어졌음을 확인하였다. 먼저, 조선 문인들이 南掌에 대하여 가진 인상은 ‘毒’과 ‘淫’의 이미지로 형상화되었다. 여기에는 한자문화권이 아닌 南掌의 사신과 필담이 불가능하여 의사소통이 번거롭기 때문에 南掌 사신들에 대한 오해가 풀리지 않은 채 그들을 夷狄으로 여기는 의식이 굳어져 버린 것이 큰 원인으로 볼 수 있겠다. 이러한 이미지로부터 이질감을 느끼고 있는 현상이 확인되었다. 한편, 南掌 사신들을 존중하며 적극적으로 관심을 표출하기도 하였다. 상대국 사신들의 관소를 직접 찾아가 南掌에 대한 다양한 정보에 흥미를 가지고 수집하는 경우도 있었다. 緬甸의 경우에 있어서는 조선 사신들이 緬甸에 대하여 다각적인 관점에서 인식하였음을 확인하였다. 조선 문인들은 緬甸이라는 異國을 明 왕조의 마지막 황제가 은신한 곳, 즉 中華國으로의 復權이 좌절된 장소로 인식하기 시작하였다. 그 후 緬甸에 대해 시작된 관심은 조선과 緬甸의 相異함에 초점이 맞추어졌다. 조선과는 다른 緬甸의 외양, 복식, 관직 등에 관심을 가졌다. 즉 동질성보다는 이질성이 조선 문인들의 흥미를 끌었고 조선인들의 눈에 緬甸은 이질적인 이미지로 비추어졌다고 정리해볼 수 있을 것이다. 한편 開化라는 국제적 흐름 속에서 같은 입장이면서도 한발 먼저 서구 문물을 받아들인 본보기로서 緬甸을 인식하기도 하였다. 이는 유사한 상황을 겪고 있는 동양권 국가라는 동질감을 바탕으로 緬甸을 대한 것이다. 조선은 緬甸에 대하여 이질적 이미지를 가지는 한편 동질성도 느끼는 등 다각적으로 緬甸을 인식하고자 하였다. 이와 같이 조선은 중국뿐만 아니라 동남아시아에까지 관심과 흥미를 가지고 정보를 수집하고 사신들과의 만남을 기록으로 남겨두었다. 이 때 조선 문인들은 南掌․緬甸=夷狄이라는 단선적인 도식으로 동남아시아를 이해하지 않고 보다 다면적으로 접근하여 정보를 수집하고자 하였다. 때로는 이질감을 인식하고 때로는 동질감을 인식하면서 南掌․緬甸이라는 대상을 파악하고자 하였다. 비록 중국이나 일본 등에 비하여 그 기록된 분량이 적은 편이지만, 조선이 보다 넓은 세계로 눈을 돌리려고 시도했음을 알 수 있다. 이러한 측면에서 볼 때, 南掌, 緬甸 등의 동남아시아 국가에 대한 연구는 한․중․일 교류에 편중되어 있는 연행록 연구의 불균형을 해소하고 다양한 각도에서 조선의 정치상황 및 동아시아 교류 상황을 조망하는 데에 일정 정도 기여하는 부분이 있다. 또한 南掌․緬甸의 연구는 조선의 교류가 한․중․일의 제한된 교류에 국한되지 않고서 개화 이전부터 이미 동남아시아까지 미쳐있었음을 방증하는 의미가 있다.
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정내원 동국대학교 영어영문학과 1996 Dongguk review Vol.- No.24-25
The Dark Lady is portrayed as an ugly and destable woman morally and physically in Shakespeare's Sonnets. She is a common woman not a star like Stella in Sidney's poem. Also, she is black. With these things Shakespeare may wish to show that her beauty is not artificial but natural. The sonnet 130 tells of her naturalness. The speaker in the poem at first admires her appearance as the pattern of beauty. He blinds his own judgment in order to see her as fair. Later he realizes that she is not beautiful, and he sees her flaws, but he loves her with his heart, not with his sight or with his reason. In loving her, the speaker confesses that he was not sincere. Both he and the Dark Lady are forsworn, but he is more perjured than she. She committed double perjury, but he committed twenty perjuries. He sacrificed his integrity to deceive and seduce her. He has deceived himself too. He has lost all reason and sworn that the worst was best. This means that he has destroyed his integrity and debased himself. All these things come from the speaker's own desireful lust. Lust leads him to despair. He subjugated reason when he possessed her and became her slave. He knows what lust is, yet he, like all men, became so allured by the proposed joy that he could not shun it, even he knows that it would leads to torment, grief, and destruction, and that physical desire destroys the soul. In Petrarchan sonnets, the lady is ideally beautiful and virtuous. Loving her leads to a higher level. In Shakespeare's sonnets, however, the Dark Lady has no beauty or virtue. The speaker in the poem has no integrity, either. The love between these two people shows the corruption of human beings. This is one aspect of dual vision in human beings. Shakespeare shows through his Dark Lady poems that no one is strong enough to avoid this negaive side which leads man to despair.
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정내원 동양고전학회 2014 東洋古典硏究 Vol.0 No.55
Kang Jae Eung translated 『Sang-bong-lok』 of Kang Ho Boo from Korean into Chinese. There is Yeonhaengnok(燕行錄) written in with Korean and Chinese among 500 Yeonhaengnok(燕行錄). Especially it is very rare that is translated from Korean into Chinese. Because of there aspect, it is valuable and worth studying. ㅍSang-bong-lok』 was 3 series by origin, but now we have only 2 series. That is the original text written in Chinese by Kang Ho Boo, a Korean version by Kang Ho Boo, and Chinese translated of Korean version by his descindants Kang Jae Eung. Original text dosen’t exists now undiscovered yet. Chinese version 『Sang-bong-lok』 is distinguished from the other Yeonhaengnok(燕行錄) and classical novel in form and contents. In formal aspect, Chinese version 『Sang-bong-lok』 describes an industry remarks in prologue. This industry remark describes standard and form of writing. Looking industry remark, you can find that Kang Jae Eung didn’t add or subject the sentence of original text and distinguished between his own sentence and original text. This compiling system distinguishing compiler from original writter is rare enough to so that you cannot find it in other Yeonhaengnok(燕行錄). In contents, Kang Jae Eung almost transcribed Korean Yeonhaengnok(燕行錄) without subtraction and added special information to promote the view of Kang Ho Boo. After discription, Kang Jae Eung covered all information and reviewed it and added opinion to it. Kang Jae Eung’s conclusion is sometimes same or different from Kang Ho Boo’s. Anyway it is worthy of noticing that Kang Jae Eung wrote his opinion after Kang Ho Boo’s sentence.
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세익스피어의 소넷 129와 146번 : 이원적 사랑 the duality in human beings
정내원 동국대학교 경주대학 1990 論文集 Vol.9 No.-
Elizabethan age had two visions : one was the empiricial which insisted upon provable facts and the other the spiritual, which moved away from physical reality towards a concept of a man unbounded in his abilities and leading up to the universal ideals in heaven itself. In this regard, Shakespeare though, human beings also suffer the dichotomy : The idealistic and the pragmatic. A vision of man reaches as high as the heavens, yet still is rooted in this tactile earth. This shows there is the duality within the human condition : the physical and the spiritual ideal. With this dualistic concept Shakespeare expressed the conflict of earthly love which means physical love and the heavenly love which means spiritual love in sonnet 129 and sonnet 146. These sonnets are concerned with the speaker's love for a dark lady. In sonnet 129 the speaker expresses his self-disgust at having fallen in love with her. The physical love with her leads through frustration and degradation to hell. In sonnet 146 the speaker turns to a spiritual quest for a perfect love. This spiritual love ennobles human beings to reach ultimate salvation. physical love is compulsive, wasteful, sinful while spiritual love is supreme felicity. "All this the world well knows, yet none knows well/To shun the heaven that leads men to this hell." Men cannot solve the dilemma. Shakespeare does not suggest the final solution on this conflict of human beings in his sonnets. Men only suffer the conflict continuously.
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