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논문검색은 역시 페이퍼서치


Eo Mun Lon chong ( Korean Language and Literature )

  • - 주제 : 어문학분야 > 국문학
  • - 성격 : 학술지
  • - 간기: 계간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1225-3928
  • - 간행물명 변경 사항 : 어문논집(~1963)→어문론총(1964~)
수록 범위 : 47권 0호 (2007)

사미헌(四未軒) 장복추(張福樞)의 한시세계(漢詩世界)

황위주 ( Wee Zoo Hwang )
This study set out to review Jang Bok-chu`s perception of literary art, his works, and the specific world of his Chinese poems. Jang was a typical scholarly man of letters loyal to the logic of legitimate Confucianism. Fundamentally, he didn`t think much of literary writing and invest much of his effort in writing poems. Compared with his other writings, his poems account for mere 2% of the entire collection. Among his poems, eulogies for the deceased account for the biggest part at the number of 74, which were followed by such poems as celebrated the taste of scenery sightseeing at 50 or so and 32 poems of other subjects. Most of his poems were created in the extended line of his academic belief and practice. They were more related with a scholarly life and practicality rather than pursuing artistic features themselves. Considering his academic significance in the Confucian community and the large-sized pupils of his, his Chinese poems seem to have exerted enormous influences on the entire class of Confucian scholars as well as the adjacent countries. And there is a lingering sense of missing regarding if he could have chosen a different life as a leader in the community of intellectuals in Yeongnam during the late Chosun Dynasty, which was a transitional period in history.
This thesis deals with the features of Sa-mi-heon(四未軒) Jang, Bok-chu(張福樞, 1815-1900)`s [Jung-yong(『中庸』)] interpretation in [Sa-seo-gye-mong(『四書啓蒙』)] as a result of his Chinese Classics interpretation. His basic viewpoint upon Chinese Classics is similar with the way of Ju-ja(朱子) or Toe-gye(退溪). He sticked to have the central idea that the Four Books(四書) is the way of mind-cultivation from Confucius to Mencius. And he regarded 『大學』 as a bookshelf, so the other Chinese Classics are treated of the contents to fill it up. He emphasized the studying way of both knowledge and conduct on the base of Respect(敬). And he had practical philosophy to refuse a studying way that someone find the mysticism in a elegant area. The attitude of Chinese Classics interpretation that he tried to find the mentionable outline in the sense of duty is his most outstanding studying feature. His book of [Sa-seo-gye-mong(『四書啓蒙』)] is a kind of supplement for Dae-jeon-bon(大全本). In this book, he succeeded the Ju-ja`s theories after accepting the scholars in the Ming·Qing Dynasty or adding his own theories. This fact of his own peculiar studying way in [Sa-seo-gye-mong] can be one of significance in Korean Classics interpretation history. The features in Sa-mi-heon`s [Jung-yong] interpretation are summarized as follows in next 2 categories; - In the side of formality. 1. The diagram of Jung-yong(中庸圖) was illustrated by Nam-dang(南塘) Han, Won-jin(韓元震), not by Sa-mi-heon. It is miss-insertion in [Sa-mi-heon-jeon-seo (『四未軒全書』)]. 2. The interpretation method is mainly consist of grasping the mentionable outline. 3. For grasping the mentionable outline, he analyzed the structure of ``ji-bun-jeol-hae(支分節解)`` and ``maek-rak-gwan-tong(脈絡貫通)`` in [Jung-yong-jang-gu-seo(「中庸章句序」)]. 4. He tried minute interpretation to find out the correspondent relation. 5. He interpreted the meaning of each character and phrase minutely. - In the side of contents. 1. He insisted the theory of sam-bun-dae-jeol(三分大節說) through analyzing the structure of Ji-bun-jeol-hae(支分節解). 2. He regarded the point of [Jung-yong] as both ``ip-deok-gong-bu(入德工夫)`` and ``seong-deok-hyo-heom(成德效驗)`` for a man of virtue who take a serious view of ``utilitarianism(實)`` like ``utility(實理), utilized virtue(實德), practicality(實用), utilized mind(實心)``. 3. He thought that [Jung-yong] is someone`s entering to the virtue(入德) arising from the enlightenment(敎). 4. He tried to interpret [Jung-yong] with sa-bun-dae-jeol(四分大節) as a typical 4 matter of jung-yong(中庸)·bi-eun(費隱)·cheon-do(天道)·in-do(人道), although he insisted the theory of sam-bun-dae-jeol(三分大節) which is consist of the head(Chapter 1) and body and tail(Chapter 33). 5. It is remarkable that he grasped the meaning of ``ability(能)`` when interpreting the point of ``jung-yong(中庸)`` from the chapter 2 to 11. 6. Interpreting the chapter 16 so called ``Gwi-sin-jang(鬼神章)``, he regarded ``hyo(孝)`` as ``che(體)``. So he thought the chapter 16 is a sequential chapter.

미헌 장복추의 문인록과 문인집단 분석

우인수 ( In Soo Woo )
Samihun(四未軒) Jang Bokchoo(張福樞 ; 1815~1900) was a Neoconfucian who represented Youngnam province at the end of the Joseon dynasty. He was not only learned in the Neoconfucianism, but also believed earnestly in the words of the wise and exerted himself to practice those words. He cultivated lots of men who wanted to be taught from him in his life. This article addressed characteristics, which disciples of Jang Bokchoo had, and their activities through old documents dealing with them. And this paper is predicated on studying about the mixed state of registration of the disciples by contrasting the xylographic books about them. This would form the basis of my point in this paper. Then, based on the study, this paper would reveal a scale of followers of Jang Bokchoo and features their activities had. Also, we will see in this article how the disciples, affected from Jang Bokchoo, survived the period of a reform and what kind of meaningful works they made, so we can find social level and characteristics of Samihun doctrinal faction. Documents about disciples of Jang Bokchoo were published in collections of works third time, being complemented each time, from now on. According to 『Samihunsunsangjunjip(四未軒先生全集)』, archive about pupils of Jang Bokchoo, in 1972, 428 disciples were under his instruction. Records in 『Samihunjip(四未軒集)』, 1985, said there were 682 people. And in 『Samihunjunseo(四未軒全書)』, 2006, it was concluded that there were 747 pupils. Through assuming disciples`s residences, they resided in Chilgok, Indong, Sungju, where they were close to the place Jang Bokchoo lived, were 287 in total and they formed 38% of whole followers. Also, there were many disciples dwelled at Keochang, Habcheon, Changlyong in Southwestern districts and Keumlyuong, Sunsan in Northern districts. In conclusion, absorption force of Jang Bokchoo was concentrated on Sungju area. When it comes to family name, people who had surname Jang of Indong district, which is same as Jang Bokchoo`s, were 133 in total and they carried weight among the whole disciples, forming 18%. We have to consider that the number of them were naturally overlapped that of Hanju(寒洲) Lee Jinsang(李震相) and this, also, can be one of the features. In this article, I addressed that there were two patterns in the disciple`s activities. The one was the patriot who strongly resisted to the power of foreign countries like Jang Sukyoung and Song Joonpil. And the other one were the scholars in retirement who lived in seclusion, kept their loyalty, being conservative, like Jang Seungtaek and Jo Keungsub. This two groups had different patterns in coping with the tide, but both were possible choices for disciples being worried about the reality of Josedn dynasty.
Samiheon Jang Bok Chu was a 8th-generation-passed successor of Yeoheon Jang Hyeon Gwang. He succeeded the learning tradition of Hangang·Yeoheon scholars` sector, non-mainstream group of Yeongnam scholars` sector and connected it to the learning tradition of Toigye scholars` sector. He devoted all his effort in re-configuring the idea of Yeoheon ``to restore his isolated ancestors` learning and idea``. In addition, he accepted Daesan Lee Sang Jeong style Toigye`s learning and upgraded it in order to restore Jang Hyeon Gwang`s learning in the tradition of Toigye`s learning. Furthermore, he showed favor to Nammyeong scholars` sector and Nammyeong learning itself supporting Yeongnam scholars` sector at both sides together with Toigye scholars` sector, and made efforts to integrate Toigye learning and Nammyeong learning. Succeeding his ancestor Jang Hyeon Gwang and Hangang Jeong Gu`s academic features, he tried to combine such features to genuine Yeongnam scholars` sector for complete integration in terms of both idea and spirit with his life-long efforts. The word ``integration`` is the feature of Samiheon`s academic spirit. Jang Bok Chu`s academic tendency aiming at ``integration`` at the most is thought to be an example rarely seen in Korean modern history of Confucianism. Jang Bok Chu`s position in the history of Joseon Confucianism is thought to be findable by being related with such features set forth above.

산청 지역어의 성격 -창원 지역어와의 대조를 통하여-

김정대 ( Jung Dae Kim )
The present paper is supposed to reveal some specific characteristics of Sancheong regional dialect with references to phonological, grammatical and lexical ones. To hit this target, we`ve tried to contrast the Sancheong regional dialect with the Changwon regional dialect. The consonant system of Sancheong regional dialect has 20 consonants, which differs from that of the present standard Korean language, which has 19 consonants, in that the number of consonant; i. e. one more consonant, the glottal stop ``?``, is revealed in Sancheong regional dialect. The consonant system of Changwon rgional dialect is the same as that of with Sancheong regional dialect. The single vowel system of Sancheong regional dialect is /i, e, ε, ∃, u, o, a/, and the diphthong system of the dialect in question is /je, j∃, ju, jo, ja/ and /wa/. On the other hand, there are six single vowels - i, E, ∃, u, o, a - in Changwon regional dialect. But the diphthong system of Changwon regional dialect is the same with that of Sancheong regional dialect. We have established the glidization and the complete progressive assimilation of ``∂`` which is located the beginning of final ending elements, as the synchronic phonological process and phonological rule. In connection with the grammatical aspects of these dialects, we have examined the declension of pronoun na(나, I) and ni(니, you), the forms of case marking particles and the usage of final ending elements. We have pointed out the same forms of nallo(날로) and nillo(닐로) which are functioned as accusative and dative respectively. We have paid attention to the forms of accusative ro(로), commitative hago(하고), in inferior comparison kama(카마), equal comparison maeiro(매이로) (in Sancheong), maengkeuro(맹크로)/ manchiro(맨치로) (in Changwon). As for the usage of the final ending elements, we have ascertained that the haera-style(해라체), the hage-style(하게체) and the haiso-style(하이소체) are productive, but the haso-style(하소체) is unstable in these two dialects. For the difference of vocabulary in these two dialects, we have presented it in two dimensions, those ones concerned with diachronic phonological rule and purely lexical ones.
This is a study on the principle and meaning of constructive recognition change presented in Nammyeong(南冥)`s literature. The literary works which contain ``Jirisan(智異山), water and mind`` in Nammyeong`s Si(詩), Bu(賦), Myeong(銘) are mainly treated as subjects in this study. In Nammyeong`s literature, Si converts Shamanistic and Buddhistic context into the establishment of self of a Confucian scholar. Bu changes lyrical meaning of water into academic and revolutionary meaning. In addition, Myeong consists of knowledge about relationship between mind and respect based on intertextuality. These are sorts of postmodernism, and all these are caused by his works reflecting his philosophy. Nammyeong thought that the basic principles and the atmospheric force of nature were against each other, and he regarded the basic principles as more important one. He refused social and cultural context in diachronic way, but accepted synchronic context, presenting new values. Also he reorganized the knowledge about mind and respect using openness of learning and intertextuality. His constructive attitude made him see, break and overcome the contradiction of reality. Nammyeong`s recognition change is important as it expended subject matters and issues literally, and it formed a new paradigm socially and culturally.
As seen before, Jirisan was the grounds of the people`s lives and the base of the struggle against inhuman unjust force and it was the people`s graves that those who believed in the victory of history buried their bodies. Like these, as Jirisan which is a natural object is configured as the literary space, its meaning was recognized variously and the lives of the people connected to it were also newly recognized. In 『Piagol』, Jirisan reflects the recognitions that it is the grounds of the people`s lives inseparable from the people and the altar of the nation where numerous souls sacrificed unjustly during a dynamic period in history sleep. These recognitions request new introspection into the history of people`s joys and sorrows and suffering. In 『Jirisan』, Jirisan is suggested as the space of escape to resist against injustice in the first half of the work and it is suggested as the object of yearning in the second half. This means that the writer recognizes Jirisan as a symbol of will not only a descriptive space. As the literary space is a construct constituted according to the direction of recognition not a real space, Jirisan was recognized and configured as a symbol of will to endure hardships of the nation in the first half of the work, and in the second half, it was suggested as the object of yearning as the Jirisan in Bogwangdang days operated based on human trust in order to criticize the Communist Party by bringing its negative aspects into relief. In 『Taebaeksanmaek』, Jirisan is not only the space of death in partisan but also the space of history. It is emphasized that although partisan meet with a tragic end not gaining a victory, the partisan`s struggle for people`s liberation will survive in the future history. This represents the writer`s historical consciousness that people is the subject of history and it also configures Jirisan as a symbol of people who resist against unjust force to suppress their human lives in a geographical space of Jirisan, a natural object. Like these, Jirisan, a natural object, is newly recognized by being configured as the grounds of people`s lives and the base of the struggle against unjust force to enforce inhuman lives and the space of history to believe in tomorrow`s victory.
The goal of this study is to investigate a component ratio of loanword from Chinese at the Korean word system and to investigate an increasing rate of loanword from Chinese at Korean of 16·7th century namely, the Korean Holograph Letters which was written by Mrs. Suncheon Kim`s family, and Mr Hyeonpung Gwak` family in 16·7th century. And I`d like to clarify a traits of combination word between native Korean word and loanword from Chinese. The conclusions that I investigated in this study is as follows : First, I investigated that native Korean word approximately account for 69 percent, loanword from Chinese account for 19 percent, combination word between native Korean word and loanword from Chinese account for 13 percent in the total Korean word system of two holograph Korean letter corpus. Second, as an analysis of fullword at these corpus, a native Korean word approximately lowered 18 percent from it of an ancient poem, Hyangga(향가) and it of Soggeo(속요) in the Korea dynasty and then loanword from Chinese approximately increased 5 percent. Third, I clarified that a combination word between native Korean word and loanword from Chinese is a popular method of Korean wordformation. And these facts lead us to this conclusion that there is small difference between native Korean word and loanword from Chinese.
The purpose of this article is to understand a conversational structure of radio interview on current affairs by investigating interviewer`s speaking. Formally, An interviewer asks a question to an interviewee and then listens to the answer in order to deliver information on certain facts, events or people to the audience. The turn-taking system of interview shows these facts well. In this paper we get the following fact that an interviewer does more various speech-act than an interviewee does. What is more, the interviewer has the right to choose topics and express his opinions also. Like this, interviewer has control over an interviewee`s talk and conversational structure of interview. In conclusion, these facts suggest that interview deliver not only some facts or information but also more messages than what an interviewee said.

한국어교육에서 이유 구문의 실현 양상에 대한 논의

조민정 ( Min Jeong Jo )
The purpose of this paper is to show the one of reason`s constructions is represented in connection endings, and the other is represented in connection phrases in Korean. First of all this paper has mainly focused on ``-기에``, ``-길래`` among reason`s connection endings, because others was finely investigated by former papers before. Second, this paper claims that ``-기 때문에``, ``-는 바람에``, ``-는 탓에``, ``-는 통에`` are connection phrases. Because these phrases constitute unique construction in the respect other word isn`t inserted between these phrase, a movement as a whole, subject-verb relation. What is more this paper shows that morphological·syntactic features and constraints of reason`s construction. Eventually, this paper claims that reason`s construction should be represented and taught hierarchically in Korean education.
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