2019, Vol.76, No.3

This paper argues about the relationship between the works of Kim Sa-ryang and the German Literature regarding the following three aspects; the literary criticism of Kim Sa-ryang and the German literature, his writings and the form of the Bildungsroman, and his praxis and the revolution. First, Kim Sa-ryang posited the identity of the literature of the colonial Chosun in the face of the crisis of the language of the colonial Chosun. While the literary scholars of Japan put Japan and Germany in the same position, Kim Sa-ryang dignosed the present stage of the literature of the colonial chosun by the analogy with the historical development of the German literature regarding a gap between the western and the non-western. He waited for the presentation of “Goethe of the colonial Chosun” considering the literature of the colonial Chosun at that time through the lends of German enlightenment. He expected the formation of the new identity of the Chosun literature by accepting the foreign literature, and a literary exchange between the literature of the colonial chosun and the Japanese literature and the world literature by the praxis of the translation. Kim Sa-ryang was concerned about the distance between the reality of East Asia and the form of the west through his writings. He expressed his discontentment with his novel to the Taiwanese writer Long Yingzong although he earned his fame as a writer in Tokyo when his work “Into the Light”(1939) was nominated for Akutagawa Prize. “Into the Light” was about the friendship and growth of a student in the context of a school as the institutional space and thmale-dominated society, which was simliar to the form of the late Bildungsroman including Demian of Hermann Karl Hesse earned a broad readership in Japan. “Into the Light” of Kim Sa-ryang was the representative novel of the modern literature in the non-West in terms of the form of the novel; its western form was in combination with the reality of the non-West. The Bildungsroman as a form of the novel was centered around the mobility and historical consciousness of western modern Bourgeois. However, Kim Sa-ryang was in the double bind as a non western-colonial writer. Given that, it was impossible for him to achieve the ideal of “Bildung”; the aim of the “Bildung” is to achieve maturity in harmony with one's self and society. Afterwards, Kim Sa-ryang explored the possibility of salvation from the religion and the Chosun or the past banished from the present during the wartime while he put an end to having a sense of consciousness of the lineal time in his work “Angel”(1942). Third, Kim Sa-ryang performed his literary act regarding the relationship between the literature and revolution. Kim Sa-ryang understood Heine as a writer who criticized Germany in his exile for love of his country. Even though he kept interested in the works of Heine, he could not fully elucidate the works of Heine because of the censorship. After escaping to Yenan in China in 1945, Kim Sa-ryang was able to reconsider the relationship between literature and revolution fundamentally. In Yenan he confronted the tradition of the folk literature in East Asia, and he discovered the possibility of literature whose subject was not the intellect but the folk. In Yenan, Kim Sa-ryang wrote his play, and his play is the representative work explores the possibility to deconstruct the western literary form with the reality of the non-West. The literary praxis of Kim Sa-ryang as the non-western writer who studied German literature in Tokyo Imperial University culminated in the East Asian Literature with a focus on the life of the folk. The topic of “Kim Sa-ryang and German Literature” leaves a further task of establishing a relationship between modernity of East Asia and Western literature.

Revitalized Yangming School in Colonial Modernity: Is Jung Inbo’s Yangmyeonghak Yeonron Countering Takahashi’s History of Korean Thoughts?

Yi, Hye-gyung | 2019, 76(3) | pp.213~250 | number of Cited : 5

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The Birth of Traditional Medicine’s ‘New Classic’ in the 20th Century: Lee Jema (李濟馬) and Sasang Constitutional Medicine (四象醫學)

KIM, SEONG SU | 2019, 76(3) | pp.251~285 | number of Cited : 4

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Lee Jema and his Sasang Constitutional Medicine is a brainchild of traditional Korean medicine, and praised highly as a unique medical ideology. His book Donguisusebowon (Longevity and Life Preservation in East Medicine, 東醫壽世保元), published in the late Joseon period, was not regarded as highly as he had expected in the beginning. His medical approach was introduced as Sasang philosophy in Hanbangeuiyakgye (漢方醫藥界), an institutional journal for the Association of Joseon Physicians, the first association for doctors of oriental medicine organized in the 1910s. His philosophy evolved into Sasang theory, and yet, it hardly settled firmly in the circle of oriental medicine in Gyeongseong. Then in the mid-1920 and afterwards, his reputation began to grow. This was facilitated by Lee Eulho (李乙浩), one of main discussants in disputes between Eastern and Western medicine that arose in the 1930s. Lee Eulho defined nature of Lee Jema’s theory as constitutional medicine, and introduced a philosophical, medical, and pharmacological analysis of Sasang Constitutional Medicine to the public through newspaper articles. Eventually Lee Jema became one of leading medical figures of Joseon Dynasty, and his book Donguisusebowon was raised to the status of one of two pillars in the medical society along with Heo Jun’s Donguibogam (東醫寶鑑). This transition, or the process by which new classics came to be established in Oriental medicine, showed how a basis for medical authority shifted from medieval norms related to social status to academic integrity and perception of the public. One of interesting aspects in debates regarding Lee Jema and his book Donguisusebowon is that while the emphasis of Sasang Constitutional Medicine is based on a nationalistic view, the academic backgrounds — medicine in particular — of the figures who tried to reassess Lee Jema had little to do with a nationalistic view. Jang Gimu (張基茂), Jo Heonyoung (趙憲泳), and Lee Eulho all had extensive academic expertise, and they were also strongly affected by academic atmosphere and trend in Japan. Presumably this was possible because medicine is an academic discipline that operates on dual layers of theory and practice.

Ideology of Positivist Historiography: Historicism in Colonial Korea

Hong Jong-wook | 2019, 76(3) | pp.287~323 | number of Cited : 8

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An Alternative View on the Clay-band Rim Pottery Communities of the Central Part of Korea

Man-Yeong Song | 2019, 76(3) | pp.327~368 | number of Cited : 13

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The clay-band rim pottery communities of the central region of Korea have been understood thus far from the point of view of migration, of coexistence and conflict between migrants and indigenous peoples, and in terms of exchange and reorganization. In addition, the migration of foreign residents has been regarded as a cause of cultural change, bringing about the regional integration of the wider area and transformation into a fully class-divided society. The purpose of this paper is to examine whether there are any problems with the logical structure of such a perception, and to consider whether it is a descriptive frame that is consistent with archaeological data, and to suggest alternative interpretations if required. The migration theory for the clay-band rim pottery group, which was developed by combining the methodology of making historical records as a prerequisite for annals and cultural interpretation with the epistemology of regarding a specific archaeological assemblage as a representing a population group, is an unconfirmed entity. Also, the dating of the clay-band rim pottery sites has been based on the theory of systematic awareness, coexistence, and conflict. However, no verification has taken place and occasionally errors of chronology have been identified in relation to the overlapping of dwellings and the relationship of artifacts. Therefore, relationship network theory is presented as the basis for an alternative interpretation. It is proposed that the indigenous group formed strategic networks for social integration and stratification in the process of transformation which involved the dissolution of large villages, their dispersion and the miniaturization, and the emergence of a mixed economy, which had taken place since the middle of the Bronze Age. In other words, it is argued that the indigenous group gradually accepted clay-band rim pottery and the Slender Bronze Dagger culture through a wide regional network that connected the Liaodong region, the northwestern areas of the Korean Peninsula, and the mid-western areas of the Korean Peninsula, and that the culture had spread through the regional network via nodes such as ritual sites.

Oh Jang Hwan’s Metanoia: Preparatory Review on the History of the Intellectualism from 1930s through 1940s

Igkyun Kim | 2019, 76(3) | pp.369~401 | number of Cited : 1