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      안중근의 전쟁과 평화, 죽임과 죽음 = Ahn Jung-geun: War and Peace, Killing and Dying

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      다국어 초록 (Multilingual Abstract)

      This study focuses on the foundation of Ahn Jung-geun’s inner world and the ultimate extent of his views concerning the Korean independence movement, war and peace in East Asia and the assassination of former Japanese Prime Minister, Ito Hirobumi and Ahn Jung Guen's death.
      Over the past century, Ahn has been highly appraised as a symbol of the independence movement. His relevance today, however, has more to do with his thoughts on peace in East Asia than his contribution to the Korean independence movement. He was based on the principle of universal and inalienable human rights, and was critical of the aggressive policies employed by the upper crust of civilized nations which resulted in the death of countless individuals in weaker nations. This tragic reality is what motivated him to assassinate Ito Hirobumi.
      However, there was something more important to Ahn than killing Ito. He wanted the assassination to get people to open their eyes to the importance of peace in East Asia. This peace envisioned by Ahn called for all nations to maintain an amicable and harmonious relationship founded on the independence and sovereignty of Korea and that of other weaker nations. He attached great importance to the emperor as a symbol of national sovereignty. However, the ultimate reach of his views always extended to the people and the international solidarity amongst them.
      Ahn was a devout catholic, who naturally adhered to the commandment “Thou shalt not kill.” Accordingly, the greatest dilemma in his life was over the fact that his involvement in the independence war would entail the taking of human life. However, after long and thorough reflection, he concluded that his assassination of Ito would be an “act of war” he would carry out as a Korean “general” fighting in the war of independence and that this act would not conflict with his religious beliefs.
      The final aspect Ahn Jung-geun agonized over during his lifetime was about how he was going to die. He believed that by dying righteously, he would be able to bring credibility to the cause of peace in East Asia and his reason for killing Ito. That is how he came to be deemed as a victor who passed judgment on Japan's aggressions and not as a defendant of his trial. Moreover, he was surprisingly at peace when he met his death, awing the Japanese officials. His last words were an entreaty to the Japanese asking for peace in East Asia.
      Ahn Jung-geun, the assassin, thus turned into a righteous pacifist, impressing and inspiring even the Japanese. Moreover, in the early stages of the international peace movement in East Asia led by the likes of Leo Tolstoy, Ahn Jung-geun’s “Treatise of Peace in East Asia” was significant in that it represented the position not of a warring nation but of a victim nation. The “Treatise of Peace in East Asia” was all the more valuable given that through death, Ahn had validated its integrity. PEACE should be the starting point from which we should remember Ahn in the centennial of his righteous death.
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      This study focuses on the foundation of Ahn Jung-geun’s inner world and the ultimate extent of his views concerning the Korean independence movement, war and peace in East Asia and the assassination of former Japanese Prime Minister, Ito Hirobumi an...

      This study focuses on the foundation of Ahn Jung-geun’s inner world and the ultimate extent of his views concerning the Korean independence movement, war and peace in East Asia and the assassination of former Japanese Prime Minister, Ito Hirobumi and Ahn Jung Guen's death.
      Over the past century, Ahn has been highly appraised as a symbol of the independence movement. His relevance today, however, has more to do with his thoughts on peace in East Asia than his contribution to the Korean independence movement. He was based on the principle of universal and inalienable human rights, and was critical of the aggressive policies employed by the upper crust of civilized nations which resulted in the death of countless individuals in weaker nations. This tragic reality is what motivated him to assassinate Ito Hirobumi.
      However, there was something more important to Ahn than killing Ito. He wanted the assassination to get people to open their eyes to the importance of peace in East Asia. This peace envisioned by Ahn called for all nations to maintain an amicable and harmonious relationship founded on the independence and sovereignty of Korea and that of other weaker nations. He attached great importance to the emperor as a symbol of national sovereignty. However, the ultimate reach of his views always extended to the people and the international solidarity amongst them.
      Ahn was a devout catholic, who naturally adhered to the commandment “Thou shalt not kill.” Accordingly, the greatest dilemma in his life was over the fact that his involvement in the independence war would entail the taking of human life. However, after long and thorough reflection, he concluded that his assassination of Ito would be an “act of war” he would carry out as a Korean “general” fighting in the war of independence and that this act would not conflict with his religious beliefs.
      The final aspect Ahn Jung-geun agonized over during his lifetime was about how he was going to die. He believed that by dying righteously, he would be able to bring credibility to the cause of peace in East Asia and his reason for killing Ito. That is how he came to be deemed as a victor who passed judgment on Japan's aggressions and not as a defendant of his trial. Moreover, he was surprisingly at peace when he met his death, awing the Japanese officials. His last words were an entreaty to the Japanese asking for peace in East Asia.
      Ahn Jung-geun, the assassin, thus turned into a righteous pacifist, impressing and inspiring even the Japanese. Moreover, in the early stages of the international peace movement in East Asia led by the likes of Leo Tolstoy, Ahn Jung-geun’s “Treatise of Peace in East Asia” was significant in that it represented the position not of a warring nation but of a victim nation. The “Treatise of Peace in East Asia” was all the more valuable given that through death, Ahn had validated its integrity. PEACE should be the starting point from which we should remember Ahn in the centennial of his righteous death.

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      목차 (Table of Contents)

      • 머리말 : 안중근 100주년의 쟁점
      • 1. 독립전쟁과 민족운동
      • 2. 동양평화론
      • 3. 죽임과 죽음
      • 맺음말 : 새로운 출발을 위하여
      • 머리말 : 안중근 100주년의 쟁점
      • 1. 독립전쟁과 민족운동
      • 2. 동양평화론
      • 3. 죽임과 죽음
      • 맺음말 : 새로운 출발을 위하여
      • 〈Abstract〉
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      참고문헌 (Reference)

      1 국사편찬위원회, "한국독립운동사 자료" 국사편찬위원회 418-, 1977

      2 국사편찬위원회, "피고인 안응칠 제10회 신문조서 in: 한국독립운동사" 국사편찬위원회 1976

      3 김려춘, "톨스토이와 동양" 인디북 230-248, 2004

      4 황종렬, "안중근편 교리서에 나타난 천·인·세계 이해, 안중근과 그 시대" 경인문화사 289-, 2009

      5 이기웅, "안중근전쟁 끝나지 않았다" 열화당 280-, 2010

      6 안응칠소회, "안중근유고집" 역민사 312-, 1995

      7 신운용, "안중근과 한국근대사" 2009

      8 신운용, "안중근과 한국근대사" 채륜 251-264, 2009

      9 신운용, "안중근 의거의 사상적 배경, 안중근과 그 시대" 경인문화사 243-, 2009

      10 윤선자, "안중근 의거에 대한 천주교회의 인식, 안중근 연구의 기초" 경인문화사 230-, 2009

      1 국사편찬위원회, "한국독립운동사 자료" 국사편찬위원회 418-, 1977

      2 국사편찬위원회, "피고인 안응칠 제10회 신문조서 in: 한국독립운동사" 국사편찬위원회 1976

      3 김려춘, "톨스토이와 동양" 인디북 230-248, 2004

      4 황종렬, "안중근편 교리서에 나타난 천·인·세계 이해, 안중근과 그 시대" 경인문화사 289-, 2009

      5 이기웅, "안중근전쟁 끝나지 않았다" 열화당 280-, 2010

      6 안응칠소회, "안중근유고집" 역민사 312-, 1995

      7 신운용, "안중근과 한국근대사" 2009

      8 신운용, "안중근과 한국근대사" 채륜 251-264, 2009

      9 신운용, "안중근 의거의 사상적 배경, 안중근과 그 시대" 경인문화사 243-, 2009

      10 윤선자, "안중근 의거에 대한 천주교회의 인식, 안중근 연구의 기초" 경인문화사 230-, 2009

      11 조광, "안중근 연구의 현황과 과제" 12 : 2000

      12 국가보훈처, "안중근 사형집행에 관한 요령, 亞洲第一義俠 安重根" 국가보훈처 1995

      13 신용하, "안응칠자서전" 90-, 1995

      14 신용하, "안응칠유고집" 39-40, 1995

      15 경향잡지, "안미생여사와 일문일답"

      16 도진순, "백범일지(주해본)" 돌베개 50-54, 1997

      17 나카오 야스오, "동양평화의 사도 안중근" 하소 49-50, 1995

      18 강동국, "동아시아의 관점에서 본 안중근의 동양평화론, 안중근과 그 시대" 경인문화사 2009

      19 齋藤泰彦, "내 마음의 안중근" 집사재 182-, 2002

      20 나카오 야스오, "未完の東洋平和論: その思想水脈と可能性について" 2009

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      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2026 평가예정 재인증평가 신청대상 (재인증)
      2020-01-01 평가 등재학술지 유지 (재인증) KCI등재
      2017-01-01 평가 등재학술지 유지 (계속평가) KCI등재
      2013-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2010-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2008-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2006-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2005-10-05 학술지명변경 한글명 : 역사와 현실 -> 역사와 현실
      외국어명 : 미등록 -> YŎKSA WA HYŎNSIL
      KCI등재
      2004-01-01 평가 등재학술지 유지 (등재유지) KCI등재
      2001-01-01 평가 등재학술지 선정 (등재후보2차) KCI등재
      1998-07-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
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      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.91 0.91 0.87
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0.87 0.92 1.68 0.36
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