만명(晩明) 소품문(小品文)의 장르적 위상과 그 문체(文體) 형성과정에 관한 시론(試論)

한종진 한국중국어문학회 2008 中國文學 Vol.54 No.-

如果說古典散文是一種以儒家統治談論爲基礎而形成的各種文體所組成的文學形式, 那?可以說晩明時期形成的具有完整結構的小品文就是以商人和遠離政權的文人爲中心、 以商業文化爲基礎形成的一種文學形式. 晩明時期, 由于文人放棄進入中央政界而與商人密切地交往, 所以傳統的寫作規范大大減弱。 文人?有個性的表達方式、 豊富的想象力和對藝術品的超越的欣賞力, 以新出現的出版市場爲背景, 一邊接受商人的經濟支援, 一邊依?能勾和商人結爲?伴關系的商業文化支配論談形成小品文的文體. 在古典散文的雜記類、 序跋類、 書牘類里, 已經出現對各種各樣寫作方式的嘗試, 而且産生了大量膨脹的現象, 在這樣的背景下也形成了與小品文體裁吻合的各種文體. 特別是雜記類文體中出現了人事雜記式小品文、 名勝營造記式小品文、 山水遊記式小品文、 書畵器物記式小品文、 托物寓意記式小品文、 日記式小品文等各種各樣的文體。這些文章在商業出版市場上發行幷且獲得了成功。?一方面, 淸言小品文是繼承八股文、 語錄體文體的基礎上接受新興文人和商人階層共享的商業文化的支配談論而形成的文體。淸言小品文也是確立小品文的文學地位的有力例證。 相反, 由于對論說類、 箴銘類、 哀祭類、 傳狀類、 碑誌類等需要對有限的事實進行客觀描述或展開論證的文體有一定的社會需求, 所以對各種文體的寫作嘗試受到了限制, 因此作品總量相對減少了。

한글 Videotex Service System의 구현

한종진,장병준 한국통신학회 1990 정보와 통신 Vol.7 No.2

현대사회가 고도의 정보화 사회로 진전 됨에 따라 기존의 정보매체인 TV나 신문 등과 같이 일방적인 정보 전달 기능을 갖는 단방향성 정보매체방식이 아닌 사용자의 요구에 따른 신속하고 다양한 정보의 제공이 가능한 쌍방향 정보 전달 매체가 필요하게 되었는데 그리하여 등장한 것이 VIDEOTEX이다. 본 보고서는 Videotex의 주요 요소중 한글처리를 지원하는 Videotex Software 인 HDSPS(Hyundai Service provider system)의 데이터베이스 구조 및 소프트웨어 구현을 고찰함과 동시에 각 기능에 대해 기술하고 있다.

명말청초(明末淸初) 신사층(紳士層) 주거문화의 한 단면 ― 이어(李漁)의 《한정우기(閑情偶寄)》<거실부(居室部)>를 중심으로

한종진 한국중국어문학회 2011 中國文學 Vol.66 No.-

In late imperial period, the commerce and economy of China greatly advanced to cause a lot of silver of the world to be concentrated in the cities such as Su zhou(蘇州) or Hang zhou(杭州) etc. The concentration of silver means the concentration of wealth, therefore a considerable number of commercial capitalist appeared to offer economical backing for Gentry(紳士) who a lot of them are financially feeble. Based on such economical backing, Gentry(紳士) created cultural fashion and discourse to strengthen market economy system in which culture is consumed as merchandise. This study tried to look over ideas and infoes for residing culture of Gentry(紳士) class through 《Xian qing ou ji(閑情偶寄)》< Ju shi bu(居室部the chapter for architecture of house) > of Li yu(李漁). < Ju shi bu(居室部the chapter for architecture of house) >consists of five parts, namely a house and a room(房舍), a window and a lattice(窓欄), a wall and fence(牆壁), a tablet(聯?), a stone and rocks(山石). According to 《Xian qing ou ji(閑情偶寄)》< Ju shi bu(居室部the chapter for architecture of house) >, Most important factors to build house and garden are the creative concepts and elegant mood. Criticizing luxurious trends at that times, Li yu(李漁) insisted that those purposes should be realized by thrift method. But the new culture discourse of Gentry (紳士) class caused the result that led society to extravagant trends, promoting commercial fashion and consumption regardless of their original purpose. At that time, Gentry(紳士) class really looked to be taken to a ghost named a kind of falsehood consciousness(Falsches Bewubtsein). Meanwhile, 《Xian qing ou ji(閑情偶寄)》perhaps was transmitted to Korea of Cho sun(朝鮮) dynasty at the same age with China of late imperial period. Gentry(紳士) class of Cho sun(朝鮮) dynasty wished to pursue the realization of elegance in housing and gardening. But they were more practical, more realistic and more specific than those of China. This study has insufficient bibliography proofs about 《Xian qing ou ji(閑情偶寄)》`s transmission to Korea and text of analysis is limited 《Xian qing ou ji(閑情偶寄)》 < Ju shi bu(居室部the chapter for architecture of house) > of Li yu(李漁). This study is just a case analysis. So more studies need to be followed.

明末淸初 紳士層 주거문화의 한 단면―李漁의 《閑情偶寄》 <居室部>를 중심으로

한종진 한국중국어문학회 2011 中國文學 Vol.66 No.-

In late imperial period, the commerce and economy of China greatly advanced to cause a lot of silver of the world to be concentrated in the cities such as Su zhou(蘇州) or Hang zhou(杭州) etc. The concentration of silver means the concentration of wealth, therefore a considerable number of commercial capitalist appeared to offer economical backing for Gentry(紳士) who a lot of them are financially feeble. Based on such economical backing, Gentry(紳士) created cultural fashion and discourse to strengthen market economy system in which culture is consumed as merchandise. This study tried to look over ideas and infoes for residing culture of Gentry(紳士) class through 《Xian qing ou ji(閑情偶寄)》<Ju shi bu(居室部 the chapter for architecture of house)> of Li yu(李漁). <Ju shi bu(居室部 the chapter for architecture of house)>consists of five parts, namely a house and a room(房舍), a window and a lattice(窗欄), a wall and fence(牆壁), a tablet(聯匾), a stone and rocks(山石). According to 《Xian qing ou ji(閑情偶寄)》<Ju shi bu(居室部 the chapter for architecture of house)>, Most important factors to build house and garden are the creative concepts and elegant mood. Criticizing luxurious trends at that times, Li yu(李漁) insisted that those purposes should be realized by thrift method. But the new culture discourse of Gentry(紳士) class caused the result that led society to extravagant trends, promoting commercial fashion and consumption regardless of their original purpose. At that time, Gentry(紳士) class really looked to be taken to a ghost named a kind of falsehood consciousness(Falsches Bewubtsein). Meanwhile, 《Xian qing ou ji(閑情偶寄)》 perhaps was transmitted to Korea of Cho sun(朝鮮) dynasty at the same age with China of late imperial period. Gentry(紳士) class of Cho sun(朝鮮) dynasty wished to pursue the realization of elegance in housing and gardening. But they were more practical, more realistic and more specific than those of China. This study has insufficient bibliography proofs about 《Xian qing ou ji(閑情偶寄)》's transmission to Korea and text of analysis is limited 《Xian qing ou ji(閑情偶寄)》 <Ju shi bu(居室部 the chapter for architecture of house)> of Li yu(李漁). This study is just a case analysis. So more studies need to be followed.

朝鮮中期 對明朝鮮使臣의 使行詠史詩에 대한 인문지리학적 연구 ― 山東 臨淄縣 소재 齊桓公 齊景公 陵墓 使行詠史詩를 대상으로

한종진 한국중국어문학회 2023 中國文學 Vol.114 No.-

This paper studied the journey history poetry, written by Joseon envoys who went to the Ming Dynasty in the middle of the Joseon Dynasty after their seeing Qi-huangong's and Qi-jigong's tombs in person. The diplomatic travel of Joseon envoys was understood as a form of cultural travel, and this research was conducted using humanities-geography methodology, and the following conclusions were obtained. First, Erwangcong, which Joseon envoys knew as the tombs of Qi-huangong and Qi-jigong, actually belonged to Qi-huangong and Tianhe, and the stone monument and tombs of Qi-huangong and Qi-jigong, which were considered to have been seen by Joseon envoys, are not real. Second, it was found that their cultural identity of confucian universalism was consistently projected in the Joseon envoys' journey history poetry, this reflects the public opinion of the Joseon Dynasty at the time when it was claimed to thank the Ming Dynasty for helping Joseon during the Japanese Invasion of Joseon in 1592, and to reject the Qing Dynasty. Third, Joseon envoys received a considerable cultural shock during their diplomatic trip, which had a significant impact on their cultural identity. However, there were relatively few cases in which these changes were literary reflected in the journey history poetry, and on the contrary, literary imagery was often made in the direction of rejecting changes, further strengthening the existing identity, and fostering a sense of Joseon-confician universalism. In addition to the journey history poetry of Qi-huangong and Qi-jigong already covered in this paper, Further analysis of the journey history poetry of Joseon envoys in the mid-Joseon period is needed under the theme of Qi-xuanwang & Mengzi, Mengchangjun, Luzhonglian, Guanzhong, Yanying, Tiandan, Suqin etc. which have historical symbolism. 본고는 조선중기 대명 조선사신의 제환공과 제경공 능묘 사행영사시를 연구대상으로 삼아 사행을 문화여행의 한 형태로 이해하고 인문지리학적 방법론으로 연구를 진행하였고 다음과 같은 결론을 얻을 수 있었다. 첫째 조선사신들이 제환공과 제경공의 능묘라고 알고 있었던 이왕 총이 실제로는 제환공과 田和의 것으로 그 소재지는 현재의 임치현 정족산 위이다. 둘째, 조선중기 대명 조선사신의 사행영사시에는 성리학적 대일통의 천하 체계를 내재화한 그들의 화이론적 의리주의에 입각한 문화적 정체성이 일관되게 투영되어 있음을 알 수 있었고, 이는 인조반 정 이후 임진왜란 때 조선을 도와준 명나라를 再造之恩의 도리로 받드는 대신 청나라를 배격해 야 한다는 崇明排淸의 주장이 지배적이었던 당시 조선 조정의 여론이 반영된 것이다. 셋째, 조선사신들은 사행 과정 중 적지 않은 문화적 충격을 받았고 이는 그들의 문화적 정체성에 적지 않는 변화를 가져왔다. 그러나 이러한 변화가 사행영사시에 문학적으로 반영된 경우는 상대적으로 많지 않았고, 반대로 변화를 거부하고 기존 정체성을 더욱 강화하면서 소중화 의식을 배 태시켜나가는 방향으로 문학적 형상화가 이루어진 경우가 더욱 많았다. 차후 본고의 연구방법론을 바탕으로 제환공과 제경공 이외에 역사적으로 인문학적 상징성을 지니는 齊宣王과 맹자, 孟嘗君, 魯仲連, 管仲, 晏嬰, 田單, 蘇秦 등을 주제로 한 조선중기 대명 조선사신들의 사행영사 시에 대한 추가적인 분석 연구가 필요하다.

〈이소(離騷)〉에 나타나는 중국인의 합일지향(合一指向)의 사유(思惟)

한종진 한국중국어문학회 2002 中國文學 Vol.37 No.-

在傳統的〈離騷〉硏究里, 屈原是一個忠君愛國之士, 這是從儒家觀點出發的. 而近年來對此觀點, 存在不同的看法; 卽〈離騷〉是一部純碎文學性極豊富的作品, ?包含着中國南方地區巫歌的文化, 也是文學想像力的産物. 雖然提到了〈離騷〉是一部文學想像力的産物, 但對此更深層的硏究還是不多的. 筆者認爲〈離騷〉原本(text)同時具有敍事的性格和詩歌的性格, 幷且注意到敍事的線性敍述和詩歌的重複或竝列的敍述, 進一步對〈離騷〉原本(text)結構進行了分折. 結果發現〈離騷〉的結構從表面上來看卽複雜又缺陷一貫性, 但實際上?具有一定故事形式的雙層結構. ?外, 通過巫歌祭儀的分析?出了原型的形式, 幷且發現了這樣形式把〈離騷〉原本(text)具有的核心motif卽`求女`motif的意味指向和敍述視覺(narrative persfective)動機化(motivate)了.

만명(晩明) 소품문(小品文)의 문체적(文體的) 특징(特徵) 연구(硏究) - 담론의 문체화라는 관점을 중심으로 -

한종진 한국중국어문학회 2008 中國文學 Vol.56 No.-

The cultural, social, political and economic changes of the late Ming China(明) Caused big effects on the discoursing recognizability of the Chinese Gentry(紳士). These changes of the late Ming China(明) let them have both falsehood consciousness (Falsches Bewubtsein) for commercial culture and self-consciousness can be called discovery of themself. The duplex configuration of consciousness made them do various experimental writings or the writing of centrifugal tendency disjointing classical literary tradition in creating the Classical Essay(Xiao Pin Wen `小品文`) with classical literary Chinese. By the way, the writing of centrifugal tendency in creating experimently the Classical Essay(Xiao Pin Wen `小品文`) constantly was being restricted by the system of filtering out anything out of the Utopian symbolism of literary Chinese, or by the describing system that is not describing one`s speaking sequentially according to time but that is presenting symbolically and visually. As a result, the Classical Essay(Xiao Pin Wen `小品文`) became both characteristical literary style using various issues and subjects and the style that seek cultural accomplishment, and to fragment into the scenes as destroying standardized classical structure and style. The fragmented scenes was described delicately by metaphor or dialogue. The traditional literary style was mixed or replaced one another, while The style of playing spatiality through the literally or phonologic pun had been brought to light in creating the Classical Essay(Xiao Pin Wen `小品文`). This is the result from literary styling of the discoursing recognizability of the Chinese Gentry(紳士).

1% CrMoV Rotor Steel 의 Austenite Grain Size 의 측정 방법에 관한 연구

한종진,이기룡 대한금속재료학회 1986 대한금속재료학회 학술대회 개요집 Vol.1986 No.0

<離騷>에 나타나는 중국인의 合一指向의 思惟

한종진 한국중국어문학회 2002 中國文學 Vol.37 No.-

STD 11 강의 냉각속도와 고온 유지 시간에 따른 탄화물의 함량과 분포상태 거동에 관한 연구

한종진,박노택,장윤석 대한금속재료학회 1985 대한금속재료학회 학술대회 개요집 Vol.1985 No.0