부정의 아이러니와 환멸의 낭만주의

장만호(Jang Man-ho) 한국비평문학회 2009 비평문학 Vol.- No.32

Oh, Jang-Hwan is the poet who demonstrated the contemporary social reality and its contradictions obviously through his literary practice living through the Japanese colonial period, the emancipation and the division. Oh, Jang-Hwan’s perspective covers such a broad range as the denial of old customs, a firm belief in progress, the criticism on the capitalistic modern urban civilization, a decadent experience of sailing, an ambivalent emotion on his hometown, which is regarded as an exceptionally broad spectrum comparing his contemporary poets. This paper aims at grasping an inner logic that can explain Oh, Jang-Hwan poetry’s heterogeneous and contradictory characteristics, which are produced by its complex and various aspects. The inner logic is the doubleness of Oh, Jang-Hwan’s consciousness of denial, in other words, an irony emergedby negating both reality and self and the attitude of romantic disillusionment. First of all, this paper analyzes that Oh, Jang-Hwan’s consciousness of denial is expressed with the double aspects. Oh, Jang-Hwan is the poet who revealed a strong interest on the social reality. While he wrote poems that sympathize the lives of the low-class, he also created the poems that criticize the social reality. They negate tradition and old customs and criticize their fakeness. When this consciousness of the denial is toward his interiority, Oh, Jang-Hwan’s poems reveal the artificial pose and the decadent aspects. This paper regards the double negation and the contradictory attitude as the conspicuous characteristics of Oh, Jang-Hwan’s early poetry and named it as ‘the Irony of Denial.’ Second, this paper analyzes the characteristics of Oh, Jang-Hwan’s early poetry as the transformation from the romantic disillusionment to lyricism. This paper named this character as the ‘Romantic Disillusionment’ in that the emotions of self disillusionment are expressed with the romantic spaces. The frequent expressions in this early period such as ‘tears,’ ‘regret’, ‘sorrow’, and ‘death’ are the results of the lyric attitude that poetic subject inevitably had to arrive after getting through the disillusionment.

투고논문 : 여중군자 장계향과 운악 이함의 사회적 실천

장윤수 ( Jang Yun Su ) 경북대학교 퇴계연구소 2015 퇴계학과 유교문화 Vol.56 No.-

필자는 이 글을 통해 장씨부인과 그 시아버지인 운악 이함의 사회적 실천을 설명하고자 했다. 특히 양자 간의 유기적 관계에 주목하면서 이함의 사회적 실천성과 그 家風이 장씨부인의 삶을 구성하는 데에 많은 영향을 끼친 사실을 해명하려 했다. 장씨부인은 친정아버지인 경당 장흥효로부터 聖人의 학문, 즉 敬의 이론과 실천을 배웠으며, 시아버지 이함으로부터는 이웃과 사회를 향한 뜨거운 관심과 함께 나누는 삶을 배웠다. 즉 장씨부인은 엄격한 자기성찰과 수양이라는 내면적 실천에서는 아버지 경당의 영향을 깊게 받았고, 개방적 인품과 타인을 향한 관심 및 사회적 실천이라는 측면에서는 시아버지 운악의 영향을 강하게 받았다. 필자는 이 논문을 통해 장씨부인의 삶과 인격이 친정과 시댁의 家風을 균형 있게 흡수한 결과임을 입증하고자 했으며, 장씨부인과 이함의 행적을 철저하게 문헌을 중심으로 하여 재구성하였다. 이 글은 다음 세 가지 점에서 의의를 갖는다. 첫째, 장씨부인의 삶을 사회적 실천이라는 측면에서 고찰함으로써 선행연구의 연구범위를 확장하였다. 둘째, 장씨부인의 사회적 실천을 시댁 가풍 특히 시아버지인 운악 이함과의 관계에서 해명함으로써 그 삶을 다양하게 해석하였다. 셋째, 논지의 전개과정에서 언급된 일화들을 철저하게 구체적 문헌들을 통해 재구성함으로써 구체적 전거가 약한 선행연구의 약점들을 보완하고자 하였다. In this paper, I will expound Jang Gye-hyang and her father-in-law, Lee Ham’s social practice. By closely focusing on their organic relationship, I will explain that Lee Ham’s social practices and his family customs largely impacted Jang Gye-hyang’s life. Although Jang Gye-hyang was a paragon of feminine virtue, few primary sources exist about her today. Fortunately, there are many stories about her but there is little certainty regarding the accuracy of these stories. For this reason, I recasted the story of Jang Gye-hyang and Lee Ham on the basis of books. Throughout her life, Jang Gye-hyang learned to be a sage through a number of influential people. She learned the theory and practice of esteem from her father, Jang Heung-hyo, who helped her develop sincere concern for her neighborhood and society. She was strongly impressed by his inner peace, strict self-examination and morality. And she learned to share life from her father-in-law who further developed her open-mindedness and concern for others and social practice. Therefore, in this paper I have intended to explain that Jang Gye-hyang’s life and personality are the result of the harmonious assimilation of both her family’s customs.

무안(務安) 박씨(朴氏) 무의공파(武毅公派)의 형성(形成)

장준호 ( Jang Jun-ho ) 한국계보연구회 2020 한국계보연구 Vol.10 No.-

The purpose of this article is to examine the process of forming a social identity of Muan Bakssi(務安 朴氏), a member of a prestigious family in Yeongnam. the Muan Bakssi of Yeonghae(寧海). After Bak Ji-mong(朴之蒙) had moved to London, a group of the same surname was formed when his children got married. Their social base was weak right after they moved to Yeonghae. They expanded their social base in Yeonghae by producing bureaucrats and learning from Yi Hwang(李滉). The Munjung of Muan Bakssi 's status was higher than before because of Bak Ui-jang(朴毅長). It was because Bak Ui-jang established his major in Imjinwaeran(壬辰倭亂) and was appointed to a gongsin(功臣). This further strengthened the Munjung's solidarity and took strong pride in being a descendant of Bak Ui-jang. After Bak Ui-jang 's death, the government raised the ranks, and his descendants prided themselves as descendants of the Hojo panseo(戶曹判書). Bak Ui-jang's son Bak Sun(朴璿) did many things to honor his father's achievements. He took the lead in explaining and organizing his father's achievements. Bak Sun's efforts paid off by his descendants. Bak Sa-Ju(朴師周), a descendant of Bak Ui-jang, asked King Jeongjo(正祖) to gived him a posthumous title. King Jeongjo gaved Bak Ui-jang the a posthumous title MuUi(武毅). Bak Sa-Ju's efforts made Bak Ui-jang's contributions during Imjinwaeran recognized by the government, and Bak Ui-jang's descendants became the descendants of war heroes.

돼지 내부기생충(內部寄生蟲)의 현황(現況)과 돼지 배분(排糞)의 검사성적(檢査成績)

장두환,Jang, Du Hwan 대한수의학회 1975 대한수의학회지 Vol.15 No.2

In survey for internal parasites of 395 heads of swine by fecal examination at ict, incidences of each parasite were obtained as follows: Giardia lamblia 1.0% Entamoehaspp. 55.4 Eimeria& Isospora spp. 22.5 Balantidium coli 66.6 Metastrongylus elongatus 17.6 Ascaris suum 25.6 Oesophagostomun dentatum 29.1 Hyostrongylus ryubidus 14.6 Trichuris suis 4.2 Strongyloides ransomi 7.2 Mecistocirrus digitatus 1.0 Check-list for the internal parasites of swine made by all the materials repor years from 1920 to 1975 in Korea is as follows: No. Parasites Habitat References 1. Ascaris lumbricoides small intestine Kawamura(1923) 2. Oesophagostomum dentatum large intestine Kawamura(1923) 3. Echinococcus veterinorum lung & liver Kawamura(1923) 4. Cysticercus cellulosae muscle Yunoba(1923) 5. Sarcooystis sp. muscle Arahayase(1927) 6. Entamoeba polecki intestine Kuwabara(1931) 7. Balantidium coli large intestine Huruyama(1931) 8. Metastrongylus elongatus lung Lee(1956) 9. Gongylonema pulckrum oesophagus Isshiki(1960) 10. Ascarops strongylina stomach Isshiki(1960) 11. Cysticercus tenuicollis peritoneum Isshiki(1960) 12. Cysticercus bovis? diaphragm Isshiki(1960) 13. Toxoplasma gondii interna organs Mun(1960) 14. Trichuris suis large intestine Lee et al.(1963) 15. Stephamirus dentatus feces Lee et al.(1963) 16. Spirometra mansonides fat layer of muscle Jang(1964) 17. Hyostrongylus rubidus stomach Kim et al.(1969) 18. Strongyloides ransomi feces Kim et al.(1969) 19. Eimeria perminuta feces Jang(1972) 20. E. debrieki feces Jang(1972) 21. E. polita feces Jang(1972) 22. E. scabra feces Jang(1972) 23. E. scrofae feces Jang(1972) 24. Isospora suis feces Jang(1972) 25. Entamoeba coli feces Jang(1975) 26. Mecistocirrus digitatus feces Jang(1975) 27. Giardia lamblia feces Jang(1975).

Effects of wind fences on the wind environment around Jang Bogo Antarctic Research Station

Wang, Jang-Woon,Kim, Jae-Jin,Choi, Wonsik,Mun, Da-Som,Kang, Jung-Eun,Kwon, Hataek,Kim, Jin-Soo,Han, Kyung-Soo Springer-Verlag 2017 Advances in Atmospheric Sciences Vol.34 No.12

<P>This study investigated the flow characteristics altered by Jang Bogo Antarctic Research Station using computational fluid dynamics (CFD) modeling. The topography and buildings around Jang Bogo Station were constructed with computer-aided-design data in the CFD model domain. We simulated 16 cases with different inflow directions, and compared the flow characteristics with and without Jang Bogo Station for each inflow direction. The wind data recorded by the site's automatic weather station (AWS) were used for comparison. Wind rose analysis showed that the wind speed and direction after the construction of Jang Bogo Station were quite different from those before construction. We also investigated how virtual wind fences would modify the flow patterns, changing the distance of the fence from the station as well as the porosity of the fence. For westerly inflows, when the AWS was downwind of Jang Bogo Station, the decrease in wind speed was maximized (-81% for west-northwesterly). The wind speed reduction was also greater as the distance of the fence was closer to Jang Bogo Station. With the same distance, the fence with medium porosity (25%-33%) maximized the wind speed reduction. These results suggest that the location and material of the wind fence should be selected carefully, or AWS data should be interpreted cautiously, for particular prevailing wind directions.</P>

장용학 소설에 나타난 비극적 부조리성

김은정 ( Eun Jeong Kim ),장도준 ( Do Joon Jang ) 대구가톨릭대학교 인문과학연구소 2012 인문과학연구 Vol.0 No.18

The purpose of this writing is to show the reality consciousness and critical consciousness as presented in the novels of Jang Yong-Hak, which infused the violence, falsehood, alienation and tragic absurdity of life after the Korean War. Jang Yong-Hak was a writer who had to suffer through the boiling historical turmoil of the Japanese occupation of Korea, Korea`s subsequent liberation from Japan, the Korean War, and the Vietnam War. The whole historical upheaval destroyed all mental nourishment and hometowns where Koreans had grown up. And, these upheavals continued unreasonable situations that were part of these new surroundings. Jang Yong-Hak caught the inherent contradictions, illogic, and ever-present violence present in everyday life and the shaky experiences which brought about identity crises. He, in the novel <St. John``s Poetry>, searched the tragic, proble matic ideology and looked for that nothingness. The result of this criticism was the method of suicide. The pain in the self, which had been put into this human life, saw the original course of human existence. In <ModernSafari>, he exposed, and judged through skillful situational settings, a movement towards the important factors controlling men. Jang Yong-Hak criticized, through the main character Hyeon-Woo in <ModernSafari>, this ironic and tragic life, and he criticized the violence and falsehood of the world. <Birth of an Inhuman Falsehood> talked of the irrational, yet real world through consciousness problems. And, it showed the human experience of alienation through modern mechanicisms. It also presented this current human consciousness of existence of suffering in such mechanicisms through the character Ji-ho. Jang Yong-Hak reflected about the main agent of life through the Korean War. But, in the end, was an emptiness, and there was a rebirth as a person recovering subjectivity. In <Prologue of a Dynastic Revolution>, Jang Yong-Hak showed a consciousness of criticism of realistic recognition. The book insisted about revolution in our mechanical consciousness, and how it poisons modern people.

식민과 해방; 두 탑 사이의 거리 -발굴 작품을 중심으로 본 오장환의 해방기 시-

장만호 ( Man Ho Jang ) 민족어문학회 2011 어문논집 Vol.- No.64

This paper examines the relationship between Oh, Jang-hwan`s career as a poet and political practices from the liberation to detection to North Korea through his poems of the liberation period in ``Byeong-deun Seoul``(Diseased Seoul) published after the liberation and poems written after his detection to North Korea, newly unearthed by the author. Especially, his poem ``T`ap``(Pagoda) and translated poem ``Mister Twister`` newly unearthed and Han, Hyo`s criticism related to Oh, Jang-hwan are expected to offer new perspectives on the understanding of Oh`s poems. It seems that Oh, Jang-hwan had been thoroughly and consistently reflecting on his whereabouts in the colonial period not as a one-off thing and in this respect, we needs to shed new light on Oh`s self-reflection. His poems in the liberation period much more clearly showed self-reflection and hesitation of a poet who had passed the history of colonized nation than any other poets in that period and displayed ``individual sincerity`` based on this. After detection to North Korea, Oh wrote ``Pagoda``, which showed the cross-referential characteristics with poem ``Song of Zenith`` written in the colonial period. He expressed his hope and promise for a new world in poem ``Pagoda``, however, it was criticized as feudal and conventional in North Korea. To Oh, Jang-hwan, the distance between two ``Pagodas``, objects of poems, was the distance of his hope and promise for a new world, free from the suppression due to the colonization, but it also showed the distance between South and North Korean, or politics and poetry in the liberation period from the perspective of poetic history back then.

조선 15세기 장말손(張末孫) 패도(佩刀) 연구

장경희(Jang, Kyung-hee) 한국조형디자인학회 2018 조형디자인연구 Vol.21 No.2

Jang Mal-sohn was a military official during the era of King Sejo in the Joseon Dynasty. For Jang had defeated the invasion of Joseon by the Jianzhou Jurchen people in Hoeryong, Hamgyong Province in 1466, King Sejo bestowed him a cavalry sword along with other prizes. <The Ornamental Knife of Jang Mal-sohn> resembles a clasp knife(籤子刀) that was designated as national treasure number 188-2. This sword is made of luxurious materials such as gold and ivory, and it shows a strong symbolic representation with the figure of dragon and tortoise. It demonstrates the exceptional level of the imperial handcrafts through the techniques of covering with bamboo sheath and working with gold and silver. Meanwhile, the imperial China usually demanded a variety of small knives as tribe or gift for its envoys between the era of Sejong and Seongjong of Joseon. For this reason, the knife craftsmen of Joseon were to produce small clasp knives that can carry chopsticks. According to the Annals of the Joseon Dynasty, the craftsmen created a large number of multipurpose knives including the set of 3 knives or the set of 5 knives . Thus, this knife contains a historical significance as it represents the imperial metal craft of the Joseon Dynasty in the 15th century.

敬堂 張興孝와 17세기 경북 북부지역 성리학에 관한 연구

장윤수(Jang Yun-su) 대한철학회 2006 철학연구 Vol.99 No.-

이 연구는 외적으로 敬堂 張興孝(1564~1633)의 삶과 사상을 중심으로 하여 17세기 경북 북부 지역 성리학의 특징을 해명하는 것이 주된 목표이다. 그리고 내적으로는 영남학파 특히 퇴계학파가 지닌 이론적 특징과 실천적 관심을 장흥효와 경북 북부지역의 성리학자들을 통해 확인해 보려는 것이다. 장흥효는 17세기 경북 북부지역 성리학계의 최대 학자이다. 그는 여러 면에서 퇴계학파의 중심에 있으며, 또한 그 자신이 직·간접적으로 퇴계학파의 형성에 큰 영향을 미쳤다. 그의 학문 관심은 이론 논변에만 머물지 않고 근본적으로 실천수양의 방면을 지향하였다. 그러나 종래 학계에서 장흥효에 관한 연구는 거의 이루어지지 않았다. 이 글에서는 퇴계학파의 이론적 標識를 염두에 두고 경당의 기본 성리이론과 실천적 삶의 특징을 그려보고자 한다. 경당의 성리이론에서 가장 주목되는 것은 體用論이다. 그는 體用의 구조로써 성리이론의 전모를 체계적으로 설명해 내고자 하였다. 그리고 경당은 인간과 만물을 理氣妙合의 존재로 보나, 퇴계와 마찬가지로 오직 인간만이 유일한 윤리적 존재일 수 있는 근거를 理에서 찾는다. 경당의 이러한 이론은 퇴계학파의 기본 이론을 이루는 標識 중 하나이다. 한편 경당은 성리학적 이론을 삶 속에 구체화하고 실현하기 위해서는 반드시 持敬의 삶을 살아가야 한다는 점을 강조하였다. 이러한 持敬論은 퇴계의 입장을 기본적으로 계승한 것이기는 하나, 경당에 이르러 더욱 구체적 삶의 모습으로 體現되며 이후 퇴계학파의 학자들에게서 공통적으로 찾아볼 수 있는 하나의 특징이 되었다. 이러한 점에서 경당은 퇴계학을 思辨的 이론뿐만 아니라 실천의 영역에서도 균형 있게 발전시켰다고 평가할 수 있다. 우리는 이 연구를 통해 종래 거의 주목받지 못했던 17세기 경북 북부지역의 성리학적 전통에 대한 새로운 이해의 계기가 마련되기를 기대하며, 특히 퇴계학파의 형성에 관한 이론적 토대가 보다 선명하게 그려질 수 있기 바란다. The purpose of this paper is to examine the Neo-Confucianism in northern Kyeong-Buk Province in the 17th century in terms of Jang-Heung-Hyo"s (1564∼1633) life as a scholar and his thoughts. This study also compares Jang-Heung-Hyo and other scholars with Toe-Gye School in terms of theoretical characteristics and practical concerns of Neo-Confucianism. Jang-Heung-Hyo was one of the most famous scholars of Neo-Confucianism in northern Kyeong-Buk Province through the 17th century. His concerns had not been limited to theoretical arguments. He also emphasized practical and moral cultivation of the human mind. His main concerns were Yi-Hak(理學), Gyeong-Ron(敬論) and Sim-Hak(心學). These concerns had led him to pursue a society in which those fields are realized through cultivation and practice. He could become a key person of Neo-Confucianism in the 17th century by educating young students in northern areas of Kyeong-Buk Province. The Neo-Confucian traditions in northern Kyeong-buk Province has not been shed a proper light. Hopefully, this study can lead to a better understanding of the Neo-Confucian traditions in north areas of Kyeong-buk and the spread of Toe-Gye School.

조선 원시 제종족의 혼인

張承斗(Jang Seung-Du),이복규(번역자) 한국민속학회 2002 한국민속학 Vol.35 No.1

This article is a translation of "Marriages of Aborginal Tribes of Chosun" (Chosun 281, Chosunchongdokbu, 1938, 11) written by Jang Seungdu, a clerk working in the Department of Profit Production during the Japanese Colonization. Previously, Jang had given a description of the matrimonial customs of Koguryo under the same title (Chosun 280, Chosunchongdokbu, 1938, 10) ; then he wrote about the marriage systems of Ye, East Okjeo, Balhae, Euplu These two articles not only belong to relatively initial breakthroughs along with the research fruits of Lee Nunghwa and Choi Namsun but also command a unique view which necessitates a reading of the researchers concerned. However, its content has not been introduced or fully dealt with yet. Especially, this writing is worthy of careful reading in that the author managed to relate the aspects of matrimonial customs of Korea's ancient tribes to his contemporary folk customs in addition to transmitting the former customs through varied literature surveys. For instance, when introducing the bargain marriage of East Okjeo, Jang specifies the cases in which the prices of women differed according to their appearance and age. In discussing the foray marriage of Balhae, he also reports on the bossam practice which had passed on from ancient times to Chosun Period to his age revealing such a shocking fact that the Balhaevians forced a male passerby to sleep with a woman destined to be a widow so as to kill him after the ill-fortune-driving love-making. The principal descriptions could be summarized as follows : 1. Matrimony of the Ye tribe : There was a custom of excluding the marriage partner from the same clan that the marriage seeker belonged to. 2. Matrimony of the East Okjeo tribe : The minmyeoneuri system was established, where a girl, engaged at the age of ten, was sent to her in-laws family to grow up there. When grown up, she was sent back to her family to get her dowry. This marriage system was of the characteristics of bargain marriage which is still practiced among the poorest in many places. 3. Matrimony of the Balhae tribe : Among this tribe it is cleat that a foray marriage was popular. The stealing in marriage was legally allowed and even accepted by the woman's family. 4. Matrimony of the Euplu tribe : The Eupluvians had a custom in which a man married a woman who responded favorably to the feather that the man put in her hair. A married woman was considered chaste but an unmarried one lewd 1bis tribe thought little of chastity in girlhood but a married woman prized it. So far the translator has translated and introduced articles written in Japanese by Jang several times. This work follows suit, but it is a pity to say that due to its bulky content only the latter part of the article is published here with the rest of it which deals with the matrimonial customs of Buyeo and Koguryo left for the next issue.