서지마와 근대

이욱연 고려대학교 중국학연구소 1994 中國學論叢 Vol.8 No.1

한중 근대문학의 두 개의 진화론과 주체론 — 루쉰과 이광수의 경우

이욱연 한국중국현대문학학회 2022 中國現代文學 Vol.- No.100

The purpose of this study is to analyze the modern ideas of Luxun and Lee Kwang-soo, the representative writers of modern Korean and Chinese literature, and to analyze the difference between the two people's evolutionary imaginations. After accepting the theory of evolution, Lee Kwang-soo and Luxun viewed humans and society according to the evolutionary perspective, and the ideas and literature of the two writers deeply permeated evolutionary imagination. There are many things in common in the evolutionary imagination of the two. In common, the two writers viewed humans and society according to biological perspectives, and evolution as basic principles of humans and society. However, Lee Kwang-soo dismantled cultural oppression and valued human emotions through human animal DNA in the perception that humans are animals. He aimed to create humans with emotions. Lee Kwang-soo thought that everyone's emotions were being suppressed, and that given an opportunity, everyone could turn into humans with emotions. It was because of his perception that the character in his novel “Mujeong (무정, 無情)” was drawn as a character familiar with change. Unlike Lee Kwang-soo, Lu Xun valued human cultural DNA. The bad cultural DNA of a particular nationality was considered to be transmitted to descendants due to cultural genetic diseases. Everyone thought they were suffering from genetic diseases because of the ideological and cultural inheritance inherited from their ancestors. In Luxun's view, the cultural disease of the Chinese is genetic, so it is not only a pre-modern Chinese disease, but also a modern Chinese disease. This is why the character in the Luxun novel “The Madman Diary (狂人日記)” appeared as a person who was wet with existing habitual perceptions and had no possibility of change. In order for Luxun to achieve the evolution of the nation in this state, it is important to change cultural DNA and to break off from the past culture that has been handed down from the past. This is why it is important for adults and older generations to disconnect from the past culture for the evolution of society. For Luxun, literature was the healing of the ideological and cultural genetic diseases of the Chinese.

미신과 실존 — 루쉰의 「복을 비는 제사(祝福)」 재해석

이욱연 중국문화연구학회 2020 중국문화연구 Vol.0 No.47

The study analyzed Lu Xun’s novel “The New-Year Sacrifice” in terms of the existence of life. The study found that when Lu Xun was writing a novel in his novel collection “Pang Huang,” his thoughts on the existence of life stood out, and that “The New-Year Sacrifice” was a representative work. In this study, the novel consists of two stories of “I” and “Xianglin,” and sees the three characters: “I” and “Xianglin” and “Lusiye.” In this study, I saw the confrontation between Xianglin and the Lusiye as the confrontation between “fake intellectuals(僞士)” and “superstition(迷信)” as Lu Xun described it, and Xianglin fell into despair as the faith of “fake intellectuals” denied Xianglin’s superstition. While existing research mainly focused on revealing the cause of the tragedy Xianglin went through, this study analyzes the confrontation between Xianglin and the Lusiye according to Lu Xun’s religious view, and analyzes the reason why the narrator ‘I’ can’t answer the questions Xianglin has asked. In this study, the reason the narrator is unable to answer Xianglin’s question is because he interpreted Xianglin’s question as an existential question of life. The narrator, who stands in the existential position of life, is in a position where he cannot give Xianglin any one answer. In this study, the reason the narrator is in a situation where he cannot answer if there is a soul or not, and he cannot answer because he interprets the question Xianglin asked in terms of the existence of Xianglin’s life while he sympathized with Xianglin’s tragedy. In this study, I analyzed that this predicament of the narrator reflected Lu Xun’s thinking at the time of writing the collection “Pang Huang”, and that he could not answer Xianglin’s question because he sympathizes with Xianglin not in terms of enlightenment or religious position but in terms of existentialism.

『아Q정전』 속 등급질서와 아Q의 혁명 ― 왕후이의 『아Q정전』해석에 대한 비판적 검토를 겸하여

이욱연 한국중국현대문학학회 2018 中國現代文學 Vol.0 No.86

This study was interpreted Luxun’s “The Real Story of Ah Q” in terms of the ideology, subject and revolution in the class order society. In this study, Ah Q is considered as an obsessive compulsive disorder patient in the class order ideology, as a dual existence, with the side of being excluded from class order ideology and the side of its surplus. Based on this, the study showed that Ah Q's revolution had both a desire for class order and a sense of resistance from its surplus. Ah Q, an obsessive compulsive person in class order ideological society, needed politics and revolution to play the role of psychoanalyst, but revolution(Xin Hai Ge Ming) did not play the such a role in the novel.

어문학부 : 모옌의 이야기 서사와 그 의미 -『인생은 고달파』를 대상으로

이욱연 한국중국학회 2016 중국학보 Vol.75 No.-

本文從本雅明所說的講故事的人的觀點來分析了在莫言的≪生死疲勞≫裏的故事性敍事與其意義。該小說是以中國現代五十年的歷史爲背景描繪了一個大家庭的歷程了。雖然在該小說裏中國現代歷史是個主要背景,但莫言不關心於復原爲一個現在的前史的過去的整體性。他始終講故事而已。莫言在講故事的人的立場上講述了人生的經驗與智慧,幷其經驗與智慧是來自於他的"土地"信仰。作幷一個"故事"的≪生死疲勞≫的意義就在此。≪生死疲勞≫幷不是關於歷史的小說,而是關於人生經驗的"故事"。但在小說裏的許多傳奇性故事與神話、傳說讓小說的讀者從現實與歷史疏離到遙遠的時空,因此讀者無法掌握或了解歷史的眞相。最近莫言在他的小說裏大量采用了傳統敍事,其意義重大。本文指出了在最近韓國小說在面臨於深刻的危機的情況下,莫言小說裏的傳統敍事爲韓國小說界可以提供參考

新時期 文學 속의 民間과 國家 : 莫言과 余華 소설의 경우

李旭淵 중국어문학회 2002 中國語文學誌 Vol.12 No.-

最近, 在中國大陸文學界和思想界, 關于"民間"的討論日見熱烈。 本文以莫言的《紅高梁家族》和余華的《活着》,《許三觀賣血記》爲對象, 考察作品中出現的"民間"形態及其意義, 特別是要探討"民間"與中華人民共和國這一國民國家的歷史之間的關係。 莫言的《紅高粱家族》是以"種"的觀點來解構中華人民共和國此一現代國民國家的神話. 而從紅高粱世界的立場上看, 隨着紅高糧變成雜種, 純粹人種也근着退化成了雜種, 此卽說, 人民共和國的歷史倂不是發展, 而是退化. 余華在《活着》和《許三觀賣血記》里描寫了生活在人民共和國這一艱難的歷史空間里的人們的世界。 小說里的民間世界經常흔容易已被國家邏輯殖民化了, 由此可見 民衆的世界處于一種受國家意識形態控制的被奴役狀態。 但這是表面現象。 實際上, 在小說裏國家邏輯已經不再是原來的國家邏輯, 而是被民衆世界的羅輯改造,再構的。 卽使在國家要將民間世界破壞和殖民化, 但民間世界仍具有生命力, 而以民衆世界的邏輯來反照國家邏輯, 從而形成民間的獨自生活空間。 因此民衆在災難中能구活下去的原因正是來源于民衆世界的生活邏輯。 余華小說中, 民衆的生命力正如許三觀的血一樣終就不會枯竭。

지구화 시대 중국의 문화 담론과 문화 발전 전략

李旭淵 한국중국현대문학학회 2006 中國現代文學 Vol.0 No.37

Cultural Discourse and Cultural Strategy in the Global Era of China

한중 사이 가치의 거리와 갈등에 대한 한국의 대응 전략 연구

이욱연 한양대학교 아태지역연구센터 2021 중소연구 Vol.44 No.4

The purpose of this study is to present a policy alternative on how Korea will respond when a value conflict between Korea and China or China launches a value offensive against Korea. In terms of values, Korea and China are very special. Both Korea and China shared basic values ​​in the traditional era. However, distance has emerged in terms of value since modern times. Since 1992, the relationship between Korea and China has been maintained by basically giving and receiving mutual benefits, and the conflict over values ​​between Korea and China has not risen significantly. However, after Xi Jinping took power, China is trying to spread the Chinese civilization to the world and emerge as a great civilization. This study pointed out that the Chinese value offensive was mainly based on the traditional values ​​of Chinese civilization, and in this process, it was considered that the value offensive to establish a community of fate with Korea based on traditional values ​​could be strengthened. This study examined the content of the values ​​China claims, and pointed out that in order to cope with the Chinese value offensive, Korea needs to establish a “value ties” with China at a lower level than the “value alliance”. 이 연구는 한중 사이 가치 갈등이 부상하거나 중국이 한국에 가치 공세를 펼 경우에 한국은 어떻게 대응할지에 관한 정책적 대안을 제시하는 것이 목적이다. 가치 면에서 볼 때, 한국과 중국은 매우 특수한 관계다. 한국과 중국 두 나라는 전통 시대에서는 기본 가치를 공유하였다. 하지만 근대 이후 가치 면에서 거리가 생겼다. 수교 이후 한중 사이는 기본적으로 상호 이익을 주고 받으면서 관계를 유지하여 왔고, 그동안 한중 사이에서 가치를 둘러싼 갈등은 크게 부상하지 않았다. 하지만 시진핑 집권 이후 중국이 중화문명을 세계에 전파하여 문명대국으로 부상하려 하고 있다. 이 연구에서는 중국 가치 공세가 주로 중화문명 속 전통 가치에 바탕으로 두고 있고, 이 과정에서 한국에 전통 가치를 바탕으로 한국과 운명공동체를 맺으려고 하는 가치 공세를 강화할 수 있다고 보았다. 이 연구에서는 중국이 주장하는 가치의 내용을 살펴보고, 이러한 중국의 가치 공세에 대응하기 위하여 한국은 중국과 ‘가치 동맹’보다 한 단계 낮은 수준의 ‘가치 유대’를 맺을 필요가 있다고 지적하였다.

1990년대 중국의 탈식민주의 비평

이욱연 한국중국현대문학회 2000 중국현대문학 Vol.18 No.-

역비논단 중국 지식인의 인식 변화 : 80년대와 90년대

이욱연 역사문제연구소 1997 역사비평 Vol.- No.38