Earticle

高麗太祖는 호족회유정책을 통한 호족세력 포섭 및 지방에 대한 지배력 강화를 위한 목적으로 其人制를 시행하였다. 其人은 고려 초 지방에 대한 顧問역할을 하였으나 왕권과 정치제도의 안정이 이루어지는 시기에 이르면서 기인에 대한 중앙정부의 정책은 변화를 가져왔다. 지금까지의 기인에 대한 연구들은 주로 고려전기 기인제의 기원과 운영 방식에 대하여 정치적 관점으로 분석하면서 고려후기 기인의 변화 과정에 보이는 기인역에 대하여 苦役化내지는 賤役化 되었다고만 언급할 뿐, 기인의 지위변화가 가져온 其人役이 구체적으로 어떠한 직역이었으며 고려사 회에 어떠한 영향을 주었는지에 대해서는 상세히 다루지 못하였다. 따라서 아직 구체적으로 그 실태 가 파악되지 않은 고려시대 기인제의 기능에 대한 변화와 활용을 규명할 필요가 있었다. 이를 위하여 『高麗史』, 『高麗史節要』의 기인에 대한 기사를 분석하여 기인제의 기원과 고려전기 기인제의 기 능 및 고려왕조가 기인제를 어떻게 활용했는지 탐구하였다. 또 고려후기에 이르러 기인제의 기능과 기인역의 변동을 기인과 밀접한 관련이 있는 鄕吏의 신분과 鄕役의 변화와 함께 살펴보았다. 그 결과 고려전기 기인은 향리의 자제라는 신분적 지위와 함께 기인역에 대한 보상으로 同正職 을 받거나 토지를 지급받는 등 기인에 대한 대우를 통하여 기인역이 苦役이 아니었음을 알 수 있었 다. 그러나 고려후기 신분제의 동요로 인해 기인은 身良役賤계층으로 추락하였음을 확인하였고, 기인역 또한 고려전기와는 다르게 변화하였다. 고려전기의 기인은 출신지방의 고문, 赴擧者의 擧望등 지방의 업무를 보조하는 役을 담당하였 다. 그러나 武臣政權과 몽골침입기를 거치면서 휴한지 경작, 궁궐 건축과 같은 국가의 徭役에 이용 되었다. 고려 초 기인제의 시행 목적과는 다르게 사회경제적인 분야에서 재활용되는 현상을 보이고 있는 것이다. 이후 고역화된 기인역의 폐단으로 인해 기인제의 혁파가 건의되었으나 고려는 부족한 노동력의 확보가 절실하였으므로 기인제의 혁파는 이루어지지 않았다.

King Taejo(太祖) of Goryeo initiated the Gi-In system(其人制, bring the sons of Hojok, the powerful local gentry, as a hostage and had them escort the King) to win over Hojok through the policy to embrace and conciliate Hojok and strengthen the control over the local power. While Gi-Ins had served as advisors on local communities in the early Goryeo Dynasty, the central government policies on Gi-Ins brought a change in the period when the royal authority and policy systems were stabilized. The previous researches on Gi-Ins mainly analyzed the origin and operation system of the Gi-In system in the early Goryeo Dynasty from a political perspective. They only mentioned the roles of Gi-Ins in a changed position in the late Goryeo Dynasty to be turned into toil or menial works, rather than researching the roles in detail and their influence on the Goryeo society. In this regard, it was necessary to identify the change and use of the functions of the Gi-In system in the Goryeo Dynasty that have not been discovered in detail. To that end, this paper analyzed the articles on Gi-Ins in 『Goryeosa(高麗史, history book of the Goryeo Dynasty)』 and 『Goryeosageolyo(高麗史節要, compilation of Goryeo history)』 to explore the origin of the Gi-In system, the functions of the system in the early Goryeo Dynasty and how the Goryeo Dynasty used the system. Moreover, this paper reviewed the functions of the Gi-In system and the change of the roles of Gi-Ins in the late Goryeo Dynasty, along with the change in the status and roles of Hyangris(local officials) who were in a close relationship with Gi-Ins. The study found out that the roles of Gi-Ins in the early Goryeo Dynasty were not hard works after identifying that the government treated Gi-Ins well by giving Dongjeongjik(同正職) or lands as a reward for their roles along with the social status as the sons of Hyangris in the early Goryeo Dynasty. However, with the unstable caste system in the late Goryeo Dynasty, it was discovered that Gi-Ins fell into the class who were engaged in menial works as the commoner(身良役賤) and their roles changed a lot from the early Goryeo Dynasty. In the early Goryeo Dynasty, Gi-Ins were responsible for assisting the administration of local affairs as an advisor on their hometown or by recommending the candidates for the national examination. However, during the military government and Mongolian invasion, Gi-Ins were mobilized to serve hard works for the nation such as farming the fallow lands and constructing the palace buildings. Unlike the first purpose of the system in the early Goryeo Dynasty, Gi-Ins were reused in many socio-economic areas. Although the abolishment of the Gi-In System was discussed because of the negative impact of the roles of Gi-Ins focused on hard works, the system kept remained as Goryeo desperately needed to secure labor force.

Small local businesses such as corner shops and street markets have been severely impacted by the COVID-19 pandemic and declining consumption. A community currency is a local currency that can be used to exchange for one of the local currencies within an online community. Community currencies can be effective not only in supporting small businesses, but also in helping the local economy more vibrant, benefiting consumers in the community. An important goal of Community Currency is to foster a vibrant local economy by building mutually beneficial relationships between local business owners and customers. The purpose of this study was to identify how the existing community currencies of participating SMEs and self-employed in Seoul and Gyeonggi-do metropolitan areas contributed to commercial revitalization by category and to suggest a new or better approach to community currency operation. It also focused on presenting the best solutions for the future direction of mobile community currencies, measures that are better than current currency operations, revitalize the community and develop the economy.

최한기(1803∼1877)는 학문 연구라는 것은 마땅히 기철학이 맨 위에서 통괄하는 가운데서 진리를 탐구하고 실용을 추구해가야 한다고 하였다. 덧붙여 기철학의 하부에 위치하는 제 영역의 개개의 내용에 대해서도, 당시 최첨단의 지식을 이용하고 기의 개념을 사용해서 최신의 지식을 설명하려고 하였다. 대대적으로 서양 전래의 과학 지식을 도입하면서, 그것을 기학으로서 논한 것이 그것이다. 그러나 기학으로서 제 학문을 평가하고 위치를 부여하려고 한 학문 자세는 기학의 집필(1857)로부터 그다지 올라가지 않은 시기에 성립된 것으로, 실용에 직결된 초기의 과학 연구와는 성격이 크게 다른 것이었다. 또 그 기학 체계내의 과학 이론은 (1) 동양과학과 서양 과학의 혼합으로 구성되어, (2) 기초 이론이나 원리적인 기술이 생략되는 경우도 많고, (3) 이론 상호간에 서로 모순 되는 곳도 몇 군데에서 발견된다. 그러므로 순수한 과학 이론으로 본다면, 불완전하다고 하는 비판을 피할 수 없을 것이다.

Choi Han-gi(1803~1877) thought that learning should be a work to seek after the truth and to pursuit practical use within generalization of science of gi. And besides, as for each field under philosophy of gi, he tried to explain the newest knowledge by using ultra-modern knowledge and a concept of gi. He obtained traditional scientific knowledge of the West on a large scale and explained it through philosophy of gi. But his attitude for learning, which was a try to estimate and locate many fields of knowledge, was formed at the time not so far from his writing of Gihak(1857). It is very different from his early study of science connected directly with practical use. In addition, scientific theory in the system of his science of gi is a compound of Oriental science and Western science; there are frequent occasions when basic theory or theoretical description is omitted in it; we can find out a mutual contradiction in his theories. Therefore, from a pure scientific point of view, his Gihak seems to be blamed for its imperfection.

In this paper, we have investigated the interrelationship between the totalitarian system and Confucian ethics in the Duman River, a saga novel written by Lee Gi-yeong. The characters in the Duman River form a ‘blood community,’and the Confucian ethics is the basis for the totalitarian system of North Korea, which is required for the maintenance of this blood community. In the process of going through ‘the colonial age,’ and ‘the socialist age’ from ‘the feudal age,’ North Korea has never allow modern ‘individual experience.’ The deeper its recognition of the colony, the more impetuously North Korea has accommodated socialism. Based on the authority of Confucian ethics in the previous age, North Korea has given birth to a new power, i.e. socialism. Confucian ethics has a great role in the growth of a socialist man. The affinity between the ‘Confucian man’ and the ‘social man’in the Duman River appears in four forms. First, the characters in this novel consolidate the ‘totalitarian system’ while practicing ‘Jangyuyuseo,’ lit. ‘there is an order between the aged and the young.’ Second, the characters in this novel lead the rural community to unite together through a night school for farmers and farmers’federation, as collective constitutional organizations. Third, the characters’ honest poverty maximizes the virtue of ‘working man,’ and shows hostility toward the haves (or bourgeois), who eat the bread of idleness. Fourth, the formation of ‘farmers (laborers) : the good = the corrupt nobility-(or Imperialist Japan)-bureaucrats : the bad’ actualizes ‘Gwonseonjingak,’ lit. ‘Recommending the good and Punishing the evil,’ of the ethics in the previous age, and justifies the good farmers’ struggle to the evil bureaucrats.