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2006, Vol., No.38

  • 1.

    Romantic Experience of Reality and Nature in Eichendorff's Lyrics

    Sangwon Ahn | 2006, (38) | pp.7~32 | number of Cited : 1
    This thesis is a study on the meaning of nature in Eichendorff's poetry. German Romanticism in the nineteenth century was invoked by the opposition against the Enlightenment and capitalism. Since the German Romantics were very critical of their time, through their poetry they tried to deliver an ideal of the lost harmony. They concentrated on nature as an alternative to the reality. The Romantic literature figured nature as an ideal and mysterious space, which had been already materialized by modern science. However, as the ideal pursued by Romanticism was the unfulfilling infiniteness, all the Romantic literature had to base itself upon the common emotion of "longing". In the poetry of Eichendorff, nature showed double imagery of positivity and negativity. Through the magical images of nature he sensed some limits of Romanticism itself. He warned his contemporary Romantics against the risk of being isolated from the reality, which was the price they must pay for pursuing the ideal.
  • 2.

    Reception of Baudelaire in Seo Jeong-Joo's Poetry

    SangOh Lee | 2006, (38) | pp.33~56 | number of Cited : 3
    In this study, author considered influences of Baudelaire in Seo Jeong-Joo's poetry from a poetic techniques and outlook on the world of view applying methodology of comparative literature and phenomenological analysis. This means we could examine that influences of Baudelaire in Seo Jeong-Joo's poetry are not direct influence-reception relationship in which could make up comparative relationship of original freedom and transcendental modernity. Also, through analyzing symbol and imagery of eternity we compare imagery of both poet. In Seo Jeong-Joo's case, so we could analyze that transcendental eternity was related to imagery of ecological nature.
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    시조의 3장구조 미학과 그 현대적 계승

    KIM, HAKSUNG | 2006, (38) | pp.93~120 | number of Cited : 5
    이 글은 시조의 독특한 텍스트화 원리인 3장구조의 미학적 특징이 무엇이고 어떤 지향을 갖는가를 이웃나라 일본의 하이꾸와 중국의 한시미학과의 대비를 의식하면서 규명해본 논문이다. 시조에 관한 가장 원론적인 질문이라 할 시조의 미학적 본질과 그 특징을 3장구조의 미적 틀 짜기를 통해 본격적으로 궁구하면서 그러한 미적구조가 근-현대의 실험시조에서는 어떤 문제점으로 드러나고 또 현대시조에는 어떻게 구체적으로 체화되어 나타나는지를 모범적 작품사례의 분석을 통해 살펴본 것이다. 그리하여 시조는 초-중장의 반복의 미감과 종장의 전환의 미감을 3장의 완결구조에 담아 텍스트화 하는, ‘반복-전환의 미적구조’를 최대한 살리는 짜임으로 이루어짐을 규명하고, 이러한 구조미학을 통해 단시조에서는 이성과 감성, 사회성과 자연성이 어떻게 절묘한 통합과 융일의 성취로 드러나는가를 살폈다. 그러나 이러한 단시조의 미학은 솔직 담백한 감정을 절정의 한 순간으로 집약하여 드러내기에는 적절하지만 삶과 세계에 대한 인식의 깊이나 정감의 폭넓음을 드러내기에는 한계가 있어서 연시조나 사설시조 같은 다른 유형이 필요하게 되었음을 아울러 살폈다. 즉 시조의 유형적 특징과 미학적 거리는 이성과 감성, 사회성과 자연성의 어느 쪽으로도 치우치지 않고 절묘한 균형의 정감을 드러낼 때 단시조가, 감성 중의 이성과, 자연성 중의 사회성에 보다 중점을 두어 인식의 깊이를 드러낼 때 연시조가, 그 반대로 이성보다는 감성에 사회성보다는 자연성에 무게를 둘 때는 사설시조가 그러한 미감을 드러내는 데 가장 적절한 유형으로 선택되었음을 작품분석을 통해 검증하고자 했다. 또한 근-현대에 시도된 실험시조의 구조미학 분석과정에서 하이꾸가 최대한 시상을 응축하려는 축소지향의 영원을 담는 여백의 미학을 지향하고, 한시가 감성을 절제하고 감성 중의 이성, 자연성 중의 사회성을 강조하여 엄정한 조화와 균형을 추구하는 비주신형의 미학을 지향함에 비해, 시조는 非酒神型과 酒神型的 미학을 동시에 충족하는 ‘비주신형적 주신형’의 미학을 지향함을 규명해 보았다.
  • 5.

    The Holdings Current Situation and Document Value of Chinese Old Books in Kyujanggak

    김호 | 2006, (38) | pp.121~136 | number of Cited : 1
    The purpose of this study is to investigate the holdings current situation and document value of chinese old books in Kyujanggak, a well known name nationwide. especially many Chinese Old Books in Kyujanggak, for instance 《Beijingbajingtushi》(《北京八景圖詩》),《Xingshiyan》(《型世言》), 《Liuchenzhuwenxuan》(《六臣註文選》), 《Gujintushujicheng》(《古今圖書集成》), 《Longkanshoujian》(《龍龕手鑑》), are treated as rare books in China and elsewhere in the world at the present time. The value of this collection for the historical study of Chinese culture is yet to be thoroughly studied.
  • 6.

    Research?on?titles?of?Korean?language and?of?it s course subject in Japan -Analysis of?course?book?titles??for?Korean language education -

    kwon Hyun Ju | 2006, (38) | pp.137~168 | number of Cited : 1
    This essay is to research titles of Korean language and titles of its course subject, which had been available in Japanese universities, collages and high schools from 1995 to 2003 and also inquire into related problems. Firstly, there is no preferable popular textbook among universities and colleges. Each of the colleges and universities uses apposite textbooks of theirs own choice. The titles of textbooks varies Choseoneo, Hangugeo, Koreaeo, Hangeuleo. Comparatively national universities tend to prefer the title of Choseoneo. High school course book titles of Korean language varies Hangeul, Hangugeo, Choseoneo, and Hanguk·Choseoneo. Mostly it is titled as Hanguk·Choseoneo. It can be confirmed that the usage of Choseoneo as subject title is on the decrease, although it is hard to assure that Hangugeo will prevail over Choseoneo in public educational system in near future.
  • 7.

    The etymons of the protruding corners of eaves and eaves

    Park, Jae-Yang | 2006, (38) | pp.169~184 | number of Cited : 3
    I tried to prove some Korean compound words consist of Korean words and word written in Chinese characters. Sometimes, if the Korean word do not be founded in Korean words dictionary, many people think that it is from native Korean word. It makes a wrong guess. Therefore I will found out a word of foreign origin in Korean compound words. Especially, the most thing is a word written in Chinese characters. I present this ones at the last by appendix.
  • 8.

    A Relation between the Mind and the Body in Confucianism

    Eom Yeonseok | 2006, (38) | pp.185~216 | number of Cited : 5
    This essay tries to illuminate which character and meaning lie in the relation between mind and body in Confucianism, when compared with the theory of mind-body relation being summed up the philosophical conversayion about a body lately. Confucianism values more the meaning of as that of moral act than as the subject of perception. In Confucianism during pre-Ch’in dynasty, it could be said that the mind and the body were dichotomously divided according as they respectively correspond to the moral will and the subject of desire. But when mind becomes a subject which awakens the internal and moral narure, body can be a positive masetr who observes a law such as li禮 and actualizes the morality. On the other hand in Neo-Cofucianism the original mind and the material body, which respectively rely on the concept of li理 and chi氣, have the mutual opposed meaning by being interpreted evaluatively. Therefore according as whichever the mind observes between the li of the nature and the material desire, which are distinguished as the opposed twin moraly, mind and body are united monistically or divided dichotmously. Now then, the Neo-Confucianism新儒學 theory of mind-body relation can be discussed more meaningfully in viewpoint of the moral cultivation of mind and nature in preference to the ontological or metaphysical meaning. In sum, Confucianism begins with the cultivation of one's mind and body, and finishs with the practice of his bodily organization for the purpose of the realization of the moral nature. This eventually means that the body has been interpreted more positively in that the moral nature must be realized in connection with the body. That Confucianism has interpreted the body affirmatively and positively with relation to the moral practice would offer the new evaluative insight to the contemporary philosophical conversation of the body.
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    Selbsterkenntnis im Charmides. Einige Bemerkungen zu ihrer Bedeutung und Grenze

    서영식 | 2006, (38) | pp.253~286 | number of Cited : 0
    Eine zentrale Intention, die Platon in den Frühdialogen verfolgt, liegt darin, daß die Errungenschaft des wahren Wissens ausschließlich aufgrund der auf der Vernunft basierenden Selbsterkenntnis möglich ist. Der Charmides stellt eine Auseinandersetzung über den Umfang und die Rolle der auf der Vernünftigkeit beruhenden sokratischen Selbsterkenntnis dar, wie sie in dezidierter Gegenüberstellung zur sophistischen Wissenskonzeption entwickelt wird. Nicht der in den Solipsismus führende exklusive Selbstgedanke, aber auch nicht das unbegrenzte Vertrauen in die Selbsterkenntnis zeichnet die sokratische Weisheit aus, sondern vielmehr die Einsicht, daß die Selbsterkenntnis auch die Ahnung ihres eigenen Mangels und die prinzipielle Fehlbarkeit in sich begreift.