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黄玹(1855～1910)は韓末の詩人と同時に史家に活動している途中 殉節 一人物だ. 彼は2千余數の詩と『梅泉野録』, 『梧下記聞』, そして『東匪紀略』などの著述を残した. 黄玹の著作物は彼が死んだ直後から刊行された. 彼 の友達と同時に史家である金沢栄によって中国で刊行された『梅泉集』(1911)と『梅泉続集』(1913)を始まりに1910年代以後絶え間なく刊行されて 来たのだ. この文では黄玹の著作物刊行と研究現況を検討しようとする. 黄玹の 殉国100週期を迎えた時点で今後の研究方向を見積るための試みだと言え る. ただ, ここでは筆者の専攻と連関された歴史学界の成果物を主として よく見た. 本論で言及した内容を要約した後今後の課題を簡単に提示し ようとする. 黄玹の著作物は全南求礼を中心に活動した彼の弟黄瑗を含めた彼の後 学と門人らが日帝の監視と弾圧の下であらゆる難関を乗り越えて刊行し た. しかし『梅泉野録』を含めた抗日的色彩の強い著作物は日帝強制占領 期間に刊行されることができなかった. 解放以後国史編纂委員会では『梅 泉野録』を韓国史料叢書第1集で刊行したが, これを始まりに現在まで影 印本と翻訳本が持続的に刊行されている. あれほど黄玹の著作物に対す る学界と一般人の関心が大きいと言える. しかし黄玹の詩を含めたすべ ての著作物がいまだに定本化になることができなかった関係で正確性と 完結性がちょっと落ちると言える. 黄玹に対する研究論著は総108編(著書含み)で,1960年代中盤に始まっ た以来1980年代以後に本格化された. このなかに歴史分野では37編の研 究成果を蓄積したが文学分野に比べれば半分水準に過ぎない. しかし単 一人物に対する研究が100編を上回るという点で非常に異例的と言えて, 文学分野の研究熱気は現在まで持続している. そして修士学位論文は総29編だが,その中歴史分野12編, 文学分野17編 で文学界の関心がもっと高いことが分かる. 歴史分野は1990年代に比較 的関心が高かったし, 文学分野は1980年代以後現在まで関心が持続して いる. 特に文学係の持続的な関心は8編の博士学位論文が言ってくれてい る. これに反して歴史学界ではいまだに博士学位論文がただ1編もないと いう事実が惜しいだけだ. 歴史分野の修士学位論文テーマは概して『梅泉 野録』と現実認識,そして黄玹の思想と東学認識などを分析するのに集中 されている. もう黄玹研究のための至急な課題では第一に韓国近代史の代表的な史 料である梅泉野録の定本事業だ. そして『梧下記聞』など黄玹のすべての 著作物を発掘整理して定本化と,それを土台で翻訳事業が成り立てば黄玹 に対する研究がもっと活性化になるでしょう. 二番目で黄玹の思想的変 化過程をより具体的に明らかにしなければならないでしょう. 彼は研究 者に従って保守的な儒者, 改新儒者, 同道西紀論者, 穏健開化論者など多 くの主張が行き違っている. したがって彼の思想的変化に対して時期を 区分して把握する必要があるでしょう. 三番目で黄玹の学問を史家と詩 人で分離して把握するよりは詩史一体の観点が必要だと見る. ひいては 彼が当代史を重視して節義詩を重視した学問的傾向がどんな過程を経っ て定立されたし,彼の学問的継勝に対してもたゆまぬ関心が必要だと思う. もう黄県の殉国100周年を基点で新しい観点による研究がもっと活発に成 り立つのを期待する.

This study focuses on the life of Lee Hu-Baek along with his character and the styles of his responses to reality. Lee was born with a refined, solemn, simple and unselfish character, great talents in writing and memory, and an attitude of observing laws and working hard. He concentrated on writing at first and immersed himself in Jeongjuhak at the age of 25 and since. He was recognized as Honam's greatest literary figure before going into government service and considered as the master of contemporary literature at the court. His spiritual orientation succeeded the spirit of the 16th-century Sarimpa. He demonstrated such excellent administrative skills that people said he was armed with a keen and experienced eye for current affairs and a thorough and familiar way with authentic precedents. His office life was characterized by his loyalty of Geogwanjinjik and integrity of Yulshincheonggo. The external attitude of Wuyujeongdae and the internal aspect of Soirakjongyong well represent his character. As for the styles of his responses to reality, he tried to put the king's mind on the right track and promote the morale, holding office during a period of withdrawal after Eulsasahwa; contributed to the opening of Sarim politics by writing the symbols of correcting the history during the early years of King Seonjo's reign such as Sakhunmun and Gukjoyuseonrokseo; achieved some diplomatic results, welcoming envoys from Ming Dynasty and advocating the Jonggye at Jucheongsa; established the fundamental principles of the court with the loyalty true to his position and the mind-set of observing laws; and left great administrative records in tightening discipline and educating local people with rough customs as a local public servant.

Exiting studies on Won-il Kim heavily rely on the notion of the Division Novel. This thesis, on the other hand, adopts a more integrative approach for an in-depth study of 『An Evening Glow』 utilizing the perspectives of division, family and growing-up. First of all, chapter II, dealing with the life and works of Won-il Kim, points out his father and the experience of the national division as the most critical influence on his literary works. In addition, a comparison with Mun-yeol Lee, another writer with the experience of the national division, is brought in for a deeper understanding of characteristics of Won-il Kim’s works, and Kim’s works are organized and explained according to three different temporal phases. Chapter III, passage 1 designates the childhood experience of starvation, family separation, discovery of evil, and death of other characters as a critical factor in forming the protagonist Gapsu’s identity-formation. Passage 2 draws the attention to the protagonist’s sense of primogeniture to take the place of his father and take on family matters in the face of the absence of father and of the crisis of family dissolution. Passage 3 illustrates the violent nature of ideology through: people ignorant of ideology being instigated to violence, people having nothing to do with ideology being swept by circumstances into death, only the lower class people, among followers of ideology, facing death. Passage 4 explores the protagonist’s change of perception and asserts that the causes of the change are: the protagonist’s understanding of the background of his father violence, enabled by the temporal distance of twenty-nine years; and stimulation from Chimo’s positive view on reality despite having had the similar experiences to those of the protagonist’s. Chapter IV discusses the significance of 『An Evening Glow』in literary history. First, 『An Evening Glow』overcomes the limitations of 1950∼60 novels of war themes. Second, it seeks to reveal the realities of the Korean War through personal experiences. Third, it follows the tradition of the North Korean Partisan novels. Four, it explores the causes of wounds concretely. Five, it doesn’t limit the meaning of the Korean War to the past.

The purpose of this study is to survey the subject in Shin Jaehyo`s works(Gasa) and to recognize spirit of the writer. Furthemore, A point of view about Shin Jaehyo, focused on Pansori-saseol, will be expanded. Shin`s Gasa works are contained in three copied documents. These documents will be entitled "Sinssigajangbon A", "Sinssigajangbon B", "Garambon". Moreover, "Bangataryoung" and "Giga", recently founded, will be added in Shin`s Gasa works list. Shin`s works can be divided into four main theme. We will name each theme as "Independent historical mind", "Self-consciousness about art(song)", "Recognition about reality", and " Intention for actual life". "Independent historical mind" appears at 'Daekwangangsan', 'Yukdaega', 'Dalgeory', 'Keumwhasaga', 'Taepyungga', 'Sungjoga', and 'Gosa(myungdangchukwon)' in "Heoduga". By contrast china with chosun, these works express the main theme. 'Sosangpalkyung', 'Gogochunbyun', 'Saetaryung' in "Heoduga" and 'Ubusa', 'Gwangdaega', 'Oseomga', 'Doriwhaga' are good example which "Self-consciousness about art(song)" is shown. After Shin had accepted existing genre, Shin made 'Sosangpalkyung', 'Gogochunbyun', 'Saetaryung' as a kind of short poem. In 'Ubusa', he shows his musicholic character and excellent borrowing ability from Saseol. We can see his affection for Pansory art in the 'Gwangdaega', 'Oseomga' and 'Doriwhaga'. 'Goessimhan seoyangdaenom', 'Galchusasipoga', 'Chisanga', 'Giga' are works of which theme is "Recognition about reality". 'Goessimhan seoyangdaenom', 'Galchusasipoga' describes the current of Chosun dynasty. When Chosun was in danger, by invasion of a foreign country, his patriotism is intensively described in these works. Shin rewrote 'Chisanga' from 'Chodangmundapga'. 'Chisanga' shows his objective recognition about Hyangchon-society in the latter half of Chosun dynasty and viewpoint about 'Chisan'. 'Giga' is story about manly man who devoted himself such as Ba-duck. It shows his strong desire of achivements which let him get out of the limit of his social position. " Intention for actual life" has relation to characteristic of Gasa in the half of Chosun dynasty. 'Ryukryuga', 'Gwonyuga', 'Honamga', 'Bangataryung A,B', 'Danjapga' show satisfaction and pleasure in life as a common people. 'Gungjangga', 'Sungyuga', 'Hyodoga' emphasize practice of confucian moral list.

Maecheonyarok of Hwang Hyun is a history book about changes and events in areas of politics, economy, society, and culture that happened in Korea and abroad for 47 years from 1864 (the first year of King Gojong’s rule) to 1910 and one of the important historical materials that help understand social changes during the latter era of the Chosun dynasty and the process how the dynasty lost its sovereignty. Also, Hwang Hyun, author of Maecheonyarok, was a patriot who killed himself on Sept. 10, 1910, leaving four poems about death, after the Daehan Empire was annexed to Japan on Aug. 29, 1910. Although Hwang Hyun, his books, and suicide have been examined in many ways, few studies have been made on his relationship with neo-Confucianism. Of course, this is because it is impossible to find any sign of systematic research or inquiry into Confucianism or new-Confucianism from his books. Nevertheless, we cannot deny that he was an intellectual based on Confucian principles, and in this regard, a study that shows how deeply he is associated with Confucianism and new-Confucianism and with which branch of Confucianism he is more closely related is expected to help have a more in-depth understanding of him and provide a foundation for us to understand his history books and literary works from a different perspective. Seeing him as a scholar of neo-Confucianism, this study aims to examine his attitude toward neo-Confucianism and which branch of neo-Confucianism he belongs to by looking into his views on schola rs of neo-Confucianism found in Maecheon Yarok, rather than tryin g to analyze his characteristics as a scholar of neo-Confucianism.

本文要論議在韓國的文化心理土臺之上探索韓國的儒敎. 如果不容易解 析在韓國的儒敎哲學的‘韓國’的意味是什麽, 那麽可以把韓國儒敎的整體性 找到韓國文化心理構造之上. 因爲韓國的文化構和中國, 日本的文化心理的 不同. 如果我們贊成這種觀點, 那麽下次要討論的內容是韓國的文化心理具 有任何文化的特徵. 這論議就是爲了糾明韓國儒敎的整體性而必須需要的 論議. 崔南善, 李能和, 柳東植 等一些學者提起了韓國人的性格和巫敎文 化有密接的關係. 以巫敎爲基礎的韓國的 文化心理構造是感性的文化體系, 因此可以說理性的要素有不足的部分 . 相反, 儒敎具有以道德本性爲根據 的合理的理論體系. 所以, 韓國儒敎的正體性就是圍了韓國文化心理怎麽受 容儒敎而解決韓國文化心理的限界性而把握的.

In dieser Arbeit handelt es sich um das Wohnen des Menschen im Seinsdenken M. Heideggers. Der Grundzug des Wohnen ist das Schonen. Die Welt ist die ‘Geviert-Welt’. Daher der Mensch wohnt in der ‘Geviert-Welt’. Dabei das Geviert ist die Vier : die Erde, der Himmel, die Göttlichen und die Sterblichen. Aber das Geviert ist die Einfalt der Vier. Wie wohnt der Mensch in der ‘Geviert-Welt’? Im Retten der Erde, Im Empfangen des Himmels, Im Rewarten der Göttlichen, Im Geleiten der Sterblichen wohnt der Mensch. So ereignet sich das Wohnen des Menschen als das vierfältige Schonen.

The purpose of this study is to analyze and list verb-derived suffixes used in the region of Jeollanam-do and to observe their characteristics. For this study, Jeonnam Dialect Dictionary compiled by Ki-gab Lee et al. (1998) is worked on as material to base a list of verb-derived suffixes appearing in Jeonnam dialect on, and through identifying functions of these suffixes, the characteristics shown in verb-derived suffixes of this regional dialect are examined. Among the 4,455 verbs listed in Jeonnam Dialect Dictionary, 1,279 are derivatives. Subjecting the 1,279 derivatives to suffix analyses, a total of 23 suffixes were discovered and their characteristics were looked at. In verb-derived suffixes of Jeonnam dialect, the most typical phenomena would be stressed suffix of Korean central dialect, '-뜨 리(트리)-‘, deriving in Jeonnam dialect '-치’ or '-씨‘ suffixes with added stress. In Korean central dialect '-뜨리(트리)’ is a very productive stressed suffix, but in Jeonnam dialect its equivalent shows very low productivity, being found in a total of just 4 words.

The local relationship of marriage had an important meaning in the pre-modern society. At that time, marriage was not performed through free love but it was arranged marriage via hawk. The fact strengthened the political, intentional characteristic of marriage. The figure is shown well in the marriage relationship of the high class. The high class preferred the long-distance marriage to maintain social position of family and reinforce solidarity between classes through marriage. In the record of family register, it was general that the marriage of the high class was inter-hyeon marriage. However, it is not impossible to know whether the border of marriage was province or hyeon. When considering the fact that there was no powerful surname, who was in high public post, in Danseong area, it is assumed that the family looked for marriage partners in adjacent guns or hyeons such as Hapcheon and Samga. The clan village, which has been formed since the 18th century, became the main factor for the high class to look for marriage partner in the remote place. Therefore, the powerful noble class showed the figure of 'hierarchical marriage' with the woman of same descent family. It was the unavoidable method as the number of marriage partners decreased. The case of the middle or low class was different from that of the high class. The classes concentrated on the marriage within village (ri (village) unit) to reinforce the local solidarity. It was found that in inner-hyeon marriage, the marriage within village of the middle class shared more than 70%. They tried to maintain and reinforce their social solidarity and search for convenience of life through overlapped marriage on the basis of small local society unit. It is assumed that it showed the type of mutual cooperation for agriculture labor. The marriage of the middle or low class was not intentional or political when compared to that of the high class. Usually, the class tried to supplement weak decent family and reinforce mutual solidarity through the marriage in near place. Unlike the high class that has formed clan village, the class could find the marriage partner more easily in near place. The class was gakseongbati that had weak local foundation so it was easy for the class to find marriage partner in near place. The marriage of this class did not concentrated on paternal line. 'Local marriage' that without the classification of father's or mother's relative, the woman of decent family left to near place was relatively active. The narrow marriage network means the reduction of human relation or activity. After all, it caused the result to firm the relation between the high and the low. Because of the reason, the scope of marriage worked as the standard to classify the high and the low.

泰山碧霞元君是在中国各地最有名、影响最大的女山神。碧霞元君的称 呼是宋代真宗封号的。此前, 很多文人曾经把泰山的神秘景观比喻到泰山 仙女, 玉女创作过诗篇。从文人的审美印象的泰山女神慢慢地降临到人们 生活里，形成了一种信仰。至于碧霞元君的来历有多种说法。从来历分析 碧霞元君大概有三种神格。最普遍的说法是她是黄帝的女儿，或者黄帝派 遣人间的玉女。碧霞元君和黄帝的关系直到政治统治者的重视。因为在中 国人的心目中, 黄帝就是中国始祖， 受黄帝认可的碧霞元君也代表中国 国家的正统。所以历代很多皇帝举行封禅仪式后, 还给碧霞元君做祭祀。 这也是他们巩固自己政治势力的一种行为。在民间的碧霞元君信仰除了泰 山周围山东地区以外更广泛地传播到中国各处各地。碧霞元君信仰以庙会 的形式来传承到今天。

This study has discussed the identity of Colonial people by examining an implicitly contradictory stance shown in some articles written by the members of the sight-seeing party. The following is a summary of the observation. In chapter 2, Kim Jaegyo's articles on observing inland was analyzed. While he criticized costumes, trade and imperialistic attitudes of nations, standing against the logic of colonial powers, he could not but to accept colonial domination having dependency on the colonial power. Here, such a contradictory awareness of a subject of colonial modernity was seen in the context of 'crack' of stance. It was followed by chapter 3 in which the independence of the members of the sight-seeing party reinforcing national identity in proportion to the colonialistic attitude to see Chosun from the viewpoint of imperialism was scrutinized. As such, this study illuminated the identity crisis in a contradictory situation between the colonized people and Chosun people. It also demonstrated there was a grey area where cooperation and resistance against the colonial power were intersected. This study argued that even though the dispatch of the members of the sight-seeing party in observing inland which was executed as a means of exhibitional cultural politics to induce the acceptance of colonialism, and to intend legitimacy and efficiency of the reign, the observing Inland itself became a trigger to form the colonized people's amorphous identity without being fully internalized or incorporated into the colonial power leading to establish cooperative but resisting halfway colonial subject.