Earticle

味觉是被外界或体内的刺激而知觉的五官之一。韩国语一般把基本味觉词定为“달다(甜)”, “시다(酸)”, “짜다(咸)”, “쓰다(苦)”, “맵다(辣)”, “떫다(涩)”的六中，而汉语一般把基本味觉词定为“甜”, “酸”, “苦”, 辣, “咸”的五种。如此指定基本味觉词的数量已经表现韩中两语的不同，进而其使用上也能查到两种语言的特点。例如，韩国语的“짜다(咸)”的引申用法当中有“得到利益、好处”的义项（如：이번 건은 수입이 짭짤하다-这次买卖收入甜甜的)，可正巧在汉语中这种义项表现于“甜(달다)”(如：十五个大铜子 儿已经算是甜买卖)。有句话说，词汇是民族文化的化石。一个民族的文化中独具的部分体现在词汇系统中。味觉词也形成这种词汇系统。本文通过韩中语料库的分析而调查味觉词的使用情况并研究韩中基本味觉词的异同。

The purpose of this thesis is to clarify that the postcolonial effort of Shin Dong-yeop displayed imperialistic attribute in Western European values and thoughts, and that it was an attempt to overcome the negative effect on culture. Shin Dong-yeop sees Western Europe, accepted under the good name of modernization, as a contribution in enhancing Western Europe structure, and shows anti-civilizational aspect criticizing it.And he versifies by borrowing from our nation’s tales in order to oppose Western Europe’s control based on this anti-civilizational awareness, and also attempts to restore women’s values that have been totally eliminated under the dichotomy world of Western Europe.And he refuses such age of oppression and exploitation, and draws the community based on anarchism which he has been interested in as the alternative of reality. The negative reality perceived in Shin Dong-yeop’s poetry as a problematic situation continues until today.Therefore, Shin Dong - yeop’s resistance disobeying injustice is not fixated in the 1960’s, but continues to the conquest of modern spiritual and cultural colonialism.Even if globalization is a conspiracy of a specific group contributing to specific culture generalization, it is now an irresistible periodical flow.Postcolonial value of Shin Dong-yeop’s literature shines through in the present times when there is an invisible war.

This study examines Shin Suk-jung’s 5 books of poetry collection and relates his life and literature to the periodical background, and contemplates the poet’s world of consciousness about nature, history and reality, and poetic transformation aspect. Composing poems for half a century after his debut in the age of Japanese imperialism, Shin Suk-jung does not insist on one poetic world but reflects the periodical spirit and holds two worlds of nature-friendly lyricism and reality participation in his work. He lived his whole life with nature, and he was a poet who sought motherlike warm feeling in nature. Nature forms the root of Shin Suk-jung’s poetry and is an important key to understand his poetic world. Nature forms the background of the poetic world in not only pastoral and nature-friendly poems but also works deeply intervening in history and reality. Also, as Shin Suk-jung is a living proof of history that shared the hurt and destiny of the period, rigorous historical mind and participation are dissolved in his works. Shin Suk-jung showed various poetic transformation from his early poetry Candle to his last years’ Sound of Bamboo Wind. Going through liberation, chaos and distress of war, he obtained a reality participation awareness that criticizes miserable reality of our blood, away from pastoral ideal world, and that awareness became deeper toward his later poetry. It is appropriate that Shin Suk-jung, who led his poetic world along with history based on nature even in hardships of distressful history and reality, is evaluated as a poet who harmonized ‘nature’ and ‘reality.’

儒敎跟其他宗敎不一样, 它没有具体地说灵魂不灭和死后世界. 但是儒敎文化非常强调父母死后的孝, 还有通过子孙要确保生命的永续性. 从这个意义上说,儒敎具有‘宗敎的’性格. 这种孝的宗敎的性格表现出儒敎文化和别的文化圈不同的侧面. 这点父母死后的丧礼祭礼上看得更淸楚.丧礼就是表现对于‘死者’把‘生者’的哀痛的心. 于是丧礼的本质在子孙对父母的死亡的哀痛. 因此个人的哀痛就是通过社会的叁年丧来制度化. 祭礼是与我有血缘关係上以祖上崇拜把自身的根本确认仪式. 所以祭礼的本质在于子孙记忆亡者. 卽儒敎不仅提出生前的孝, 还有死后的孝, 所以他们崇拜祖贤. 而且死后他们仍然维持着社会的身分, 名声, 业绩. 儒敎社会强调父母死后的孝, 因为父母的业绩和社会活动给子孙带来现实的影响.儒敎基本上比死后世界重视现实世界. 而且父母死后的孝倫理毕竟以活者为中心. 因又过去以宗敎的角度或血缘中心切入儒敎的祖贤崇拜的问题可能却有商确的地方. 如果说丧礼的本质在于亡者哀痛的, 祭礼的本质在于对亡者尊敬记忆, 脱离宗敎的态度或血缘的关係从社会形成关係上可能扩大死后的孝.

There is a stupa, the most beautiful one in Korea, Cholgamsonsa Jingsotap at Ssangbongsa Temple in Jungri Yiyangmyon Hwasungun Jollanamdo. This stupa is revaluated so high for an eminent relic as National Treasure No. 57. Cholgamsonsa Jingsotap is a sarira stupa shaped in a traditional octagon circle, supreme among various stupas of the 9th century of the end of the Unitied Shilla Dynasty. It’s adorned in solemnity with many kinds of carved figures. During the period of many social and political conflicts in the end of the Unitied Shilla Dynasty, this eminent stupa was associated with Zen Buddhism which was marked off through Korean Buddhism history. Cheolgamseonsa, a monk, Park Doyoon was a master of Jinghyu school, which opened the Saja Zen sect, Gusansonmun. He, a very important person in the Buddhist history of Korea, became the founder of Saja Zen sect, which formed at Bumhungsa Temple in Mt. Saja located in Yongweolgun, Gwangwondo. During this period of many social and political conflicts in the end of the Unitied Shilla Dynasty, he lived in a quiet life at Ssangbongsa Temple. Too many people gathered in crowds under the spirit of his religious power. After his death his sponsored Gyongju Royal Family, and many Buddhism people built this beautiful and magnificient stupa for the memorial of Monk Park Doyun, with an honourable treatment. At the time King Gyongmoon gave him a posthumous name, Cholgam, and named the stupa Jingso. The King issued mourning sentiments. Thus many kinds of carved figures of Cholgamsonsa Jingsotap Stupa were the memorial of Cholgamsonsa and to protect his sarira this stupa is surrounded with the four carved devas. So the study is both deep and exact. This thesis concerns chiefly the body of Jingsotap stupa. That is why the body part of this stupa is the place where is to be enshirned Cholgamsonsa’s sarira. Therefore the study of the carved four devas to love and protect Cholgamsonsa’s sarira, the study of a memorial flying angels for Cholgamsonsa’s charitable deed and the study of the carved door monument to symbolize the place of being enshrined Cholgamsonsa’s sarira are the objects of this thesis. The carved four devas, the memorial flying angels and the carved door are adorned around the part of body of holgamsonsa Jingsotap Stupa at Ssangbongsa Temple. The carved door monument on the body of this stupa is intended to be introduced from the view of a religion to protect a sarira. And also it can be an expression to be a sacred place being enshrined, a sarira. of a most respectable person, Senim. And the memorial flying angels carved on the core part of being enshrined Cholgamsonsa’s sarira are symbolized to pray an easy passage into eternity after death. This stupa is the only example, which is arranged the memorial flying angels on the body of the stupa among the others of 9th century stupas. And also the carved four devas on the four surface of the stupa are imaged after the amored general. As the role of a divine general they do their best to protect a sarira. Cholgamsonsa Jingsotap is a complete of the best prominent stone sculpture, which has the detailed adornments among Korean stupas. and this stupa has lead the latter stupas in carving the four devas. Especially the completed carving of the four devas to protect the most important body of this stupa has become a fine model for the others. Thus this stupa stands for the conciousness of the 9th century at the time of building this stupa. Including even an aesthetic sense of that age this stupa enables us to open our eyes to the new aspect of sublime dornments of a sarira stupa.

南塘韩元震(1682∼1751)是畿湖学派老论系的学者。学术界的一些人批评畿湖学派绝对尊尚朱子学，却导致了学问发展的阻碍。从宏观的角度来看，由于学术界的批评，忽视这一学派的研究，这是学术研究史上的大错误。某一种学术思想的接受并不是机械性的扫描，而是人与人之间的关系、交流而产生的。因此，接受学术思想的时候，一定受到接受人的时代、社会情况的影响，对新的学术思想形成自己主观的解释。 跟一方面坚持修己中心的立场，另一方面包容经世要求的朱子比较，南塘把《大学》把握为‘敬以贯之’，更贴近深化修己中心的立场。南塘为了证明朱子编订的《大学章句》编次的可行性，强调‘以经统传’， ‘以传附经’的方法。通过这种方法，从宏观的角度来去考察《大学》的结构，把经一章分为经文中的经文和经文中的传文，经文中的经文具有明德新民，知止能得，本之所先末之所后的主体和顺序，经文中的传文提出明德新民的条目，达到知止能得的顺序，本之所先末之所后的应当性，演说前叁个主题。跟朱子把全十章看为好恶与义利之间的对说比较，南塘以好恶解释絜矩，把财货和用人作为好恶行为的条目，明了解释朱子说。南塘所说的明德是心的知觉能力，其基础在于心，但实际本质是心里内在的性命之理，它坚持不拘束于气禀，始终善良。心包含着气禀，当然会有恶。心与明德是不可分割，但是依照心是否拘束于气禀，心与明德之间的关系会发生变化。总而言之，南塘对心与明德的了解是明德不拘束于气禀而始终善良，心拘束于气禀而会产生善恶。

この論考は金禹昌の後期批評,特に正義と正義の条件という著作に対して論ずっている。戦後の韓国批評を代表する金禹昌の批評は今まで畏敬の対象になっているのみならず,　今は大家として認められている。しかし彼の批評が持っている魅力がどこから来ているかに関してはまだほとんど論じられていない。我々はそれを難解な書き物でみている。それでこのときの難解が内容じゃなくて形式から来ているということが問題だ。もっと具体的にいえば,　それは＜自由間接引用＞で生じる。どこからどこまでが金禹昌の意見なのかが曖昧なので,　全体的な意味をとらえるのはすごく難しいし。しかしこんな難しさは彼の批評的(または政治的)な立場からきているかもしれない。金禹昌はすべての抽象化を退けるが, それは抽象化というのが現実的な具体性を失ってはじめて獲得できるものだからだ。勿論彼も抽象化のが現実的な必要性は認めている. それではこの矛盾はどのように解決されるのか。彼のキーワード(反省, または心修練)が登場しなければならないのはそのためだ。金禹昌における反省という言葉は＜事実＝心>に至るようにする作用を意味する。それでここで見逃してはならないものはこんな反省作用が目指しているのが実は肯定的な感情ということだ。彼の革命に対する批判、そして現実的な政治体制に対する守護はこれから出る。いいかえば彼は革命というのを現実を破壊する抽象的な理念ないし否定的な感情から出たこととして見ている。これは2008年のキャンドル集会に対する彼の反応からも明らかだ。しかし我々はこのような金禹昌の批評を肯定的な批評として見ることができるのか。もしかすると反省(心修練)というもの自体が否定的なものではないか。最近、彼の批評は抽象的な理念と否定的な感情を探して批判するのに填っている。しかしこれは前に行くことをやめて後ろに走ることではないか。彼に何よりも自らの批評に対する反省が必要なのはまさにこのためだ。

In 1970s, Korea had a special period of Modernization developing their industrialization and a high growth of economy under Korean militarists’ despotism. The government had strongly executed several policies to develop their nation which was one of the typical underdeveloped countries. However, there were a large number of side effects on the artificial development projects for the situational inertia of their plans. The military government promoted more intensive economic growth and industrialization to shirk the denunciations of the orthodox government, then that caused more contradictions and discords. There were two main purpose of Korea’s modernization, one is the government power and the other is capitalization during this period These kinds of modernization exerted a bad influence on those who were familiar with community life style. To make worse, the modernization has induced several serious social phenomenons such as urbanization, the impoverishment of rural communities, the housing problems and labor problems. The sequence <The man remaining with nine pairs of shoes> written by Yoon Hueng-gil, realistically described the modernistic experiences of the people who were in those days and their countermeasures during the rapid industrial 1970’s. This paper contains some mentions of the problems which were caused by the framework of Korean society and tried to reach some issues of government power and capital which has affected our society for many kinds of ways until now. The newly starting government began to oppress the individual’s life and control its people in accurate ways under its observation due to developing our society. That means our modernization made the newly powerful authority rather than the government power promoted its modernization. This paper intend to display the aftermaths of Korean modernization throughout the personal experience and bring a matter of the people in lower middle class who went through violence and alienation in 1970s

Maesan boy’s & girl’s school in Suncheon of Chonnam is a school that was established by the Soonchun station for the southern presbyterian mission in Korea. Eunsung School, which is its former self, was started from private school in Geumgok-dong of Soonchun in 1910, was transferred a school building to Maegok-dong sometime in 1911∼1913, and was opened formally by being approved by the authority in September of 1913. However, the religious education was problematic and caused conflict due to the enactment in private school law of Japanese colonial rule in 1915, and was closed in June of 1916. In the meantime, it applied for approval to the authority in 1920 following the 1919 independence movement of Korea, acquired the approval in March of 1921, and was again opened as Maesan boy’s & girl’s School on April 15. The education and the facilities for Maesan boy’s & girl’s school were the level that doesn’t lag behind compared to other public schools, and was emphasized the industrial education with the objectives of expanding finances in school, of acquiring technology in students, and of arranging school expenses. Especially, J. K. Unger, who was appointed as a principal of Maesan school in 925, did lay a cornerstone of development in school while concentrating on industrial education. Regarding the self-working in students of Maesan boy’s & girl’s school, the sports activity, eloquent activity, and musical activity were famous. However, a wave of school strike, which had swept away the whole country in the 1920s, was not exception even in Maesan boy’s & girl’s School. In particular, since 1925 when the principal Unger was appointed, a trial was experience that the big and small cases take place. And finally, Maesan boy’s & girl’s School was willingly abolished in September of 1937 according to a policy of southern presbyterian mission, which was opposed to the extortion of shrine worship in Japanese colonial rule in 1937.