대칭단헝 단순보의 등가보 변환에 의한 고유치 해석

정재철,문상필,Jung Jae-Chul,Moon Sang-Pil 한국전산구조공학회 2006 한국전산구조공학회논문집 Vol.19 No.1

보의 고유진동수는 보의 동적해석에서 중요한 역할을 한다. 보의 단면이 불규칙적으로 변하는 단형보의 고유진동수 산정은 해석상 복잡하고 어렵다. 이런 단형보의 해석은 주로 다자유도계 해석인 질량집중방법이 널리 사용되지만 이들 해석방법은 요소의 분할수나 계산의 반복수 또는 가정처짐곡선의 정확성 여부에 해석의 정밀성이 좌우된다. 본 연구는 대칭단형 단순보의 등가보 변환 방법과 그에 따른 고유치해석 방법을 제시하였으며 타 문헌의 예제와 여러 모델을 대상으로 그 타당성 및 실용성을 입증하였다. The natural frequency of a beam plays a critical role in the dynamic analysis of beams. Especially it is a complicated and difficult task to analyse the natural frequency of a stepped beam with an irregularly varying section. The lumped mass methods, multi-degree of freedom analyses, are mainly used for the analysis of this kind of stepped beams. The accuracy of these methods are determined by the number of the partitions of elements, the number of the iterations in calculation, and the accuracy of assumed mode shapes. This study presents a method of transformation from symmetrically stepped beams to an equivalent beam and a method of the eigenvalue analysis. Appropriateness and utility of this method are demonstrated by comparing examples from other literatures and various models.

수교와 교섭의 시기 한러관계 금속활자본 『상설고문진보대전(詳說古文眞寶大全)』의 문헌학적 연구

정재철 ( Jae Chul Jung ) 성균관대학교 대동문화연구원 2008 大東文化硏究 Vol.61 No.-

한유 문 전범의 형성과 인식

정재철 ( Jae Chul Jung ) 한국한문학회 2015 韓國漢文學硏究 Vol.0 No.60

This Study is to take a closer look at the process how Hanyu``s writings were formed as the standard of the ancient writings through the various annotations in the Song(宋) Dynasty, and the aspect how the standard perception were differentiated and reformed after they had been introduced to Joseon(朝鮮) and reflected its people``s emotions and thoughts. The proof-read-copies of Hanyu``s writings in the Song Dynasty were Hanjijuzheng(韓集擧正) by Fangsongqing(方崧卿), and Hanwenkaoyi(韓文考異) by Zhuxi(朱熹) and so forth, and annotated editions of his are Wubaijiazhuchanglixianshengji(五百家註音辨昌黎先生集) by Weizhongju(魏仲擧), Zhuwengongjiaochanglixianshengji(朱文公校昌黎先生集) by Wangbaida (王伯大) and Liaoyingzhong(廖瑩中), and etc. In Joseon, Weizhongju``s “Zhuwengongjiaochanglixianshengji was republished in the first year of King Sejong(世宗)``s reign and in the 20th year of King Sejong``s reign, Jumunkongkyochangryeoseonshengjib, the combination of the annotations by Weizhongju and Zhuxi, was published by Gapinja(甲寅字). The book was republished several times with printing types and wooden types and circulated across the nation, and through this process this book largely contributed for the literary men and scholars of Joseon to conceive Hanyu``s writings as the model of ancient classics. Hanyu was a Confucian scholar who criticized the prevalent Buddhism in those days and a respectable writer who changed Pianliwen(騈儷文) to Guwen(古文) as well. Therefore Zhuxi apprehended that the scholars of the Song Dynasty presumed Hanyu``s writings as the model of the ancient writings with the viewpoint of good writers, and discussed the merits and demerits and gains and loses of Hanyu``s writings based on the moral philosophical literary view he had systematized in Hanwenkaoyi. Thus moral philosophers and writers in the middle period of the Joseon Dynasty used two different measuring sticks for compositions and moral philosophy on the process of discerning Hanyu``s writings as the model of ancient classics. Moral philosophers such as Lee Hwang and Leedeukhong(李德弘) criticized Hanyu``s writings in Guwenzhenbaohouji(古文眞寶後集) with the moral philosophical measuring stick, and manifested righteousness and wickedness of the mind below the surface of Hanyu``s works. Unlike them, writers like Yoon Keunsoo(尹根壽) and Choilib(崔립) brought Yinwenridaoshuo (因文入道說) and constructed it as a literary theory which was equivalent to Zaidaolun(載道論) when they added Hangeul suffixes and interpreted Hanyu``s works in Hanwentushi(韓文吐釋) with the viewpoint of writers. On the other hand, reaching the middle period of the Joseon Dynasty, the model perspective for Hanyu``s writings assumed a new aspect in accordance with scholastic tendencies or interest fields. Kimchanghyup(金昌協) presumed Hanyu``s Bijimun(碑誌文) as the standard of Biji compositions which were derived from Shangshu(尙書) and Zuochuan(左傳) and described them in a critical essay with 15 heads in Zazhi(雜識) Unlike this, Ahnseukkyung(安錫儆) observed the rhetorical achievement of Hanyu``s works and understood his compositions as the model of rhetoric in Hanwenzhaijie(韓文摘解), a collection of 23 critical essays about Hanyu``s works. On the contrary, Hongyangho(洪良浩) criticized the characteristics of Hanyu``s writings in Douhanzi(讀韓子) with 37 items and perceived Hanyu``s compositions as writing exemplars for administration by enlightening the reigning morality through the duty of the times with the pen. This research will be able to find the meaning as far as it manifested the process that Hanyu``s writings had become the model of ancient classics and the recognition aspects for each era, and then it affirmed the universality of Sino-Korean literature that was shared by both Korea and China and the originality of it that naturally grew under the literary climate different from each other.

기획주제: 한국한문학(韓國漢文學)의 쟁점(爭點) 1 :한국한문학 연구의 몇 가지 쟁점

鄭載喆 ( Jae Chul Jung ) 동방한문학회 2013 東方漢文學 Vol.0 No.57

이 논문은 현재 학계에 제출된 한국한문학 연구에서 논의가 대립되어 있는 세가지 쟁점을 대상으로, 논쟁의 출발점이 되는 원전자료의 내용과 함께 연구자별 핵심 주장과 그 특징을 밝힌 것이다. 첫째, 문학론에서의 핵심 쟁점인 ‘天機’의 시론사적 함의에 대해 살펴보았다. 김혜숙과 이동환은 농암이 「雜識」에서 말한 ‘性情’과 ‘天機’의 의미를 밝혔고, 이승수와 이동환은 삼연이 「日錄」에서 말한 ‘天機’와 ‘天理’의 의미를 밝혔다. 둘째, 연암의 「夜出古北口記」를 해석한 네 편의 논문을 비교하였다. 이동환과 김도련은 ‘사상성’과 ‘예술성’에 초점을 맞추어 이 글을 해석하였고, 이승수와 정길수는 ‘작품의 구조와 미감’과 ‘선인의 비평과 개작 과정’을 중심으로 이 글을 해석하였다. 셋째, 연암이 만년에 지은 것으로 알려진 「答任亨五論原道書」를 분석한 세 편의 논문을 비교하였다. 임형택은 이 글의 용어를 중심으로 변증법의 관점에서 연암 사상의 특징을 밝혔고, 박희병은 이 글의 내용을 통해 연암의 사회를 향한 실천적 발언과 인간 내면에 대한 성찰을 밝혔으며, 신향림은 이 글의 분석을 통해 연암의 만년사상이 양명학에 경도되었음을 논증하였다. 위와 같이 한국한문학의 연구 성과에서 발견되는 논쟁의 중심에는 문학과 관련된 철학(사상) 문제가 깊이 자리하고 있다. 먼저 조선후기 문학론의 핵심으로 자리하고 있는 ‘천기론’에서의 ‘천기’의 개념은 인심도심설, 인물성동이론 등 조선후기사상사의 핵심 내용과 긴밀하게 연계되어 있다. 농암이 「잡지」에서 말한 ‘천기’는문학론의 핵심 개념으로 사용된 것이고, 삼연이 「일록」에서 말한 ‘천기’는 인심도심설, 인물성동이론의 핵심 개념으로 사용된 것이다. 또한 문학론에서 말하는 ‘성정론’에서의 ‘성정’의 문학적 함의 또한 성리학의 핵심 개념인 ‘성정’의 철학적 함의와 결코 무관하지 않다. 그리고 「야출고북구기」를 해석한 네 편의 논문이 각기상이한 결과를 도출한 이면에는 해당 작품에 투영된 연암의 사상에 대한 해석의 차이가 자리하고 있다. 또한 「답임형오논원도서」에 나타난 연암의 사상적 기반이 무엇인가에 따라 연암 작품에 나타난 인식론과 미의식에 대한 해석이 크게 달라질수 있다. 이 연구는 한국한문학 연구에 있어서는 무엇보다 원전자료의 原義 파악 이 중요하다는 학문의 기본 원칙을 확인했다는 점에서 그 의미를 찾을 수 있다. This thesis revealed the core assertions and characteristics of the researchers along with the contents of the original texts on the three controversial issues in Sino-korean literary researches which had recently been presented. First, I studied about the poetic implication of ‘The secrets of nature’, a key issue in the literary theory. Kim Hye-sook and Lee Dong-whan explained the meaning of ``The temper性情`` and ``The secrets of nature`` which Nongam had said in 「Jabji雜識」, Lee Sung-soo and Lee Dong-whan defined the meaning of ‘The secrets of nature’ and ‘The law of nature天理’ which Samyeon had said in 「Ilrok日錄」. Second, I compared four theses which had analyzed 「Yachoolgobookgoogi夜出古北口記」 written by Yeonam. Lee Dong-whan and Kim Do-ryun analyzed this essay focused on ``the aspect of thought`` and ``the artistic quality``, Lee Sung-soo and Jung Kil-soo analyzed the essay focused on ``the structure and aesthetic senses`` of it and ``the criticism by predecessors and the adaptation process``. Third, I compared three theses which had analyzed 「Dablimhyungoronyuendosu答任亨五論原道書」 known as Yeonam`s later essay. Lim Hyung-taek explained the characteristics of Yeunam`s ideas, mainly about the terms in the essay, with the point of view of dialectics. Park Hee-byung explained Yeonam`s practical utterances for the society and reflections for person`s inner life. Shin Hyang-lim proved that Yeonam`s ideas had been affected by the doctrines of Wang Yang-Min. Like the above, in the core of the critical issues on the results of the Sino-Korean literary researches, there`s philosophy problems related with literature. First of all, the notion of ‘The secrets of nature’ in ‘The discussion of the secrets of nature天機論’, which has placed in the center of the literary theory in the later period of Joseon Dynasty, was related with the core contents of the history of ideas in the period, such as ``Yinsimdosimsul人心道 心說`` and ``Yinmoolsungdongyiron人物性同異論``. ‘The secrets of nature’ which Nongam had said in 「Jabji」was used as the core notion in the literary theory, and ``The secrets of nature`` Samyeon had said in 「日錄」 was used as the core concept in ``Yinsimdosimsul`` and ``Yinmoolsungdongyiron``. In addition to it, the implication of ‘The temper’ in ‘The discussion of the temper性情論’ in literary theory was not unrelated with the implication of ``The temper’, the core concept of The Neo -Confucianism性理學. Also, in the background that the four theses which had analyzed 「Yachoolgobookgoogi」 reached the different conclusions, there`s the difference of the analysis for Yeonam`s ideas in it. Finally, the analysis about the epistemology and aesthetic senses for Yeon`s work could be altered according to what his ideological base was. This study will be able to find the meaning at the point of confirming the fundamental learning principle that the understanding of the primary meaning of the original text is more important than anything else in Sino-Korean literary researches.

외래 도서가 한국한문학의 발전에 끼친 영향의 탐색 중국도서의 수입과 학문적 수용 -명초 건양의 서림학자 劉剡의 편찬서를 중심으로-

정재철 ( Jae Chul Jung ) 동방한문학회 2016 東方漢文學 Vol.0 No.66

The typeset presswork of Jianyang(建陽), China, started Wudai(五代) period and remarkably developed through Southern Sung into Northern Sung dynasty. The publishers of this city mainly compiled books about the manner and ways of the age rather than books about Confucianism. But it is remarkable that the Writings upheld Zhuxi(朱熹)`s scholarship were collected by the scholars who took Xinan(新安) reign as their arena and published by Liushan(劉剡) the publisher and scholar. Liushan claimed himself one of the literary men under Wangfeng(王逢) who succeeded Zhuxi`s study and wanted to decide devoting his life to transmit the books related Zhuxi published by Wangfeng to the world. His publishing business concentrically accomplished 1430s and most of them were published by Zhanzongrui(詹宗睿). All of these editing Books of Liushan were introduced to Chaoxian(朝鮮) and published in the early days of Chaoxian largely under the regime of King Shizong(世宗) with metal types. 『Tongjianjieyao(通鑑節要)』, which had been published in 1428 by Liushan in China, was published no later than 1434 with the type of Gengzizi(庚子字) in Chaoxian and 『Xiangshuoguwenzhenbaodaquan(詳說古文眞寶大全)』 and 『Shibashilue十(八史略)』 were published 1452 with the type of Gengwuzi(庚午字). And 『Sishutongyi(四書通義)』, which had been published by Liushan about the same period, was published with the newly cast type under the regime of King Shizong, and then 15 volumes of 『Xuanshibuzhu(選詩補註)』, which Liushan had bound up and revised 14 volumes of 『Xuanshibuzhu』 and 『Ganxingshitong(感興詩通)』, were published in 1553 with Chuzhujiayinzi(初鑄甲寅). After this, these books had continuously been publishing until the later days of Chaoxian with printing types and wooden types as well as receiving much recognition as the essential teaching materials. The literary men and scholars of Chaoxian considered the compilation by Liushan embodied the key point of the contents about the view of confucian philosophical literary and chinese classics, and the historical view formed by Zhuxi. They also reviewed these books based on the high-grade moralistic ideas or used them very positively to strengthen the ideological logic. For instance, Renshengzhou(任聖周) and Lishizhu(李宗洙) reviewed the established annotation of 「Ganxingshi(感興詩)」 based on the Zhuqilun(主氣論) and Zhulilun(主理論), King Zhengzu(正祖) reconstructed 『Sishujishi(四書集釋)』 by making efficient use of 『Sishutongyi』 as the reference text, and Yinxingren(尹行任) practically used the history of Dongzhoujun(東周君) suggested in 『Tong-jianjieyao』 as the theoretical foundation of Damingyililun(大明義理論). This research can be meaningful in the point of finding out the publishing process, contents and aspects of the scholastic acceptance with the objects of Liushan`s publication which had affected across of the board of learning in Chaoxian dynasty.

초중고 한문 학습 자전의 현황과 편찬 방안 자전류의 역사와 한문 학습 자전의 필요성

정재철 ( Jae Chul Jung ) 한국한문교육학회 2013 한문교육논집 Vol.41 No.-

In the Chinese character culture sphere, the language dictionary has usually been called the Jajeun字典. It is divided by three kinds according to their editing purposes and methods as the Uoonseo韻書, Ruoseo類書,and Jaseo字書. Many of the Uoonseos in Korea were composed by the way of 『Samuoontogo三韻通考』 and conceived to make it easy for the users to look up words in them. Also, the Ruoseos of Moomyongruo物名類s were published in the period of Silhak實學, or the practice science and they were the outcomes in the process of investigating and accommodating the newly made Chinese words by peculiar way to Korea. Junuoonokpyon全 韻玉篇』 is a lexicon published in the reign of King Jungjo正祖, completed the perfect system as a dictionary so that the Korean pronunciation of Chinese characters had been regulated by this book became the undamental pronunciation form of today in Korea. 『Hanhandaisajun漢韓 大辭典』by Institute of Oriental Studies of Dankuk University in 2008 compiled all sorts of the characters and vocabularies in the Uoonseo, R oseo, and Jaseo in the Chinese character culture sphere. In the Joseon Dynasty, despite the Korean alphabet invention and the desperate need of Umoonilchi語文一致, Hanguel, or the Korean alphabet couldn``t be the center of the literal life. In the Chinese writing centered language society, it was indispensible to have the knowledge of the annotations as well as the pronunciations and meanings of the characters in the Chinese sentences. 『Hoonmongjahul訓蒙字會』, edited by ChoiSe-jin in 1522, was a learner``s dictionary for Chinese characters and it was complemented the problems of 『Chunjamoon千字文』 and 『Ryuhab類合』 which has been used as the children``s Chinese study books in their Chinese character centered language lives. Most of the headletters(表題字) in this book are constituted by the an unusual letters and not included in the 18000 letters for the fundamental Chinese character education. The reason is because the language circumstances of Choi``s period are different from ours. His 『Hoonmongjahul』, the Chinese character diionary for children was originated to achieve the educational purposefor Jayumoolil字與物一, which means the conc urrence of characters in books and things in actual life.The publication of learner``s dictionaries for Chinese characters is basically to help comprehend Chinese sentences. However, in order to understand them correctly, one should grasp the meaning of the Chinese vocabularies of the sentences in the dictionary. The Chinese vocabularies of the sentences include many words of the classics and history books in Chinese and Korean classic literature, translation words for the Buddhist scriptures, and modern Chinese. To complete the revised curriculum for Sino-Korean subject in 2009, it is very important to understand the Chinese translation words for the Buddhist scriptures and modern Chinese placed deeply in the Chinese sentences. Futhermore, new cultural vocabularies made in the process of introducing western civilization after modern ages have been using as the technical terms in all school textbooks a well as in the actual language life. Therefore, choosing headwords(表題語) for the Chinese character study dictionary, it is essential to provide the reasonable solution plans about the Chinese translation words for Buddhist scriptures, modern Chinese, and new civilization vocabularies because they construct the core of the Chinese characters as above-mentioned.

투고논문 : 대수능 한문 영역의 도입 배경과 언어,문화 교육적 기능

정재철 ( Jae Chul Jung ) 한국한문교육학회 2011 한문교육논집 Vol.36 No.-

교육과학기술부에서 2011년 1월 26일에 발표한 「2014학년도 수능시험 개편 방안」을 보면, 제2외국어/한문 영역은 ``별도의 평가방법 등이 준비되는 시점``까지 현행을 유지하는 것으로 되어 있다. 대수능이 고등학교 교육에서 차지하는 비중으로 보아 이와 같은 대수능 개편 방안이 시행된다면 고등학교 현장에서의 한문 교육이 심각한 위기에 직면할 것으로 판단된다. 1994학년도부터 시행된 대수능에서 한문과 관련된 문제들이 도외시되면서 고등학교 한문 교과의 위상이 급격히 저하되고 급기야는 교과의 존립 문제가 제기되었다. 결국 교육인적자원부에서는 2005학년도 대수능부터 임의 선택의 성격이 강한 제2외국어 영역에 한문 영역을 추가하였으나, 대수능에서 한문 영역이 차지하는 비중은 대학입학학력고사에 비해 현저히 약화되는 결과를 초래하였다. 2014학년도부터 시행되는 대수능에서 모든 수험생이 반드시 치르도록 하려면, 대수능 언어 영역과 사회탐구 영역에서는 평가하기 어려운 한문 영역 고유의 언어·문화 교육적 기능에 대한 이론적 모색이 필요하다. 지금까지 대수능 한문 영역에서 출제된 문항의 상당수가 언어 영역과 사회탐구 영역의 문항들과 내용을 공유하고 있다. 그러나 한문 영역의 문항은 기본적으로 1차 자료인 한문 원문을 해석하고 그 내용을 파악하는 것에 초점이 놓여 있다는 점에서, 한문 영역의 문항 구성은 언어 역역이나 사회탐구 영역에서 2차 자료인 번역문의 내용을 파악하여 고유의 학문적 관점으로 재구성하는 것과는 차이가 있다. 한문 영역의 문항들은 현재 언어 영역에서 그 중요성에 비추어 상대적으로 매우 빈약한 한자어 관련 문제를 심화·확대하거나, 한시나 한문 산문의 번역문을 통하여 내용을 이해하는 한계를 뛰어넘어 작품의 형식과 특징을 통해 문학의 본질을 파악하도록 하고 있다. 또한 한문 영역의 문항들은 한자로 기록된 자료를 연구하는 학문 분야에 진출하는 학생들이 사회탐구 영역에서는 충족시키기 어려운 한문 원전의 해독 능력을 기르도록 하고 있다. 이와 같이 대수능 한문 영역은 다른 영역에서는 구현하기 어려운 언어·문화 교육적 기능을 담보하고 있으므로, 2014학년도 이후에 시행되는 대수능에 반드시 포함되어야 한다. The Revised Plan about the College Scholastic Aptitude Test for the school year 2014, which was stated by MEST(Ministry of Education, Science and Technology) on January 26th, 2011 shows that the second language and Chinese literature sphere would maintain the current system until the special evaluation method is ready. It is obvious that Chinese literature education in the high school classrooms will meet a serious crisis if this revised plan take effect, considering the importance of the college scholastic aptitude Test to the high school education. Since the problems related to the Chinese literature in the Korean literature test sector were neglected at the scholastic Aptitude Test, which have been taken since 1994, the position of the Chinese literature curriculum was remarkably dropped and at last the question of the curriculum maintenance have been raised. Although Ministry of Education and Human Resources Development added the Chinese literature sphere in the second language sector which has a strong optional tendency from 2005 college scholastic aptitude test, it caused the result that the importance of the Chinese literature realm in the college scholastic aptitude test was strikingly weakened comparing with the previous college admission scholastic ability test. To separate the Chinese literature from the second language sector and make it a compulsory test subject at the exam which will be newly started in the school year 2014, the theoretical study about the linguistic, cultural and educational function which is difficult to evaluate in the linguistic and social study sectors will be needed. Many of the questions until now of the Chinese literature field in the college scholastic aptitude test are sharing the same contents with the linguistic and social study realm. But the questions of the Chinese literature sphere are focused on decipherment of the first material, the original Chinese text, and the formation of the Chinese literature sphere questions are different from the linguistic and social study questions which are reorganized by the peculiar point of view using the second material of the text, Korean version. With the importance of the language realm, the current questions on the Chinese literature sphere are requesting the students the knowledge about the essence of literature through the formality and characteristic of the literary works, not merely asking to intensify and expand the questions related with Chinese vocabulary or understand the contents through the poems and proses of the Korean version. And the questions of the Chinese literature sphere make the students, especially those who want to go into the scholastic field where the interpretation ability is essentially needed to understand documents written by Chinese letters, raise the reading ability to understand the original Chinese classics, and it does not seem to be obtained in the social study area. The area of the Chinese literature in the college scholastic aptitude test conducts the linguistic, cultural and educational role which the other area is never able to achieve, at the college scholastic aptitude test which will be taken from the school year 2014, and the Chinese literature subject should be restored to the compulsory test.

조선중기 도학가의 두보 시 수용 양상 -이황과 이이를 중심으로-

정재철 ( Jae Chul Jung ) 한국한문학회 2014 韓國漢文學硏究 Vol.0 No.56

Philosopher Lee Hwang of the middle period of the Joseon Dynasty published _Guwenqianjijiangjie古文前集講解_ as he had taught _Guwenzhenbaoqianji 古文眞寶前集_ to the literati and edited the contents. And in the collection by his followers, Jinlong金隆 and Lidehong李德弘, are the contents they asked questions to Lihuang李滉 about 44 pieces of Dufu杜甫``s poems from _Guwenzhenbaoqianji_. Totally 32 pieces of Dufu``s works Lihuang and his followers taught or questioned were comprised in these books. Meanwhile, Lier李珥 published _Jingyanmiaoxuan精言妙選_ after he had classified Chinese poetry by eight kinds of styles. This book contained 520 poems from the works of Zhuowenjun卓文君 in Han漢 Dynasty to those of Chenyuyi陳與義 in Song宋 Dynasty and also 48 pieces of Dufu``s poems were included in it. This study observed the fact that the two philosophers, who are representing korean moral philosophy, had profound understandings about Dufu``s poetry and considered the aspects and meanings of the acceptance of his poetry with the esthetic consciousness based on the high philosophical thoughts of the two. Lihuang and Lier went through the process of formulating the system of Zhuxi朱熹``s philosophy, Xinglixue性理學 through the arguments with several scholars in the same age and through this process, they learned that literature, ultimately, must help recover the righteousness of the nature by purifying the polluted mind due to human desires. By the way,Lihuang thought most of the Joseon songs as worldly music and composed 「Taoshanshierqu陶山十二曲」to make people sing the righteousness of nature, but Lier chose elaborate Chinese poetry as good examples, classified them by eight kinds of styles, and published _Jingyanmiaoxuan_. The reason why the two judged Korean Songs and Chinese Poems with different points of view was the difference of their perspectives about the activism for Li理. Lihuang thought this nation``s songs were filled with Qi氣 and came from Renxin人心 mingled with virtue and vice, but Lier considered the Chinese poems given to the world after _Shijing詩經_ were combined with poems with Daoxin道心 and Renxin. As above-mentioned, the difference of the two philosopher``s literary views was completely reflected in the contents of the acceptance of Dubo``s poetry. Lihuang, who emphasized the activism of Li理, considered the poems in _Guwenzhenbaoqianji_ were derived from Renxin and mixed with virtue and vice, and reinterpreted them and thaught his followers to get rid of Renxin and get back moral Daoxin. But Lier, who denied the activism of Li理, considered Dufu``s works were mingled with the poems from Renxin and Daoxin, and classified the 40 pieces of poems of Dufu by various styles from simplicity to elegance and helped the reader control their Renxin. Like this, It is significant that the aspects of the acceptance of Dufu``s poetry manifested the characteristics of literature of the mid-Joseon Dynasty, which systemized Zhuxi``s Xinglixue, established a new theory, and constructed unprecedented literary esthetics of the moral philosophers.

한국학중앙연구원 고문헌 전산화의 성과와 한계

정재철 ( Jae Chul Jung ) 한국한문교육학회 2006 한문교육논집 Vol.27 No.-

동아시아 문화교류(文化交流)와 한국한문학(韓國漢文學) ; 구한말 동아시아 지식인의 문화비전 -창강 김택영을 중심으로-

정재철 ( Jae Chul Jung ) 한국한문학회 2011 韓國漢文學硏究 Vol.0 No.47

滄江 金澤榮(1850~1927) 은 개성의 무변 집안에서 태어나 갑오개학으로 총리에 오른 金弘集에 의해 편사국 주사로 발탁되어 史書를 편찬하는 일에 참여하였고 을사조약이 체결되기 직전인 1905년 9월에 중국 南通으로 이주하여 그곳에서 22년을 살았다. 그는 중국 남통으로 이주한 이후 줄곧 한국 국적을 유지하다가. 1912년 l월에 ``본분으로 돌아간다.`` 는 명분을 들어 중국 국적을 취득하였다. 그는 1913년 10월에 『古本大學章句』 를 간행하였고 같은 해 12월에 『韓史繁』을 편찬하였다. 이 두 책 속에는 그가 한국의 병합과 중국의 혁명이라는 동아시아의 역사적 전환기를 겪으면서 체계화한 문화비전의 특징이 온전히 실려 있다. 김택영은 옛 성현들이 기록한 경전의 오류를 주나라 말기에 공자가 바로 잡았고, 동한의 유향과 유흠 부자에 의해 체계화된 고문경학이 공자의 정통을 이은 것으로 생각 하였다. 그는 이와 같은 경학사상에 기초하여 『고본대학장구』 에서 주희가 새로 보충한 格物致知章은 증자가 처응부터 立傳하지 않았다고 비판하였다. 그는 조산이 망한 원인 중의 하나로 주자학 일변도의 편협한 학문 풍토에 있다고 보고, 500년 이상 지속된 조선의 학술적 근거를 제공해오던 주자학의 입각점인 격물설을 근본적으로 부정함으로써, 주자학에 의해 성립된 국내 학문과 도통의 진실성은 물론 이를 근간으로 형상된 통치 질서의 합법성까지 흔들었다. 김택영은 삼국시대를 文보다 質이 우세했던 초기의 문명으로, 조선시대를 質보다 文이 우세했단 말기의 문명으로 고려시대를 文과 質이 조화를 이룬 중기의 문명으로 이 해하였다. 그는 이와 같은 역사인식에 기초하여 『한사경』 애서 위화도 회군 문제를 거침없이 거론하면서 조선왕조의 정통성을 전면적으로 부정하였다. 그는 고려왕조가 文과 質이 조화를 이루어 양한과 삼대의 정치를 완성한 것으로 파악하고, 건국에서 망국에 이르기까지 조선 역대 왕들의 실정과 붕당정치의 폐해를 집중적으로 비판함으로써, 위화도 회군에서 시작된 조선 왕조의 정통성은 물론 이를 근간으로 500년 동안 유지된 조선왕조의 합법성까지 문제시하였다. 김택영이 평생에 걸쳐 익힌 학문은 모두 중국의 성인에게서 資賴한 것이다. 따라서 그는 당시에 동아시아 국가들이 당면한 문제들을 해결할 수 있는 유일한 길은 양한과 삼대의 정치를 회복하는 것이라고 생각하였다. 그가 편찬한 『고본대학장구』 와 『한사경』은 위와 같이 성인의 도덕으로 서양의 세력에 맞서고자 했던 복고적 문화비전을 실천하 는 과정에서 나온 것이다. 그는 구한말을 전후로 한문을 수단으로 문학 활동을 한 한말 사대가의 마지막 주자였다는 점에서, 그가 보여준 이와 같은 복고적 문화비전은 수천년 간 중국과 한국 문학의 중심에 자리하고 있던 한문학의 역사적 소임이 마침표를 짝었음을 상징적으로 보여주는 것이다. Changkang(滄江), Kim Taekyoung(金澤榮, 1850~1927) was born in good family in Kaesung and selected by Kim Hongjib(金弘集) as an edit of the National History Compilation Bureau, where he participated in compilation of history books. Then he moved to Nantong(南通), China in September, 1905, just before the conclusion of the Eulsa Protection Treaty and have lived there for 22 years. He had maintained Korean nationality until January, 1912. then acquired Chinese nationality. clearly defining his moral obligation about the pursuit of his learning. He published 『Gubendaxuezhanggou(古本大學章句)』 in October. 1913 and 『Hanshiqi(韓史경)』 later in the same year. In these two books, he put all of his ideas for the Characteristics of cultural vision which he had systematized through the historical transitional period of the Eastern Asia such as the Annexation of Korea and the Revolution of China. Kim Taekyoung thought that Confucius corrected the mistakes in the Chinese classics at the end of the Joo dynasty, and The Confucius`s orthodoxy was succeeded by Liuxiang(劉向) and Liuxin(劉歆), the father and son, who were systematized the study for the Chinese classics, He insisted Chengzi(程子) hadn`t write Gewezhizhizhang(格物致知章) at the first but Joohee supplemented it later in his 『Gubendaxuezhanggou』 based on his thought about the Chinese classics. He saw one of the main reasons of the fall of the Chosun dynasty was the slanted scholastic climate to Zhuzixue(朱子學) and throughly denied Geweshuo(格物說), the most important theory to build up the Zhuzi(朱子) philosophy, which had provided the scholastic foundation for Chosun about for 500 years. This shook not only the faith of the succession of the moral philosophy by Zhuzixue but also the lawfulness of the sovereign order by Chosun which had been farmed on the basis of Zhuzixue. Kim Taekyoung understood the period of the Three Kingdoms as the early era civilization which Zhi(質) was superior to Wen(文), Chosun as the last era civilization which Wen was superior to Zhi and Wen, Koryo as the middle era civilization which Wen and Zhi made a good harmony. He extensively contradicted the legitimacy of the Chosun dynasty, making the Wihwa Island withdrawal of troops an object of criticism with no hesitation, based on this historical point of view in his book, 『Hanshiqi』 He grasped that the Koryo dynasty had harmonized Wen and Zhi so that it could complete the political ideas of the both Hans, Donghan(東漢) and Xian(西漢) and the Three Great dynasties, the Ha dynasty, the Eun dynasty. the Joo(周) dynasty. He intensively criticized the misgovernment of the successive kings of Chosun and the evil effects of the faction political affairs and attacked the legitimacy of the Chosun dynasty which had started from the Wiwha Island withdrawal of troops. Kim Taekyoung depended his scholastic knowledge of his life time upon the Chinese sages. Therefore he thought the only way to solve the problems that the Asian countries of the time were confronted was the recovery of the politics of the both Hans and the Three Great Kingdoms of China. His two books, 『Gubendaxuezhanggou』 and ``Hanshiqis. were published in the practicing process of his cultural vision of the reactionary tendency, Re wanted to fight against the power of the West with the morality of the sages. His cultural vision with the reactionism shows us symbolically that the Chinese classics put a period to the historical mission despite of its importance in the Chinese and Korean literature for several thousand years.