中韓學術文化交流的現狀與展望 : 以中國的韓國學和韓國的中國學硏究爲中心

鄭成宏 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 2004 亞細亞文化硏究 Vol.8 No.-

Since China and South Korea established formal diplomatic relationship, large number books, translations and materials about South Korea have been published in China, and the study on South Korea becomes popular in China. In the meanwhile, many Korean universities have newly set up subjects on Sinology, and the research group on Sinology is growing steadily, and the achievements on Sinology increase day by day. However, Sinology research in South Korea is still confronted with many serious challenges. although bilateral exchange and cooperation in academic and culture between China and Korea have made some progress during the latest 11 years, yet bilateral exchange in academic and culture falls behind bilateral economy and trade cooperation, the scale of bilateral academic exchange is still small, and bilateral academic exchange has not become a institution. All those issues remain to be resolved by two countries academic circles. rising China needs to understand south Korea and wishes to be understood by Korea; developing Korea also needs to understand China and wishes to be understood by China too. Thus, strengthening bilateral academic and cultural exchange, developing Korea study in China and Sinology research in Korea are not only necessary, but also are of momentous current significance and far-reaching historical significance.

淸阿克敦<<奉使圖>>初探

黃有福 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 1999 亞細亞文化硏究 Vol.3 No.-

경원대학교 아세아문화연구소와 중국 중앙민족대학 한국문화연구소는 한중문화교류사 사료를 조사하는 과정에서 현재 중국민족도서관에 소장되어 있는 청나라 아극돈의 《봉사도》를 발견하였다. 아극돈은 1717(숙종43)년, 1718(숙종44)년, 1722(경종2)년, 1725(영조1)년에 걸쳐 네차레 조선을 다녀간 청나라 사신이었다. 1725년 3월에 영조대왕 책봉식에 부사자격으로 참여하고 돌아가 그해 6월에 마지막 사행을 토대로 《봉사도》를 만들었다. 《봉사도》는 20폭의 그림으로 된 그림책과 시와 발문으로 엮은 글책 두권으로 되어 있는데 책의 크기는 모두 가로 29㎝, 세로 46.5㎝ 이고 매폭의 그림은 가로 51㎝, 세로 40㎝이다. 20폭의 그림은 앞의 두폭을 제외한 나머지 18폭은 모두 조선의 풍경이다. 논갈이하는 농부에서부터 궁중의례 및 사행, 연희, 도성 등 여러가지 내용을 중국화풍으로 생생하게 재생시키고 있다. 21명의 그 당시 유명했던 화가, 서예가, 문인, 관료들이 시나 발문의 형식으로《봉사도》글을 남겨 놓았다. 《봉사도》는 아극돈이 기획했고 그의 설계에 따라 조선조 왕궁의 화원과 청사신중 화공이 공동으로 그림을 작성했던 것으로 생각된다. 《봉사도》는 18세기 초엽 조선왕조의 역사, 사회, 민속, 문화 연구의 중요한 그림자료로 사료될 뿐만 아니라 청나라 초기 회화, 서예 예술 및 시문학 연구의 보귀한 자료로도 평가되고 있다. The institute of Asian Cultural Studies at Kyungwon University and the Institute of Korean Studies at the Central University for Nationalities University jointly found "Bongsado" by A-Keuk-don in the process of investigating the historical documents of the cultural exchange between Korea and China. "Bongsado" is in 중앙 민족도서관`s collection for the present. A-Keuk-Don was a ch`ing envoy who visited Korea four times, in 1717(King Sookjong 43), in 1718(King Sookjong 44), in 1722(King Kyungjong 2), and in 1725(King Youngjo 1). He made "Bongsado" in June, 1725, on the basis of his experience as an envoy of King Youngjo`s enthronement in March, 1725. "Bongsado" consists of a 20 page picture book and two books made up of poems and extracts. The size of the books is 29㎝×46.5㎝. The size of the picture book is 51㎝×40㎝. All the pictures, with the exception of the first two, are vivid representations of Korean Iandscape, such as farmers plowing in the field, ceremonies in the Royal court, trips of the envoys, banquets, and the palaces-the capital city. The celebrated contemporary Chinese artists, calligraphers, men of letters and government officials made a contribution to "Bongsado" "Bongsado" is presumed to be jointly produced by artists of Korean Royal court and the Chines artists among Ch`ing envoys, under the superintendence of A-Keuk-Don. "Bongsado" is a precious historical material not only about the early 18th century Korean history, society, folk customs and culture but also about the art, calligraphy and poetry of the early ch`ing dynasty.

少年中國學會(1919.7~1925)의 活動 推移와 그 性格 : 社會改造方案의 推移를 中心으로

정문상 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 2003 亞細亞文化硏究 Vol.7 No.-

雙民俗文化看滿族女性的家庭生活和地位

李晶 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 2003 亞細亞文化硏究 Vol.7 No.-

Manzu is a great ethnic minority with long history and tradition. Women have made prominent contribution to the development of Manzu. However, during this process, Manzu women were excluded from social life and were forced to be at home circle. Influenced by historical tradirtion, Manzu women's family life and position were very special and expressed their own cultural features compared with those of contemporary Hanzu women. At the same time, with the acceleration of Confucianism, the family position of Manzu women became worse and worse, even tended to be the same as Hanzu women. This thesis will be discussed from the perspective of folklore, demonstrate the marital system, birth practice, family life and other folklore culture concerned with Manzu women. From which, analyse Manzu women's family position and the social attitudes towards women, and try to have a better understanding of their social and historical cause. This thesis is only limited to the study of family position of common Manzu women.

동아시아 문화교류와 공동체의 가능성 : 한국한문학과 중국문학의 공통성 고찰 韓國漢文學與中國文學的共同性硏究 문학사의 변천을 중심으로

전성경 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 2004 亞細亞文化硏究 Vol.8 No.-

中國 草堂寺의 鳩摩羅什 舍利塔

정영호 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 1996 亞細亞文化硏究 Vol.1 No.-

人的尊嚴 : 啓蒙運動的重新定位 계몽 운동의 새로운 자리매김 世界化現代化進程中的中國文化變遷 세계화·현대화 과정 중의 중국 문화 변천

姜義華 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 2003 亞細亞文化硏究 Vol.7 No.-

韓民族의 陰陽과 三才思想이 남긴 不等邊三角의 空間文化

閔庚玹 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 1999 亞細亞文化硏究 Vol.3 No.-

It is believed that Korean culture, characterized by its emphasizing harmony between nature and human, has been developed since B.C. 5,000. Korean culture developed Yum and Yang (yin and yang in Chinese) philosophy and cosmological Samjae ideas that emphasize the harmony of the three elements, namely, heaven, earth and human being. These ideas are first embodied in the megalithic culture by arranging huge rocks in a communal sacred garden, which became the origin of the Oriental culture. Thereafter, ecological residential culture was developed as the fung-su idea, an organic environmental science about light, water, wind, and earth, was originated from the Korean peninsula. Since the Confucianism and Buddhism were introduced to Korea through China and India, respectively in about BC 500. Korean could have maintained their own garden culture. Korean garden culture is famous for its holistic aspects in spontaneous and organic beauty. By the conscientious academic efforts about the traditional Korean garden, we are in a position to go beyond the visual oriented outdoor culture. We need to spread ecological Korean culture that can be appreciated by the five senses in the upcoming 21st century. To achieve this goal, we need to designate some outstanding excavated Korean gardens as historic sites and restore them to the original state and preserve them. By doing these, we could uphold and develop the great tradition of Korean garden. In the below, I will summarize three outstanding excavated Korean gardens, as well as to newly constructed traditional Korean gardens in both Korea and Japan. ● Tomb Susok garden in Koryong This tomb garden is estimated to have been built in the first or second century during the Great Kaya kingdom. It, located in Koryong in the south of Kyongsangbuk-do province, was excavated from 1983 to 1986. Its main feature is in 33 dragon-shaped stones and turtle-shaped stone around the tomb. The 33 dragon-shaped stones on the east side of the tomb signify the 33 Buddhist gods in heaven, together with creation and prosperity. The turtles in the west signify death and happy life after death. The turtles strikingly show the master-servant arrangement of Susok. All the stonework is directed towards the holy Kaya mountain. They express the magical cosmos governed by the principles of life and death by means of rocks. This tomb garden is believed to be an origin of the Japanese Karasensui landscape art. ● Son(Zen) garden in Kejoam hermitage Jajangyulsa, the great monk of Shilla, built the garden of Pure Land in the Kejoam, as he was practicing Son in a cave from 652 to 655. The Pure Land garden was built near Kejoam on a ridge of Mt. Soraksan, a very scenic area commanding a good view. The Kuknakcheon garden of the Pure Land sect was made in the stone chamber of the cave, which is located on the ridge stretching from north to south. There is also a Samjonsok or Buddha Triad rock to the north of the ridge. This temple garden was excavated from1986 to 1991. It is a temple garden of the utmost beauty. It directly symbolizes the spiritual world, acquired through physical aseticism. It is highly appreciated as a naturalistic garden of Pure Land, reconciling the providence of nature and the cosmology of Buddhism. ● Son(Zen) garden of Munsoowon in Chongpyungsa This Son garden was built by Lee, Ja-Hyun, a man of power during the early. Koryo dynasty, in about 1090∼1110. It is famous for its natural landscape style that emphasizes minimal artificial elements in its garden and for its the largest scale of this kind. While China exaggerated the artificial glorification and Japan emphasized the miniaturization of beauty. It is consists of three gardens: middle garden, south garden, and north garden, which were excavated from 1981 to 1992. ● Kwanja-Jung of the Korean garden in Kanakawa, Japan Kwanja-Jung was built in Kanakawa prefecture in Japan in memory of setting up sisterly relationship between Kyungki-Do. Korea and Kanakawa, Japan in 1990∼1994. This garden, peculiar to the Korean people, is a biological and artistic space that is designed to show the origin and changes of garden culture. It consists of private house garden of the Yi dynasty, religious open space in village hill, and the megalithic culture-centered religious garden that symbolizes Yum and Yang as well as the cosmological idea of Samjae. Yum and Yang and Samjae ideas have been applied in the arrangement of Kwanja-Jungso that the whole space of the garden can maintain three dimensional organic balance. In order to build Kwanja-Jung as a biological and artistic space native to Korea, principles of dispensation of Nature and symbiosis of the biological world were applied fully with an intention of building scenery of the Nature. Kwanja-Jung means a place where people reflect themselves while they appreciate the Nature. ● Samjae garden and Osang pond in Taegu Confucian shrine Samjae garden and Osang pond were made in a Confucian shrine located in Taegu, Kyungsangbuk-Do in 1994∼1996. In order to venerate benevolence(仁), righteousness(義), propriety(禮), wisdom(智), and sincerity(信), megaliths were erected in front of the Confucian shrine, Taesungjun. These huge stones symbolize Yum and Yang philosophy, the universal providence. This garden gives concrete expression of the localized Confucianism in Korea through grafting the traditional Korean ideas such as Yum and Yang, Samjae idea, fung-su, and Taoism.

從明初北方建置和疆界看統治者民旋政第的指導思想

奇文瑛 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 1999 亞細亞文化硏究 Vol.3 No.-

明朝는 봉건사회말기 한족(韓族)을 통치계급으로 한 정권이다. 이러한 특정된 배경은 명조의 민족정책으로 하여금 과거의 역사적 경험교훈을 계승 발전시킨 동시에 中原의 전통적인 大漢族主義觀念의 色彩를 보존하게 하였다. 봉건사회 초기에 이러한 전통적 관념은 중원의 통일과 발전에 적극적인 역할을 하였지만 통일된 다민족국가로 부단히 발전된 봉건사회 후기에 이르러서는 통일을 수호하고 국가를 발전시키는데 오히려 커다란 국한성을 자아내는 소극적인 작용을 일으켰다. 명조 초기에 북방국경과 변두리에 설치한 기구들이 그 전형적인 예로 된다. 元朝때 북방은 통일된 王朝의 직접적인 관할하에 있었으나 명조가 일어서면서 북방의 국경선을 漠南이 泰나라 長城을 따라 두어 초원을 포기하였을 뿐만 아니라 남북이 대치된 국면을 이루게 하였다. 국경지대의 州縣을 폐지하고 軍政合一의 都司, 行都司를 설치하여 군사방어를 책임지게 하였다. 이러한 상황의 출현은 明朝가 漠北으로 쫓겨난 北方의 세력을 철저히 소멸할 힘이 모자라는 한편 국내의 정치국면이 안정되지 못하고 雲南이 아직 통일되지 못하였고 경제적인 休養生息이 필요하였기 때문이다. 더욱 중요한 것은 주원장의 뿌리깊은 전통적인 관념이 작용한 결과이다. 전통적 관념의 속박하에 북방문제에 대하여 朱元璋은 "正統" 王朝의 법에 따라 옛날의 "王者, 守在四夷" 夷憂政治펜트를 構築하여 국경 내외에 소수민족을 회유농락하는 衛所를 허다하게 설치하여 명나라의 병풍적인 역할을 하게 하였다. 이와 같은 방법은 農收지구가 이미 통일되고 中華民族이 날로 형성되어가는 역사흐름에 맞지 않아 주원장이 확립한 북방민족관계펜트는 명조초기에만 잠시 효과적으로 유지되었을 뿐 중기 이후 국력의 쇠퇴와 함께 북방민족과의 모순이 날로 격화되면서 결국은 명나라의 멸망을 초래하게 하였다. Myung Dynasty was a regime at the end of the feudal times whose ruling elites were the Han race. This particular background of the regime enabled it to continue and improve upon yesterday`s historical lessons through the national policy. At the same time, the core of the traditional idea based on pan-Hanism continued to be preserved. During the early stages of the feudal times, such a traditional concepts played an active role in unification and development of China. But, in late feudal times, such concepts showed their limits through their passivity in preservation and development of the united country. One of typical example of this is structures set up during the early Myung around the border of Northern area and peripheries. During Won Dynasty, the united northern area was under the direct rule of the ruling monarchy but when Myung came up all this changed. The boundaries of northern area were placed along Chang-Sung of Chin belonging to Maknam. This resulted in the loss of grasslands and confrontation between the north and the south. Administrative districts along the border were discarded in favor of chief and vice-chief administrator of the united army to oversee the national defense. This situation was the result of Myung`s lack of power to totally eliminate the forces of northern area who were exiled to Makbuk, unstable domestic political situation, Woonnam was yet to be unified, and lastly, Myung needed economic rejuvenation. More importantly was the deep-rooted traditional thoughts of Ju, Wong Jang`s influence. According to the traditional thoughts, as far as the issues pertaining to the northern area were concerned, Ju, Wong Jang abided by traditional laws of the monarchy. He established zones around the boundaries of the country where ethnic minorities were ordered to settle down. These areas served as Myung`s first line of defense in times of conflict or war. But, this method was not appropriate when Nongmok was already unified and China was expanding rapidly. So fence around the people of northern area was effectively maintained only duing the early Myung. As the country`s power waned after mid-Myung and the conflict with northen people got worse and worse Ju`s policy only served as one of the factors in the downfall of Myung Dynasty.

渤海稻源流考

崔榮根 韓國暻園大學校아시아文化硏究所 中國中央民族大學韓國文化硏究所 1999 亞細亞文化硏究 Vol.3 No.-

본 논문은 중국동북지역에서 벼재배 지구로 가장 일찍 史書에 오른 渤海의 盧城稻의 원류를 고찰하는데 목적을 두고 있다. 한반도와 일본의 栽培稻는 모두 중국을 그 원류로 하고 있다. 본문은 먼저 고고학 자료에 입각하여 한반도의 栽培稻는 중국 북방지역을 거쳐 전래되었음을 논증함과 동시에 중국의 華北, 遼東半島와 한반도의 평양지역의 벼재배 면적이 전파되는 과정에 확대되지 못한 반면에 위축되거나 도태된 원인을 음식구조와 재래작물의 경작지에 대한 전래작물의 점용여부 등 면에서 해명하여 보았다. 그 다음 객관적인 역사지리 조건과 세시음식, 신화, 벼의 호칭 등 각도에서 살펴본 결과 일본의 栽培稻는 한국과 전혀 다른 경로인 中國 華南에서 류구군도를 타고 전파되었을 것이라고 본다. 셋째 부분에서는 발해국의 沃州지역은 기원 3세기부터 벼재배를 시작한 사실, 沃州와 盧城은 함께 함경남도 동해안에서 러시아 경내까지 이르는 좁은 灰褐色森林土帶에 위치한 지리조건, 발해국의 통치계층에서 상당한 비례를 차지하고 있었을, 쌀음식에 습관된 고구려 귀족들이 盧城지역의 벼재배의 수용을 적극적으로 지지하였을 역사배경 등 근거로부터 渤海의 盧城稻는 北中國에서 일단은 한반도 남부지역에 전파된 다음 다시 沃州를 거쳐 전래되었을 것이라고 판단된다. This paper looks into the origin of Palhae-Do which was the first in Northeastern China to be historically recorded as having cultivated rice. Rice cultivation in Korean Peninsula and Japan has its origin in China. Based on archaeological findings, this paper argues that the rice cultivation in Korean Peninsula has its origin in Northern China. At the same time, explanations were thought after for the failure of the expansion of rice cultivation are to Hwabuk and Yodong Peninsula of China and Pyongyang are in Korean Peninsula. Explanations for the gradual decrease and the loss of rice cultivation area in the above regions were viewed in terms of the structure of food and take-over of the arable land for traditional crops by non-traditional crops. Next, based on the objective analysis of historical-geographical conditions, seasonal foods, legend, various words for "rice", this paper argues that Japan`s rice cultivation originated from completely different route from Korea, namely from Hwanam, China through Ryukyu Isalands. Thirdly, this paper discusses facts surrounding rice cultivation in Ockju area of Palhae from AD 300, geographical conditions of Ockju and Rohsung which were situated on green-forest terrain which stretches from the coastal area of Hamkyung-Namdo to Russia, historical backgrounds on Koguryo aristocrats, who played quite an important role as a part of the ruling class of Palhae, used to eating rice-related foods and their agressive support for rice cultivation in Rohsung area. From these evidences, this paper concludes that Palhae Rohsungdo`s rice cultivation has its origin from Northern China, through Ockju after being spread to the southern part of Korean Peninsula.