Korean | English

pISSN : 1598-8457 / eISSN : 2508-4550

2020 KCI Impact Factor : 0.56
Home > Explore Content > All Issues > Article List

2020, Vol., No.76

  • 1.

    The Meaning and Publicity of the Gugeo-Sunhwa (purification) Policy

    CHUNG, HEE CHANG | 2020, (76) | pp.5~32 | number of Cited : 0
    The efforts for the purification of the Korean language have been made through new attempts and methodological reflection on the subject language, the way it is purified, and the refined words In addition, a new alternative can be proposed to maximize “publicity” from a new perspective on purifying the Korean language. Focusing on the capability of purifying the Korean language in the use of language in the public domain means that discussions on areas where pure language is used will take place in earnest following the preparation for the possible alternatives to the subject, the method of purifying language, and the refined words. Language in the public sector can be evaluated as an environment that can realize the legitimacy and effectiveness of Korean language purification. The goal of purification to realize an easy and highly communicative language ensures the legitimacy of the purification of the Korean language and the clearness of producers and beneficiaries enhances the effectiveness of the purification efforts. Preemptive application of the standard of purifying the Korean language in proposing public language can be expected to dramatically increase the probability that the purified language will be distributed and settled.
  • 2.

    Critique of Human Desire through the Structure of Confrontation in Faust

    SHIN JONG RAK | 2020, (76) | pp.33~57 | number of Cited : 0
    Faust is not only a work that predicted the future in the period of Goethe but also is a confession of part of the author’s own life. Goethe began writing the novel in his youth when he was in his twenties and the broad experience of his author amalgamated into it, thus making it a much more convincing and wonderful work. The work was completed a year before Goethe’s death and it reflected the life of a modern man. Goethe himself was a man who was constantly trying to be a Faustian. He devoted himself to writing throughout his life, and in particular Faust, which he wrote until his death in 1832. Faust is at odds with his own inner malice and pursues instinctive desires. His sexual appetite ultimately leads to the destruction of an innocent girl and her family. In Faust, Goethe shows how the self-esteem and the desires of a man bring about the inevitable consequences when they are not based on self-retrospection. The modern man focuses on the progress of civilization but does not think about how the result affects the individual and humanity. Goethe warns us of the possibility that the realization of human desires — when devoid of self-examination — would someday destroy people’s lives and even humanity.
  • 3.

    History, Its Circling and Displacement -Innovation in Lay of Igor’s Campaign-

    CHOI Jung Hyun | 2020, (76) | pp.59~95 | number of Cited : 1
    The view on history exposed by the author of the Slovo o Polku Igoreve can be seen as a repetitive one, presenting the current reality as a reproduction of a past reality’s variation. In the same way as the historical facts that are repeated over and over again were seen as the negative elements which brought about a crisis to the contemporary Rus’, overcoming the crisis ― if analyzed through the prism of naturally putting old history to rest and of comparing the ‘old’ with the ‘new’ age ― can be further thought as a question of a ‘difference’ from the past, or the ‘innovation’ of the period. The attitude of catching up with the factual meaning of history thoroughly following the cause-and-effect relationship and a strict sense of historical inquiry of the Slovo’s author, who attempts to find a solution to the disorder of the present by delving into the chaos of the past, among many others, demonstrate an aspect different from that of the traditional ideas of the contemporary scribes. Based on such an innovative perception of history, the author reveals his inclination toward a ‘new’ history, different from the chaos-ridden old history. As a part of his understanding of the world, his historical view does not end here but rather moves on to traverse the depths of the ‘new poetics’, which has grown enough to reflect the new age.
  • 4.

    The Establishment and Operation of Yebu in Silla

    Han Young Hwa | 2020, (76) | pp.97~127 | number of Cited : 2
    Silla had established official posts and offices in earnest since the reign of King Beopheung. Of them, Yebu (禮部) was established in the 8th year of King Jinpyeong (586) and was in charge of sacrificial rites and rituals. In the case of national ancestral rites of Silla, or the ancestral rituals of Sijomyo (始祖廟, Shrine of the Dynasty’s Founder), the king’s sister was in charge four times a year. The records of A.D. 525 and A.D. 539 of Cheonjeon-ri Gakseok of Ulju(蔚州川前里刻石), which is supposed to have been erected during the reign of King Beopheung, show that the figures who accompanied the honored parade of the royal family were in charge of preparing and performing ancestral rites. In particular, the records of A.D. 539, which include the honored parade of the Great Queen, the queen of King Galmun, and the prince, shows the figure “Yesin (禮臣)” who managed the duty specifically. Duties in charge of ye (禮) such as “Yesin” led to the establishment of the Yebu during the reign of King Jinpyeong. Yebu organized Daedoseo (大道署), Eumseongseo (音聲署), Gukhak (國學), Jeonsaseo (典祀署) and Sabeomseo (司範署) as its affiliated offices under its umbrella in turn. In terms of organization process, the duty of Yebu was developed in three directions; Sacrificial rites (Jeonsaseo, Eumseongseo), transferred from existing beliefs to national beliefs; Buddhism (Daedoseo), officially recognized since the reign of King Beopheung; rituals(Sabeomseo, Gukhak, Eumseongseo) based on the Confucian rites. There were five affiliated offices in Yebu, but not all had the same rank. Daedoseo, Eumseongseo, Gukhak were high-ranking offices with the highest post as Gyeong (卿), while Jeonsaseo and Sabeomseo were low-ranking offices with the highest posts as Gam (監) and Daesa (大舍) respectively. The difference in rank reveals the most essential duties of Yebu. In other words, it reflects the fact that Jeonsaseo and Sabeomseo which were low-ranking offices, were more dependent on Yebu than high-ranking offices. It is presumed that the core duty of Yebu was performing both sacrificial rituals as national rites and Confucian rites.
  • 5.

    Masao Maruyama’s Recognition of China Manifested in Studies in the Intellectual History of Tokugawa Japan

    Lim, Tai-Hong | 2020, (76) | pp.129~165 | number of Cited : 0
    This paper is aimed at examining Masao Maruyama’s (丸山眞男, 1914∼1996) recognition of China manifested in Studies in the Intellectual History of Tokugawa Japan, which was published in 1952. The book is composed of three papers written by Masao Maruyama himself from 1940 to 1944. This paper examines Maruyama’s own point of view on China from the following four perspectives: 1) a deductive approach; 2) a stance of Hegelianism; 3) a research method from the viewpoint of social science; and 4) the rhetoric of ‘datemae(建前)’, and inquires into his perception of China: 1) ‘a nation in early years’; 2) ‘continuing empire’; 3) ‘a country repeating collapse’; and 4) China being ruined again. Maruyama’s theory on China, influenced by Hegel, is ultimately based on historical determinism reflecting the current situation and also on the eschatological theory of historic development. It is the same argument that the Asian countries except Japan have a natural defect of being incɑpɑble of accomplishing modernization. His thought is no better than determinism that the countries are naturally colonized by other nations, are troubled by the civil war, and are only waiting for the grim future. Maruyama paid attention to Ogyu Sorai’s thought and understood the separation between politics and morality as a bud of modernity in Sorai-gaku or Sorai-Learning. However, in fact, other scholars in those days of Japan such as Neo-Confucian scholars still emphasized the Confucian morals. Maruyama criticized familism of Confucianism, and comprehended all the Confucian thoughts as a unworthy one. He after all denied the advantages of universal morals and ethics in the thoughts of Confucianism. The paper also examines that Maruyama’s recognition of China involves these aspects.
  • 6.

    A Study on the Possibility of Developing Visual Cultural Contents of Submarine Relics ‘Domitri Donskoi’

    YI YONG JOU | 2020, (76) | pp.167~196 | number of Cited : 0
    The study was started on the premise that video and cultural contents can be developed by storytelling the historical facts of the Russian cruiser Dmitri Donskoi, which was reported to have sunk in the deep waters off Ulleung Island during the Russo-Japanese War in 1905 and whose existence was discovered by the Korea Institute of Ocean Science and Technology (KIOST). Furthermore, it is not only the exploration of the sunken ships buried in the deep sea and the meaning and value of the salvage ship, but also the diagnosis of a possibility that it will go beyond diagnosing the present and future of Korea’s marine science and technology, and introducing the development of marine science and technology and its achievements. Using various historical facts and stories related to the sunken ships buried in the deep sea and the results of various research achievements of deep sea exploration and salvage technology and marine scientists as a source content, the related companies can sift together new cultural elements to create an economic added value, such as drama films, underwater exploration documentaries, historical documentaries, animations, TV dramas, and educational contents.
  • 7.

    The Fourth Industrial Revolution and Another Path of Humanities: Focusing on Germany

    Yun-Sun Kim | Jong Kwan Lee | 2020, (76) | pp.197~220 | number of Cited : 2
    Abstract PDF
    Since the mid-18th century, the industrial revolution has evolved into the fourth industrial revolution, driven by the digital revolution. The starting point of the Fourth Industrial Revolution can be found in the establishment of Germany’s high-tech strategy, as a manufacturing powerhouse, that will continue to lead the competition in the future. To this end, from 2004 until today, the German government has supported a large number of projects. The results of the first study were announced by Merkel in August 2006 as a “high-tech strategy”, followed by a manufacturing innovation strategy called “Industrial 4.0” in 2010 and a “fourth industrial revolution” in 2016. The key to penetrating this series of processes is digitization. Digitization leads to qualitative changes in the industrial environment, resulting in qualitative changes in labor, and further demands for qualitative changes in education. In order to successfully innovate manufacturing, other social conditions require innovative solutions to be realized. This paper examines what humanities look for in Germany during this Fourth Industrial Revolution. To this end, I would like to examine the correlation between the emergence of the Fourth Industrial Revolution and the Digital Revolution, and briefly examine the digital humanities that emerged as a new branch of the humanities and industry 4.0-labor 4.0-vocational education 4.0 reflecting German characteristics. In this way, I would like to suggest an aspect of the practical use of German humanities in relation to the Fourth Industrial Revolution.