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A Study on the Perspective of Confucian Classicsby Park Jang hyun 朴章铉儒家经典观研究
Pub Date : 2023-04-30 DOI: 10.15186/ikc.2023.4.30.01
Nam In Kim
Although Park Jang-hyun lived for a short time, he stood out in the field of Confucianism and history and left many related writings. In the midst of the loss of his country, he thought about the role of intellectuals and diagnosed that his country was annexed to Japan because previous Confucian scholars did not understand the reality properly, but he saw that it was not a matter of Confucianism itself. Confucianism was not a study to be discarded, but rather an object to be restored. The problem was the attitude or interpretation of Confucian Classics. He saw that although Confucian Classics emphasizes universal truths, on the other hand, its interpretation and application should vary depending on reality and the situation of the times. Representative sentences on the study of Park Jang-hyun's Confucian Classics abroad include “Gyeonghakdogbon” and “Samgyeongsurok”. The three Confucian Classics mentioned in “Samgyeongsurok” are “The Book of Songs”, “The Book of History” and “The Book of Changes”. These are included in the sentences of “Doksisugi”, “Doksiseogi”and “Juyeokhokmun”. Through the analysis of these three sentences, this paper attempts to analyze Park Jang-hyun's views on Confucian Classics and its interpretation.
朴章铉虽然寿命不长,但他在儒学和史学领域都很突出,留下了许多相关的著作。在失去祖国的过程中,他思考了知识分子的作用,并诊断说,他的国家被日本吞并是因为以前的儒家学者没有正确理解现实,但他认为这不是儒家本身的问题。儒学不是要抛弃的学问,而是要恢复的对象。问题在于对儒家经典的态度或解读。他看到,虽然儒家经典强调普遍真理,但另一方面,它的解释和应用应该根据现实和时代的情况而有所不同。国外研究朴章铉经学的代表性句子有“京学道本”和“三经录”。《三庆书》中提到的三本经书是《诗经》、《史书》和《易经》。这些都包含在“Doksisugi”,“Doksiseogi”和“juyeokhomun”的句子中。通过对这三句话的分析,本文试图分析朴章铉的经学观及其解读。
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引用次数: 0
A Study on the Characteristics of Buildings Builton the Tombs of Goguryeo by chakgo-tile 高句丽墓葬脉格瓦建筑特征研究
Pub Date : 2023-04-30 DOI: 10.15186/ikc.2023.4.30.03
Honggyu Ju
Goguryeo was an ancient country with a wide area from northeast China to the central region of the Korean Peninsula. Goguryeo is known to have traditional tombs with characteristics different from those of neighboring countries, such as tombs, and the tombs of Goguryeo reflect the people's views on life at the time. However, as there are few documentary records on the tombs of Goguryeo, the information that can be obtained through textual materials on the characteristics of the tombs and the view of the life of the Goguryeo people is very limited. Recently, with the progress of excavation research on the ruins of Goguryeo, various archaeological relics have been discovered in Goguryeo tombs. It is regarded as important as a data to judge the time of the construction of the Goguryeo Tombs. However, research on tiles unearthed from Goguryeo tombs has been largely based on historical research, and the main purpose is to reveal the buried tombs, whereas the investigation of the use of tiles excavated from tombs has been stingy. This study was to clarify archaeologically the possibility of the existence of tomb structures in Goguryeo tombs and the reasons for the excavation of roof tiles from Goguryeo tombs, focusing on the chakgowa (착고와) excavated from the giant Jeokseokchong(적석총) of Goguryeo. The chaggowa(착고와) was used for the construction of buildings with tiled roofs. Among the tombs excavated roof tiles from Jeokseokchong(적석총) in Goguryeo today are Usanha(우산하)3319, Seodaechong(서대총), and Cheonchuchong(천추총). It is difficult to grasp the aspects of the buildings built on the tombs of Goguryeo at the time only from the literatures. However, through the purpose of using the chakgowa(착고와) excavated from these tombs, even the changing aspects of the tomb system in the Goguryeo era can be inferred. Therefore, the excavation of chakgowa(착고와) from Goguryeo tombs proves the existence of structures built on tombs. It is understood that structures built on these tombs began to be built in Goguryeo from about the 3rd century to the 5th century, and no more tombsang structures were built in the 6th century. This is most likely the result of changes in the tomb system introduced in Goguryeo society. and it was possible to estimate a new change in the Goguryeo tomb system in which consciousness of the dead was transferred from the ground to the inside of the tomb.
高句丽是一个古老的国家,从中国东北一直延伸到朝鲜半岛的中部地区。据悉,高句丽拥有与周边国家不同的传统墓葬,而且高句丽的墓葬反映了当时人们对生活的看法。但是,由于有关高句丽墓葬的文献记录很少,因此,通过文字资料可以获得的有关高句丽墓葬特征和高句丽人生活面貌的信息非常有限。最近,随着对高句丽遗址的发掘研究的进展,在高句丽古墓中发现了各种各样的考古遗物。它被认为是判断高句丽古墓建造时间的重要资料。但是,对高句丽墓葬出土的瓦片的研究以历史研究为主,其主要目的是为了揭示已埋葬的墓葬,而对墓葬出土瓦片的使用的调查却很少。此次研究以从高句丽巨石冢(超大型石冢)中挖掘出的石瓦为重点,从考古学上阐明了高句丽古墓中存在墓葬结构的可能性和发掘高句丽古墓瓦片的原因。chaggowa用于建造带有瓦片屋顶的建筑物。目前在高句丽积石冢出土的墓中,有乌山厦3319号、西大冢3319号、天楚冢3319号等。仅从文献中很难掌握当时高句丽墓上建筑的各个方面。然而,通过使用从这些坟墓中出土的查古瓦的目的,甚至可以推断出高句丽时代墓葬制度的变化方面。因此,从高句丽古墓中发掘出的查古瓦证明了在坟墓上建造建筑的存在。据了解,在高句丽大约从3世纪到5世纪开始在这些坟墓上建造建筑,6世纪以后就没有再建造墓碑了。这很有可能是高句丽时代引进的墓葬制度发生变化的结果。由此可以推测,高句丽墓葬制度发生了新的变化,死者的意识从地面转移到了墓室内部。
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引用次数: 0
The Induction and Examination of Hongmu 31 (1398)’s Bunjaegi on Slaves Sending Back to the Owners 洪穆三十一(1398)《奴隶归主文典》的归纳与考察
Pub Date : 2023-04-30 DOI: 10.15186/ikc.2023.4.30.04
Gwang-soo Chae
This study will introduce Bunjaegi written in 1398 (Hongmu 31), and it is particularly special because it has been regarded as the earliest case in Chosun. Moreover, as it deals with detailed contents including slaves’ runaway and arrest-related matters or the division of escaping slaves, it is even more noteworthy, and the document itself has crucial meaning as it is. The document examined here contains the process of sending the slaves back to the owners, division of slaves sending back to the owners, or the participants’ signature. When an escaping slave belonging to the family of Kim Min, the former Gammu of Goryeong, was found in Gimhwa-hyeon of Gangwon, nine former and in-service public officials joined in the process of sending him back to the owner. They had different roles according to their governmental post and succeeded in sending the slave back to the owner. Hence, the division of slaves was done in May, 1398. Ijojeonseo Jeong (鄭), the possessor of the document, received 3口, and the rest were divided according to their contribution. Regarding the way of naming, there was difference as they put only the last name of Gogwan and the first name, too, for Migwan in it, and the former was placed in the back. To introduce this document to academic circles itself is absolutely meaningful as we cannot find any precedent of it. Furthermore, it can be said to have significant value in that the issues of salves at the end of the 14th century can be utilized in research on the social history and also the history of management and control of the time as well.
此次研究将介绍1398年(洪武31年)的文载歌,因为被认为是朝鲜最早的文载歌,所以具有特殊的意义。更值得注意的是,其中涉及到奴隶逃跑和被捕的相关事项或逃亡奴隶的划分等细节内容,文件本身就具有至关重要的意义。这里所检查的文件包含了将奴隶送回主人的过程,将奴隶送回主人的分工,或参与者的签名。在江原道金花岘发现了高陵前甘武金珉家族的逃奴后,9名前任和现任公务员参与了将他送还给原主的过程。他们根据自己的政府职位扮演不同的角色,并成功地将奴隶送回了主人手中。因此,1398年5月,奴隶的分配完成了。这份文件的持有者Ijojeonseo Jeong(音译)得到了3千元,其余的根据他们的贡献进行了分配。在命名方式上,只写了高莞的姓和米莞的名,而且把高莞放在后面,存在差异。将这份文件介绍给学术界本身就具有绝对的意义,因为我们找不到任何先例。此外,14世纪末的药膏问题可以用来研究社会史,也可以用来研究当时的管理和控制史,可以说具有重要的价值。
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引用次数: 0
Gwan-rye Trends from the periodof modern transition: Based on antique documents of Lee Joong-gu’sfive generations 近代转型时期的关礼动向——以李重求五代古籍为例
Pub Date : 2023-04-30 DOI: 10.15186/ikc.2023.4.30.02
Hong-Tak Kim
This paper analyzes the reality of Gwan-rye based on antique documents of Lee Joong-gu’s five generations, especially the Korean old vernacular letters, to investigate how the traditional Yangban noblemen during the period of transition to modern era inherited Confucianism rituals and proved that Gwan-rye existed at that time. In addition, it focuses on the process of Gwan-rye and its changes to look into trends of Gwan-rye at that time. Gwan-rye assigns responsibilities and duties of adults to those who have come of age and it publicly recognizes their qualifications of adults as members of family and society, so it is recognized as coming-of-age ceremony of traditional Confucianism culture. The four ceremonial occasions of coming of age, wedding, funeral, and ancestral rites are main rituals of Confucianism culture, and the first to be practiced among them is Gwan-rye. Early-and-mid Joseon was a period when Chinese Gwayn-rye’s were accepted and systematically recommended to be practiced. At the time, kings including Taejo put great effort to generalize Gwan-rye. During the reigns of Seongjong, Younsangun, and Jungjong, kings constantly received written opinions on negative effects of Gwan-rye including extravagance after Gwan-rye. Gwan-rye began to be generalized from mid-Joseon after the 16th century as Sarims were officially approved by Sajoks. Gwan-rye’s were still practiced from the late 19th century to late Joseon. At that time, Gwan-rye was transformed from original ‘Gwan-rye for ipgi(立志)’ to ‘Gwan-rye as precondition for wedding.’ In late Joseon, Gwan-rye was not an independent ritual any more, but turned into a means of another ritual. The importance of Gwan-rye shrunk and it was subbordinated to wedding. Most of the materials in the antique documents of Lee Joong-gu’s five generation that can track records of Gwan-rye come from the year of 1898 and 1920. This period was a period of confusion due to the ordinance prohibiting topknots and Japanese occupation. With enforcement of the ordinance prohibiting topknots, protests against it took place everywhere. Our traditional ritual Gwan-rye was not abolished, but continued to exist even in this period. It can be acknowledged as an accomplishment of protecting and practicing our rituals by our ancestors.
本文以李仲九五代古籍,特别是朝鲜旧白话书信为基础,分析了关礼的现实,考察了近代过渡时期传统的阳板贵族如何继承儒家礼制,并证明关礼在当时是存在的。此外,本文还着重介绍了宽黑麦的发展过程及其变化,以了解当时宽黑麦的发展趋势。关礼将成人的责任和义务赋予已成年的人,公开承认他们作为家庭和社会成员的成人资格,因此被认为是传统儒家文化的成人礼。成人、婚、丧、祖四大仪式是儒家文化的主要仪式,其中最先实行的是关礼。朝鲜早期和中期是中国关礼被接受并被系统推荐实践的时期。当时,包括太祖在内的历代国王都为推广宽礼付出了巨大的努力。在成宗、永三、中宗时期,国王们不断收到关于“后宽礼”、“后宽礼”等负面影响的书面意见。16世纪以后,“宽礼”从朝鲜中期开始被普遍化,因为沙林被沙族正式认可。从19世纪末到朝鲜晚期,宽礼仍然在实行。当时,“关黑麦”从最初的“为结婚而关黑麦”变成了“为结婚而关黑麦”。“在朝鲜后期,关礼不再是一种独立的仪式,而是成为另一种仪式的手段。关礼的重要性下降,从属于婚礼。在李重九五代古籍中,能记录到关礼的资料大部分是1898年和1920年的。由于禁止顶结的法令和日本占领,这段时期是混乱的时期。随着禁止顶髻的法令的实施,反对顶髻的抗议随处可见。我们的传统礼并没有被废除,而是在这个时期继续存在。它可以被认为是我们的祖先保护和实践我们的仪式的成就。
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引用次数: 0
Preliminary Discussions for the Establishment of the So-Called “Gimcheon studies” 关于建立所谓“金泉学”的初步探讨
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.13
Chang-kyum Kim
In this article, I preliminarily examined the concept and category, core contents, research direction and method of “Gimcheon studies”. Gimcheon studies is a regional study. The target is Gimcheon local culture. The Gimcheon local culture is the total of all types of elements that the Gimcheon people have achieved in the fields of nature, geography, history, cultural heritage, people, religion, life, language and literature, within the time range and space range. In the end, I defined the study of this as Gimcheon studies. In particular, I proposed ‘Choisongseoldang’, ‘Gammunkug’, ‘Socialist Movement’as the main contents to be dealt with in Gimcheon Studies. In addition, I argued that the direction and method of Gimcheon should be establishing a correct identity through an accurate understanding of the uniqueness and universality of Gimcheon area, pursuing a holistic study that harmonizes with the integration between disciplines, and presenting a local policy and direction with practical availability, a future-oriented approach by analyzing past history and current status in time, an objective and balanced study, and a comparative study with other regions. And Gimcheon studies, which includes all the characteristics of Gimcheon's local culture, as this actually prog resses, it will be created and established.
本文对“金川学”的概念和范畴、核心内容、研究方向和方法进行了初步探讨。金川研究是区域性研究。目标是金川地方文化。金川地方文化是金川人在自然、地理、历史、文化遗产、人文、宗教、生活、语言、文学等领域,在时间范围和空间范围内所创造的各种要素的总和。最后,我将这一研究定义为金泉研究。特别是,我提出了金川研究的主要内容是‘选城世堂’、‘金文国’、‘社会主义运动’。”此外,金川的方向和方法应该是:通过正确认识金川地区的独特性和普遍性,确立正确的身份;进行与学科融合相协调的整体研究;提出具有实用性的地方政策和方向;及时分析历史和现状的面向未来的方法;客观均衡的研究。并与其他地区进行比较研究。金川研究,包括金川当地文化的所有特征,随着这一研究的进展,它将被创造和确立。
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引用次数: 0
A Study on the Utilization of Gyeongsan Seedlings Industrial Zone 庆山苗木产业园区利用研究
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.20
Min-hee Kang, Seung Woo Lee
It is difficult to convey the value of the “Gyeongsan Seedlings Industrial Zone” just by taking a rational approach. Therefore, it should be made into cultural contents through storytelling that can achieve effective social and cultural communication, improvement of sensitivity, education, and persuasion. Therefore, the critics tried to select effective pixels with excellent story value, review domestic and foreign cases in which local industrial resources contributed to regional revitalization, and present a plan to convert existing extracted pixels into cultural contents. As a result, the direction of storytelling in accordance with the “Gyeongsan Seedlings Industrial Zone” was considered. As a result, the government was able to find pixels worth talking about by reviewing the industrial heritage “Gyeongsan Seedlings Industrial Zone” based on the criteria of ‘creativity’ and ‘factuality.’
“庆山苗木产业园区”的价值很难通过理性的方式传达出来。因此,应该通过讲故事的方式将其制作成文化内容,从而达到有效的社会文化传播、提高敏感性、教育和说服的目的。因此,评论家们试图选择具有优秀故事价值的有效像素,回顾国内外地方产业资源为地区振兴做出贡献的案例,并提出将现有的提取像素转化为文化内容的方案。因此,考虑了与“庆山苗木产业园区”相一致的叙事方向。因此,政府以“创造性”和“真实性”为标准,对产业遗产“庆山苗木产业区”进行了审查,从中找到了值得讨论的内容。
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引用次数: 0
The Flow of Toegye's scholastic(退溪學派) in Changwon in the Late Jose on Dynasty 乔末退溪士大夫在昌原的流动
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.16
Ji-Sook Baek
The Confucian scholars in the Changwon area during the Joseon Era comprised the key personnel from the Youngnam's scholastic(嶺南學派) and Nammyeong's scholastic(南冥學派) as well as the Tonghongwon(通婚 圈, district to select spouse) and structured its academic foundation. However, there has been certain difficulties to clarify the genealogy with the teaching-succession relationship with key personnel not so clear or it was confirmed during the current time period. After the Injobanjeong(仁祖反正), Nammyeong's scholastic collapsed and intellectuals in Changwon displayed the tendency of merged into Toegye's scholastic with Jeong Gooo(鄭逑) and Heo Mo(許穆)k leading the way. In particular, With the establishment of Hoewon Seowon(檜原書 院) where Jeong Go and Heo Mok were served for rituals, the Toegye's scholastic succeeded in academic aspect while the position of Namin(南 人) was clarified in political aspect. Thereafter, with the expansion of foundation for neo-Confucianism and effort of people in Chang won, a g roup of scholars, such as, Park Sin-yun, Kim Sang-jeong and others was encouraged for academic advancement at the end of the 17th century. Park Sin-yun and Kim Sang-jeong were scholars of Lee Hyun-il and Lee Seung-il brothers who were the intellectuals that linked Toegye School of the Andong area to the Chang won area. In particular, Kim Sang -jeong led the personal petition movement for Lee Hyun-il and Heo Mok tendency of Hoewon Seowon and so forth. Such attributes had important influence in establishing the academic and political identity in the Changwon area during the later Joseon Era. For intellectuals that represented Changwon in the late 19th century, there were Kim Gi-ho, Kim Man-hyun and others. They broadened the foundation of Confucian scholarship in Changwon through the teachings in the reg ion as the pupils of Heo Jeon. Especially, Kim Gi-ho formed Yocheonsisa to facilitate it as the place of exchange for the nearby Heo Jeon scholars and Changwon Confucian scholars. Furthermore, they educated the ensuing generation in Sosanjae, Yukyoungjae, Hyanggyo and others and they produced significant number of modern Confucian intellectuals.
朝鲜时代昌原地区的儒生由岭南、南明、统弘院的核心人员组成,构成了统弘院的学术基础。然而,由于主要人员的教学继承关系不明确或在当期已得到确认,因此家谱的厘清存在一定的困难。仁之盘正之后,南明的学堂崩溃,昌原的知识分子以郑古(逑)和许谟()k为代表,呈现出与退溪学堂合并的趋势。特别是,与建立Hoewon Seowon(檜原書院)宋去哪里和Heo Mok服役仪式,Toegye学术成功的在学术方面的位置Namin(南人)在政治方面澄清。此后,随着理学基础的扩大和昌原人的努力,17世纪末,朴信允、金相正等一批学者在学术上得到了鼓励。朴信允和金相正是将安东地区退溪派与张原地区联系起来的知识分子李贤一和李承一兄弟的学者。特别是,金相正领导了李贤一的个人请愿运动和会元书院的许穆倾向等。这些特质对朝鲜后期昌原地区的学术和政治认同产生了重要影响。19世纪末代表昌原的知识分子有金基浩、金晚贤等人。他们作为许田的学生,在昌原地区进行了教育,扩大了儒家学术的基础。特别是,金基浩为了让附近的许全学者和昌原学者交换,建立了辽天社。此外,他们在西山斋、柳京斋、香桥等地教育了下一代,并培养了大量的现代儒家知识分子。
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引用次数: 0
From State-run Schools to Academies: The Shift of Educational Focus in Ming and Qing Dynasties 从官学到书院:明清教育重心的转移
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.05
Yanwei Liu
During Ming and Qing dynasties, the focus of education tended to shift from state-run schools to academies. In the early years of Ming Dynasty, a complete school system was established by the authorities. However, the academies were excluded. And after the middle period of Ming Dynasty, local officials and Tixue(提學) began to seek some other ways to cultivate talents which were beyond the state-run schools, and recognized the status of academy as “supplementing the deficiencies of schools”. In Yongzheng(雍正) and Qianlong(乾隆) dynasties, the development of academies was promoted by the authorities’ support. With the prominent advantages of academies in gathering scholars and teaching scholars, the educational focus gradually turned to academies, which brought about the idea that “the reality of teaching in schools is inferior to academies”. The status of academy in the whole education system and the changes of scholars’ concept towards academy have affected the educational practice, and also influenced the formation of Chinese modern education pattern ultimately. 명-청대에 걸쳐 교육의 중심이 관학으로부터 서원으로 이행하는 추세가 발생하였다. 명대 전기에는 관방에서 완전한 학교 체제를 구축하였으며, 이에서원은 배척되었다. 그런데 명 중기 이후, 지방 관원과 제학(提學) 관원들이학교 외부에 인재를 배양할 수 있는 장소를 탐색하기 시작했고, 그들은 서원을 “학교가 미치지 못하는 부분을 보충하는(匡翼夫學校之不逮)” 역할을 할 수있다고 생각하였다. 청대 옹정(雍正), 건륭(乾隆) 연간, 관방은 서원을 지지하여 그 발전을 촉진하였고, 서원에서 생도들을 모으고 선비들을 가르치며, 배양하는 등 여러 우수한 성과에 힘입어 교육의 중심 또한 점차 서원으로 옮겨가게 되었다. 이로써 “선비 교육의 실질로는 서원 만한 곳이 없다(教士之實, 莫如書院)”라는 관념이 발생하였다. 이러한 전체 교육 체계 가운데 서원의 지위 및 사인(士人) 서원에 대한 관점의 변화는 당시 교육 시행 차원에서도 영향을 끼쳤을 뿐만 아니라, 궁극적으로 근대 중국 교육 구조의 형성에도 영향을미쳤다.
明清时期,教育重心从官办学校转向书院。明朝初年,官府建立了完整的学制。然而,学院被排除在外。明代中期以后,地方官员和体学开始寻求官办学校之外的人才培养途径,并认识到书院的地位是“补足学校的不足”。在雍正()和乾隆()朝代,学院的发展得到了当局的支持。书院聚集学者、教授学者的优势凸显,教育重心逐渐转向书院,由此产生了“学堂实不如书院”的观念。书院在整个教育体系中的地位和学者书院观的变化影响着教育实践,最终也影响着中国现代教育格局的形成。“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”■■■■■■■■■■■■■■■■■■■■■■■■■■■그런데명중기이,후지방관원과제학(提學)관원들이학교외부에인재를배양할수있는장소를탐색하기시작했고,그들은서원을”학교가미치지못하는부분을보충하는(匡翼夫學校之不逮)“역할을할수있다고생각하였다。청대옹정(雍正),건륭乾(隆)연간,관방은서원을지지하여그발전을촉진하였,고서원에서생도들을모으고선비들을가르치며,배양하는등여러우수한성과에힘입어교육의중심또한점차서원으로옮겨가게되었다。이로써”선비교육의실질로는서원만한곳이없다(教士之實,莫如書院)”라는관념이발생하였다。이러한전체교육체계가운데서원의지위및사인(士人)서원에대한관점의변화는당시교육시행차원에서도영향을끼쳤을뿐만아니라,궁극적으로근대중국교육구조의형성에도영향을미쳤다。
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引用次数: 0
The Gove rning Strate gy and Technologies of the Colonial Powe rs Surrounding Uisaeng(醫生) in the Japanese Colonial Period: With a Focus on Uisaeng’s Selection tests, Education, Evaluation, and Organizaions 日本殖民时期列强对义生的治理策略与技术——以义生的选拔、考试、教育、评价与组织为中心
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.15
Ji Hyun Park
This article aims to understand the characteristics of Japanese colonial rule by examining the governing strategy and technologies of colonial power to subsume Uisaeng under the modern medical system during the Japanese colonial period. To that end, this article urg es to recog nize colonial power as disciplinary power, which reproduces ruling orders through strategy and technologies of inhumane and constant surveillance and control instead of personal and violent power. Moreover, this study examines Uisaeng, the oriental medical doctors in charge of low-level administration and medical care in the modern medical system, to investigate how Japanese colonial power used the new disciplinary power to rule their colony. Also, with criticism of Gyeongseong-centric disparity in the study of Uisaeng , this study seeks to reproduces the differences among regions. As the oriental medical doctors, Uisaeng was heterogeneous to be subsumed under the Western-centric modern medical system. However, due to poor medical conditions, the colonial power attempted to utilize Uisaeng. Accordingly, colonial power recreated them as modern medical practitioners by selecting, educating, evaluating, and censoring them. Meanwhile, diverse strategies to use and mobilize Uisaeng were implemented depending on regional circumstances as local public health authorities gained more autonomy due to the reorg anized local system in the 1920’s.
本文旨在通过考察日本殖民统治时期将义生纳入现代医疗体系的统治策略和技术,了解日本殖民统治的特点。为此,本文敦促承认殖民权力是一种惩戒性权力,它通过非人道的、持续的监视和控制的策略和技术来再现统治秩序,而不是通过个人的、暴力的权力。此外,本研究以现代医疗体系中负责基层行政和医疗的东方医生义生为研究对象,探讨日本殖民政权如何利用新的纪律权力来统治殖民地。此外,由于对以庆城为中心的“义生”研究存在差异的批评,此次研究试图再现各地区之间的差异。作为东方医生,义生是异质的,被归入以西方为中心的现代医学体系。然而,由于医疗条件差,殖民势力试图利用Uisaeng。因此,殖民政权通过选拔、教育、评价、审查,将他们重新塑造为现代医学从业者。与此同时,随着20世纪20年代地方体制的重组,地方卫生当局获得了更多的自主权,根据地区的情况,实施了多种使用和动员usisaeng的战略。
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引用次数: 0
A Study on the World of Works by Mumyeongja Yun Ki during the Declaration of silence 《沉默宣言》时期尹基慕灵子的作品世界研究
Pub Date : 2022-12-31 DOI: 10.15186/ikc.2022.12.31.21
Wanhyuk Im
The Mumyeong ja Yun Ki made a silent declaration at the ag e of 69 in 1819. 'I won't speak' doesn't mean passive. It is a declaration that 'I will talk about the world through writing' because speaking causes problems. The purpose of this paper is to confirm the will and substance of the work at the time of the declaration. Yoongi had a problematic consciousness about the extreme gap between the rich and the poor in the 18th and 19th centuries, and he suffered from extreme poverty, In particular, at the ag e of 69, he became more critical of the social phenomenon amid a sense of crisis that he was the one who said he would starve to death even after wearing a red patch. After experiencing conflict due to utterance that appears from the age of 50, he finally declared that he would reveal his inner voice through writing at the age of 69. At the age of 69, Yoongi re-established his situation, and his critical attitude toward the world became clearer. He practiced speech about the world through satire on five lazy objects such as lazy scholars, descriptions of 14 old objects such as old scholars, and critical works on eight topics such as and criticized gwageoje(制擧制). In particular, in this year, the critical perception of “money” was revealed in earnest, criticizing the state of the world being exhausted due to “money” symbolized by , , , . The psychological basis of the 69-year-old's declaration of silence, 'Critical attitude and spirit', was later practiced. It is meaningful in literary history and mental history that he kept his spirit and attitude as Poor and Humble Scholars and did not stop his critical voice of the world until the end of the life.
1819年,69岁高龄的穆明子允基发表了默哀宣言。“我不会说话”并不表示被动。这是一个宣言,“我将通过写作谈论世界”,因为说话会带来问题。本文的目的是确认申报时工作的意愿和实质。永木对18、19世纪的极端贫富差距有着问题意识,并经历了极度的贫困。特别是69岁的他,在“即使戴上红色徽章也会饿死”的危机感中,对社会现象的批判变得更加强烈。经历了从50岁开始出现的“言语冲突”之后,他终于在69岁时宣布,要通过写作来表达内心的声音。69岁时,龙木重新确立了自己的地位,他对世界的批判态度变得更加清晰。他通过讽刺“懒人”等5个“懒人”、描写“老学者”等14个“老物”、批评“和”等8个主题的作品,练习了关于世界的演讲。特别是在这一年,对“钱”的批判意识被认真地揭示出来,批评世界因“钱”而枯竭的状态,以、、、为象征。这位69岁老人的沉默宣言的心理基础是“批判的态度和精神”,后来得到了实践。他一直保持着“穷寒士”的精神和态度,直到生命的尽头都没有停止对世界的批判,这在文学史和思想史上都是有意义的。
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引用次数: 0
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Institute of Korean Cultural Studies Yeungnam University
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