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식민지시대 농어촌의 한문문화 : 曙谷 崔相普 先生의 遺稿를 정리하면서
鄭洋 又石大學校 人文科學硏究所 1989 人文論叢 Vol.2 No.-
우리나라의 근대화과정에서 언뜻 당연한 듯이 여겨지기도 하는 한문문화의 단절은 오늘날 그 가속화된 단절의 속도만큼이나 심각한 문화적 공백으로 남아 있다. 골동품 가게나 혹은 그 비슷한 데서 먼지와 함께 쌓여 있는 한적들, 무더기무더기 묶이어 무심히 종이 값으로나 팔려 다니는 유․무명의 그 한적들은 그러한 단절의 깊이와 공백을 실감나게 한다. 그 엄청난 분량의 무심한 한적들은 지금도 옛 사대부의 집안에서만이 아니고 이 나라 방방곡곡의 민가에서도 끊임없이 쏟아져 나오고 있는 중이다.
자아 절망과 극복 : 「멘프레드」연구 A Study of Byron´s Manfred
김경순 又石大學校 人文科學硏究所 1997 人文論叢 Vol.4 No.-
This thesis aims at presenting the self-despair and its restoration of Byron's Manfred. In terms of theme, "Manfred" like Goethe's Faust and Shelly's Prometheus shows the despair and its restoration. But Manfred's despair seems to be a mental or physchological demension rather a social or political demension, so we can say that Manfred is a hero tormented within the disordered bounds of his own mind. The cause for Manfred's self-despair is the effect of sin on an isolated and unsocial individual. In fact his sin is divulged as incest. And it is concerned with the futility for such a man of any hope of palliation or deliverance by an external agency, such as a savior of humanity or a church. The figure of Manfred seems to represent sinful humanity, seeking a balm for sorrow, a respite from tormenting memory. At last, he tries to have self-oblivion. And this kind of self-accusation seems to be intensified by his consciousness of privileged self which is the conception that he is different from other human beings. His sense of privileged self is deeply related to the Byronic hero. Unlike Faust, Manfred disdainfully reject the offer of a pact with the power of darkness. He thereby sets himself up as the totally autonomous man, independent of authority of society or any external power, whose mind generates the values by which he lives in sufferance or in joy and by reference to which he judeges, requites and finally destorys himself.
西洋古典의 現實理解 : Greece 神話와 Bible의 時間意識을 中心으로
全永喆 又石大學校 人文科學硏究所 1985 人文論叢 Vol.1 No.-
If comfortable surroundings are a barrier to the growth of civilization, trying circumstances are the mother of civilization. To the Greeks as well as the Hebrews, their natural environment was not so much comfortable as changable. The Greek pursuit of the eternal resulted chiefly from their unusually vivid sense of the temporal. This recognition of the changeability of the world led them to a peculiar sensitiveness to history, that is, the sense of balance and harmony. The Greek view of the universe as a balanced and rule-governed hermonious one and human nature as a reasonable one was derived from the thought of men who saw all nature and human life as a spectacle of incessant change. Thus the desire for order, proportion, and restraint was inscribed on the wall of the temple of Apollo at Delphi: "Know Thyself" and "Nothing in Excess." The Greek conception of history seems not to have been deterministic, for they regarded the course of history flexible and modifiable by understanding the workings of their fate. To control their own destiny was to put themselves in a position where the blows of fate would miss them, and their primary concern was to find out their position in the universe. It is not 'time' but' position' that they seek. They can rest comfortable, think, appreciate all the beauties, and reassure the harmoniously balanced order of the world only when they find their position in the world. Thus they regard themselves as the part of the universe. They do not want to put themselves out of their position. They do not try to challenge their fate. For their life is consummatory. The Greek ideal is to be perfect, that is, perfectly rational, balanced, and ordered as nature is. Reason is everything and free will is rather a barrier to wholeness and at best secondary. The Hebrew sense of history is quite different from that of the Greek. The will-oriented Hebrew sense of history is contrasted to the reason-oriented Greek. In the Old Testament 'ibri is confined to the narrative of the sons of Israel in Egypt, the legislation concerning the manumission of Hebrew servants. Their chief concern is not the individual integrity but the emancipation from slavery. They were the vagabond drifting across the river of history without nationality. If human being was the center of the universe in Greece, God, the Creator of Universe was the center of it in Palestine. The Hebrews believed they were the chosen people by God himself. But they were not worthy to be called free citizen. They had no stately form or majesty. No appearance that we should attracted to them. They were despised and forsaken of men, A man of sorrows, and acquainted with grief; And like despised, and no one esteemed them. Protagonists in the Bible were the suffering servants represented by the unknown prophet in Second Isaish, not free citizen. The sense of history was not the sense of citizens, but that of servants, at best that of moving crowd(ochlos). They do not justify. They suffer and protest. They are neither philosophers nor artists. Their history begins with their cry for help because of bondage in Egypt and ends in the eschatological waiting with the prayer of Maranatha.