월사 이정구의 사상

유권종 (사)한국인물사연구회 2011 한국인물사연구 Vol.16 No.-

This is a study on thought of Yi Jung-gu who had lived between 1564 and 1635. On his thoughts any comprehensive approach had not been tried, but in the sphere of literature and history a few studies show parts of his whole idea and thoughts. This study is in order to broaden our understanding of his iddea and thoughts. The point of approach is that he was a government official rather than a pure scholar, who gave his attention to manage Chosun Dynasty with a statecraft based on Neo-Confucianism. In his life Neo-Confucianism could be the fundamental scheme of his all political ideas and attitude, but in his actual life along the long course of government office more than 50 years he had not been subordinate to it. Rather the Neo-Confucianism was needed for governance of the Chosun Dynasty especially just after a war of Japanese aggression or Manchurians’s. Therefore the point of this study is focused on explaining the relationships between Neo-Confucianism and management of government that had been manipulated by him. The contents of this article should be the context of family study of national administration and relief, his attitude on the Neo-Confucianism and politics, understanding of problematic environments around himself and solutions with the authentic Confucian ways so-called Musil, that is to be authentic to get the truth and the real effect, his cognition of importance of rituals royal and national for sustainability of the Dynasty.

일제강점기 현신규의 임학자로의 성장과 그 의미

선유정 (사)한국인물사연구회 2014 한국인물사연구 Vol.21 No.-

Science education at college level had been impossible in Korea due to institutional discrimination during Japanese colonial occupation period. Nonetheless, Hyun Shin-Gyu studied at the Faculty of Agriculture, Kyushu Imperial University in Japan to grow to become the leading forestry researcher of Korea. During his boyhood, he wanted to enter college with interest in literature rather than in science. Such was he, but he became a forestry researcher because he entered Suwon Highschool of Agriculture due to the worsening state of his family’s economic situation. He grew to become interested in forestry because he met good teachers there and entered the Faculty of Agriculture, Kyushu Imperial University in Japan with difficulty after overcoming institutional difficulties as one from a vocational school. After graduating from Kyushu Imperial University, Hyun Shin-Gyu began working at the forestry experiment station of the Japanese Government-General of Korea, a feat considered difficult to achieve even for Japanese. Life in the early part at the forestry experiment station was satisfying since he was allowed to conduct his own research more or less. But he was forced to conduct research not suited to him after a new Japanese superior was appointed and intercepted the credit for research outcomes, which made him feel powerless as a member of conquered nation. As situations became increasingly worse, he quit his job at the forestry experiment station and came back to his old school in Japan. That decision was based on his suspicion that it would have been the lack of doctoral degree which made him less competent than his Japanese superior and he became the first doctor in forestry. In such ways, though he was not interested in forestry at first, he grew to become a Korean forestry researcher while overcoming the special historic barriers during the Japanese colonial occupation period.

金允植의 外交論에 대한 國際法的 검토

유바다 (사)한국인물사연구회 2015 한국인물사연구 Vol.24 No.-

Kim Yun-Sik(1835~1922) is treated as a member of the Progressive group in the study of the modern Korean history. He was most acquainted with diplomatic affairs among other Progressive group members. In 1882, he had led the establishment of the Joseon-America Treaty. Later, he took office as Minister of the Department of Foreign Affairs from December 1884 to June 1887 and from June 1894 to February 1896. Lastly, until he passed away in 1922, he was incessantly interested in the Protection, Annexation, and Independence of his nation. His theory of diplomacy is represented by his “Theory of serving two ends(兩得論)”. The gist of the theory is that “If Joseon(朝鮮) remains as a subject state(屬邦) of the Qing(淸) but is sovereign(自主) with respect to other nations, it can serve two ends since it does not lose sovereign right and does not betray her feudal duty for Qing”. This almost literally agrees with Qing’s Li Hong-zhang’s “Theory of subject state with sovereignty(屬邦自主論)”. However, appearing to say the ‘sovereignty’ of Joseon, Li in fact pursued Joseon’s status as a dependent/semi-sovereign state(屬國・半主之國) in accordance with Elements of International Law(萬國公法). Kim believed that a traditional subject state(屬邦) could retain its sovereignty but a modern dependent state(屬國) couldn’t. However, with the status as a dependent/semi-sovereign state, which Li Hongzhang pursued, Joseon can retain her rights, though limitedly, such as rights of negotiation and treaties and of legation according to Elements of International Law. Thus, a ‘modern dependent state without sovereignty’ did not exist based on the international law. In the same logic, ‘a traditional subject state with guaranteed sovereignty’ was difficult to expect at that time considering the fact that Qing tried to take Joseon as her dependent/semi-sovereign state based on the international law. Accordingly, we can see that it was meaningless to distinguish between a modern dependent state and a traditional subject state.

19세기 神貞王后 趙氏의 생애와 垂簾聽政

임혜련 (사)한국인물사연구회 2008 한국인물사연구 Vol.10 No.-

神貞王后 趙氏는 豊壤 趙氏 趙萬永의 딸로 순조의 세자였던 孝明世子의 부인이며, 憲宗의 어머니였다. 그녀는 대리청정 중이던 효명세자가 승하하여 왕비가 되지는 못하였다. 그러나 아들 헌종이 왕이 되자 왕대비가 되었고, 철종대 대왕대비였던 純元王后가 죽자 대왕대비가 되었다. 그리고 철종이 후사왕을 정하지 못하고 사망하자 신정왕후는 고종을 즉위하도록 하고 4년간 垂簾聽政을 하였다. 신정왕후의 풍양 조씨는 19세기에 安東 金氏와 함께 정국을 주도하였던 외척가문이었다. 勢道政治는 국왕이 외척에게 다음 왕을 부탁하는 임무를 부여한 것을 의미한다. 이때의 외척 가문은 정국을 주도할 수 있었다. 正祖는 순조를 金祖淳에게 부탁하면서 세도정치를 열었다. 순조도 역시 헌종을 신정왕후의 숙부인 趙寅永에게 부탁하였다. 이로 인해 풍양 조씨는 가세가 번성하였다. 그렇지만 철종대 풍양 조씨와 안동 김씨의 대립이 심화되었으며, 그 가운데 풍양 조씨는 세력이 약화되었다. 수렴청정을 하였던 신정왕후는 고종을 자신과 남편인 효명세자의 아들로 입후하여 즉위하도록 하였다. 그리고 매우 적극적으로 수렴청정을 하기 위해 노력하였다. 이것은 고종을 즉위시킨 그녀의 책임감과 안동 김씨 출신의 哲仁王后가 있었기 때문에 수렴청정을 하기 위해 적극적이었던 것이다. 신정왕후는 수렴청정기에 次對와 召見을 통해 정국을 운영하였다. 신정왕후는 차대에서 주도적으로 하교를 내려 정치에 참여하였다. 소견에서는 지방관이나 사신 이외에도 기존의 관료들과 국정을 운영하였다. 이를 통해 공적으로 정치에 참여하였으며, 주도적으로 정치를 이끌어 갔다. 신정왕후가 강조하였던 정책은 왕실의 권위를 강화하고 사회적 폐단을 개선하기 위한 것이었다. 왕실의 권위를 강화하려는 신정왕후의 의지는 景福宮을 중건하고, 조선의 건국을 강조하였다. 한편 사회적 폐단이었던 과거의 폐단을 개선하고 탐관오리의 비리를 근절하였으며, 엄격한 법 적용을 강조하였다. 이것은 국가의 기강을 확립하려는 것이었다. 신정왕후의 정책의 많은 부분은 효명세자가 대리청정을 할 때 추진하였던 것을 계승한 것이다.

임진전쟁기 이정암의 활동과 연안성 전투 - 피난민, 전쟁 영웅, ‘주화론자’ 사이에서 -

김경태 (사)한국인물사연구회 2015 한국인물사연구 Vol.24 No.-

From 8th month, 27th day to 9th month, 2nd day of 1592, after the outbreak of the Imjin War and the flight of Joseon government to Uiju, the righteous army(義兵) of the Hwanghae Province defeated the Japanese army led by Kuroda Nagamasa(黑田長政), who attacked the Fortress of Younan(延安城) The battle bore some distinctive features in several respects. Firstly, it was a battle held in Hwanghae Province where the Joseon and Japanese army did not confront. Scecondly, along with the victory of the righteous army of the Junmun Prefecture, it was a rare case where the righteous army north of Gyeonggi Province gained successful victory. Lastly, Yi Jungam, who was heading for the king’s temporary quarters as official, led the righteous army. His battle of the Fortress of Younan and the remarkable activities of the righteous army(義兵) of the Hwanghae Province played a key role in checking the domination of local area and information delivery by Japanese army. This article sheds light on the changes brought to Yi Jungam in the course of his experience of flight and the battle of Fortress of Youan. Yi Jungam was a figure who held state position for many years before the war. After the outbreak of war, he was presented to the army as a leader and took command of the battle of Fortress of Youan during the flight. His success in defending the fortress he was highly trusted by people within and without the government. Even after the battle, he played an important role in the political situation and posed his opinion on the peace negotiation which was an important issue during the war. Like others, he also feared the war and was concerned about his own future. During the war, he agonized over the conflicting responsibilities as an official and yangban and as an head of his family. Yet he overcame the difficulties during the flight and tried to meet the expectation of both his family and Joseon government. After that he had to undertake several difficult mission and he tried his best and fulfilled his duties. Moreover, he made remarks about the peace negotiation that others did not dare to say. Without worrying about approaching dangers, he showed great courage for the public interests. Judging from his remarks and activities onto the problems he suffered during the war, it seems that he realized the nature of war by witnessing and experiencing war for himself.

1940~60년대 시대의 ‘불안’과 조지훈의 대응

류시현 (사)한국인물사연구회 2012 한국인물사연구 Vol.17 No.-

During the first half of 20th century, Korean had experienced the anxiety of ages such as the colonial period against the Japanese imperialism(1910~ 1945), the division of Korea(1948) and the Korean War (1950~1953), and the activities for democracy during 1960s. At that time, because of the unclear forecast for the Korean Nation's future, the Korean intellectuals' anxiety on ages were more sensitive than the ordinary people. Even though they were conscious of the crises of their lives, they also made the alternative proposals to Korean people for overcoming the anxieties of ages. Among the these intellectuals, I will focus on the Cho Ji-Hun's life (1920~1969) and his writings on the anxiety of ages. Cho’s career as a poet, professor for Korean literature, cultural is very suggestive for our study of the Korean Studies and the intellectual history in modern Korean history. Like other Korean people, he also experienced the enforcement of collaboration on the Pacific War, the panic of the division of Korea and the Korean War, and the injustice of dictatorship. In these situations, in general, people were addicted to both pessimism and sardonic. However, Cho overcame these anxieties based on the standard of political fidelity. This paper examines his three books which were published since 1960s. The themes of these books are Korean culture, Korean modern history against Japan Imperialism, and his thoughts on the political issues. Following his activities and writings, he faced a difficult situation with rosy perspective of Korean Nation. He also suggested the guide lines for Korean Studies and the solutions of Koreans's re-unification as a single Nation. For the purpose of these activities, he established some criteria which effectively with the anxiety of ages. First, his evaluation of persons are based on the fidelity. Second, his re-writing on Korean national history for the democracy. Third, his emphasis on the Korean identities were helpful for the Korean re-unification. But we do not clearly distinguish his works on Korean culture's excellency from the dictatorship's activities on Korean culture's studying. These answer will find in examination on the Korean Studies in 1960s.

尹海의 독립운동

조철행 (사)한국인물사연구회 2013 한국인물사연구 Vol.20 No.-

Youn Hai had been at the center of Korean Independence Movement at the here and abroad from 1906 to the mid 1920s. He was active on the The Great Han Assocation(大韓協會), The Northwest Academy(西北學會), Hamnam Informal social gathering(咸南親睦會), New People Society(新民會). These background affects his future working. He worked in people's enlightenment, education and journalism at here and aborad. Yoon-Hai's background in domestic was indeed the foundation to working as Ganmin educational association(墾民敎育會) vice-chairman During exile life at the North Jiandao(北間島). He also emphasized Korean independence activist and association's unification by the Kwonuphei(勸業會) and Kwonupshinmun(勸業新聞). Furthermore he emphasized military education for the Korean independence. He recognized the Russia's Revolution of February as symbolical government form. But he was in attendance in Peace Conference at Paris. The most important reason for attending this conference was to liberate for korean from Japanese colonial rule. But he had no achievement at Peace Conference at Paris. He has never questioned power conference. He was also learned limitations of the diplomacy independence route. Since this conference, he tried to form revolutional party which this party was prepared concreted doctrine and model of nation building by the National Representative Conference(國民代表會議). He emphasized to organize the National Committee by revolution core executives. His plan reorganized to form the Korean Independence Party(韓國獨立黨) in Vladivostok. However, this plan was disappointed by the Comintern. The Comintern issued an edict that Korean Independence activist live their zone. He brush round at the The Chosun Labor Party(朝鮮勞動黨). This party had been center of propertyless farmer and laborer. Not long after, he went to studying in Moscow. The reason was that he wanted to learn theory and practice about new organization making. His independence movement route was expanded to form revolutional party based propertyless farmer and laborer for Korean Independence Movement.

윤봉길의사의 농촌운동

박용옥 (사)한국인물사연구회 2009 한국인물사연구 Vol.12 No.-

이 논문은 梅軒 윤봉길의사(1908-1932)가 자신의 고향인 충청남도 예산군 덕산면 시량리에서 4년간(1926-1930)에 걸쳐 추진한 농촌계몽운동의 내용과 농촌운동의 정신을 검토하였다. 매헌은 모범적인 중농가 출신으로 배움을 시작한 6세로부터 19세까지 전통적인 한학을 수업하여 사서삼경 등을 통달하고 300편에 가까운 수준 높은 한시를 남겼다. 그가 농촌운동을 시작하는 19세까지 주로 한학 수업을 한 것은 일제의 식민지교육에 대한 저항심 때문이었다. 그가 11세였던 1918년에 덕산보통학교에 입학하였는데 그 이듬해에 3·1운동이 일어나자 식민지 노예교육을 배격하고 학교를 자퇴하였다. 그는 어린 시절부터 이처럼 자주독립정신이 투철하였던 것이다. 그는 자라면서 烏峙書塾의 成周錄 스승과 어머니로부터 학문적으로나 정신적으로 많은 영향을 받으면서 인격을 키웠다. 매헌이 서숙에서 한학을 수학하고 있던 1920년대의 우리나라는 새로운 방향의 민족주의운동이 국내외를 풍미하고 있었다. 1920년대는 1910년대의 무단 통치하에서는 좀처럼 경험할 수 없는 신세계의 지식들을 새로이 접할 수 있는 대중 계몽적 잡지와 신문들이 다수 발행되었다. 그 중 청년들에게 민족의 새로운 활로를 일깨우는 지식을 공급하는 잡지 『開闢』과 『동아일보』 『조선일보』 등 신문들이 지방에서도 널리 탐독되었다. 매헌에게 이러한 잡지와 신문들은 13년 한학 공부에서는 찾아볼 수 없던 민족을 도탄에서 이끌어낼 신지식의 광맥이었다. 여기에는 고통당하는 불쌍한 농민들에게 희망을 줄 수 있는 확고한 민족의식을 일깨우는 방법이 보였고, 잘 살 수 있는 삶의 방향이 제시되어 있었다. 그러므로 매헌은 잡지와 신문을 열심히 구해 읽음으로써, 그 나름대로 근대적 민족운동의 방향을 정립하여 갔던 것이다. 그가 자라면서 일제의 식민지 통치가 농민을 착취하여 농촌을 피폐화시키고 있음을 이미 목도하고 경험하였으며, 농촌을 부흥시켜야 민족의 역량이 성장되어 일제의 지배 통치를 벗어날 수 있다는 자주 독립 정신이 가슴 깊은 곳에서 자라나고 있었다. 1920년대 국내에서 활발하게 전개되었던 농촌운동은 매헌으로 하여금 고향 마을을 중심으로 하는 농촌운동을 추진하게 하였던 것이다. 그 때가 19세인 1926년이었으며 이 후 4년간 고향 농촌의 무식을 추방할 야학을 운영하였고 야학 교재로 “농민독본” 전 3권을 자신이 저술하였으며 독서회를 조직하였다. 또한 부흥원을 설립하고 월진회와 수암체육회를 조직하는 등 성공적인 농촌운동을 전개하였다. 그런데 23세의 청년 매헌은 4년의 농촌운동을 스스로 접고, 나라와 민족을 구하겠다는 새로운 대의를 품고 1930년 3월 6일, “丈夫出家生不還(장부가 집을 나가 살아서 돌아오지 않겠다)”이라는 글을 써 놓고 독립운동의 본거지를 찾아 집을 떠났다. 매헌의 농촌 운동은 단순한 농촌의 부흥에 두지 않았다. 그는 가난과 무지에 허덕이고 천대받으며 자포자기하는 농민들을 민족 운동의 중추세력이 되는 유산계급, 식자계급으로 끌어올림으로써 농민 중심의 민주적 민족 사회를 건설하려는 데 뜻을 두었다. 문맹 퇴치를 위한 야학운동으로부터 농촌운동을 시작하여 농촌의 경제력을 높이기 위한 부흥원을 조직하고 농민의 식자 능력을 확대하고자 독서회를 조직하고 심신의 단련을 위하여 수암체육회를 설립 운영하였다. 또한 상부상조를 목표로 爲親契를 조직하였으며, 농민들이 자작자급으로 힘을 길러 갱생하자는 취지로 월진회를 조직 활동하였다. 매헌이 추진한 농촌운동의 철학과 농민교육의 방향은 천도교의 농민문화운동의 영향을 많이 받았음을 본 논문에서 처음으로 밝혔다. 매헌이 농촌운동을 시작하기 전해인 1925년 10월 29일에 조선농민사가 창립되고 그 기관 잡지로 『조선농민』이 간행되었다. 이 잡지는 농촌 운동의 길잡이였다. 매헌은 창간호부터 이를 구독하여 자신의 농촌운동에 크게 활용하였고 『농민독본』을 저술하는 데에 크게 활용하였다. 『농민독본』 제3권 「농민의 앞길」 편은 수준 높은 사상과 철학이 담긴 농민교육 내용으로 편찬되었는데 그 중 상당 부분은 조선농민사의 주간인 李晟煥의 논설들을 활용하였음을 밝혔다. 자신의 지식만으로 편찬된 교재는 내용이 풍부할 수가 없다. 좋은 교재일수록 선각들의 광범위하고 다양한 지식들을 구하여 편집하는 것인 만큼 매헌이 저술한 『농민독본』은 이러한 요건을 잘 갖추었다고 하겠다.

기축옥사의 비극적 사건과 기억들

오항녕 (사)한국인물사연구회 2015 한국인물사연구 Vol.23 No.-

I studied two memories about a tragic accident of Gichuk-trial being made by an illegal trial. There were two memories about one accident! At the trial Yibal was engaged in and his old mother and baby died in the course of the trial. His mother was too old to torture for the confession of crime in law and his son too young. This was the reason to be a hot issue at that time. According to the tragic and illegal character of the accident, the responsibility of the accident became a sensitive problem. As the time flew, two memories conflicted each other. Jung Chul or Ryu Sung-Ryong. The difference of the memory mainly due to the absence of the records of the trials. The Imjin Invasion erased the records of the trial 1589~1592. Second, there was a intentive distortion of the historical material during the Late Sun-jo and the Gwang-Hae Reign. I concluded that Ryu Sung-Ryong was the Wigwan(Head officer of Trial) at the time of the tragic accident. However, including Jung Chul, Yi San-Hea and Sim Su-Kyeong also were the Chugwan(Officer of Trial) at that time. At this point, I examined a institution of the Dynasty, the Chugukcheong(Office of Trial Processes). All accidents happened on base of their historical conditions. That is the reason why we have to pay attention to the theory of party-confict.

이규보의 <南行月日記>에 나타난 고대사 사료검토 -普德, 元曉, 眞表 관련 기록을 중심으로-

조법종 (사)한국인물사연구회 2010 한국인물사연구 Vol.13 No.-

Lee GyuBo's journey in south region(南行月日記) described Jeonju territory and include many ancient records about unique things and special buddhist monk. His main interest is un-precedented phenomenon, so he watch with deep concern to unique things, especially Boduk(普德), Wonhyo(元曉), Jinpyo(眞表). Boduk fleed from his own country, Koguryo(高句麗) for religious persecution to Jeonju(全州) in Baekje(百濟) territory. His exile is by flying small Buddhist temple(飛來方丈), so it became know to miraculously thing. Then, Lee GyuBo visit that temple and write about that. When he visited to Beonsan(邊山), he seek for Wonhyobang(元曉房), which Wonhyo(元曉) and Sabok(蛇福) dwelling. Wonhyo(元曉) and Sabok(蛇福) stand as a symbol for the guidance of afterlife in Shilla(新羅). For this reason, I think that their presence in Beonsan connected to Baekje resistance. He also went on a visit to Jinpyo(眞表)'s Buddhist hermitage, it named miraculous hermitage(不思義方丈). It posited very highly the edge of precipice. so Lee GyuBo climb up a ladder. He also write about Jinpyo(眞表)'s portrait, and so on. In his write about three Buddhist monk, Boduk(普德), Wonhyo(元曉), Jinpyo(眞表) had unique record and described another points. And he visited dolmen in Gumma(金馬) and decribed that it made by pre historical age people and it represent holy site. So his writings are not only account of a trip but also historical record about Korean ancient history.