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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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Recently people are raising their voices over the examination and settlement of the past. However, pro-Japanese is a heartbreaking issue for all of us, that cannot be disputed simply based on results or motives. Evaluation of literary works and writers during the period of Japanese imperialism must be made comprehensively in the other-centered study. Nevertheless, it seems that Han Yong-Un's literature and life are framed to be a cultural form necessary for
maintaining our historical identity out of obsession to the settlement of the past. This article is my secondary study to inquire into the question. Han Yong-Un is mainly concerned with liberation. This is evidenced by his daughter's memory. She said "my father was a politician". and Lee Neung-hwa evaluated Han Yong-Un with a reformative Buddhist monk who advocated Destruction first construction second. Since he tried to publish The Theory of
Chosun new Buddhism(『朝鮮佛敎維新論』,1913) and The Encyclopedia of Buddhism(『佛敎大典』,1914) and to establish the Buddhist Alliance(1914) after the failure of the Imjejong(臨濟宗) movement(1912), his absence from the Buddhist circle from September 1914 to September 1916 showed that he could not do by the resistance of the Buddhist circle under the influence of the government-general. Realizing that the true value is discovered only after passing through the present reality damaged, he, who had been alienated from the Buddhist circle, came back to Gyeongseong(京城=Seoul) in autumn 1916. His article Three Days with Old Paintings and Calligraphic Works(『古書畵의 三日』) published in MaeilShinbo(『每日申報』,1916.12.7-15) draws attention as a turning point of his life and literature. He had visited enlightenment thinker O Se-chang, who had collected a lot of old paintings and calligraphic works, and recognized the meaning of tradition and history, watching genuine works created by 1,291 ancestors throughout 1,200 years. There he also met writers of Yusim(『惟心』,1918) that he would publish later and the leaders of the 3.1 Movement(1919). In addition, he had sought for historical lessons and superiorities in moral culture through criticizing the contents and ideas of old paintings and calligraphic works rather than appreciating them aesthetically. Such neo-traditionalism shows a sense of history more actively than the leaders of Enlightenment that advocated the power of education and economy without independence in the 1910s, critical affirmation of tradition distinguished from the denial of tradition, and an utilitarian viewpoint with the purpose of digging up historical lessons different from the classicism of the Moonjang(『文章』) group in the 1930s who pursued aesthetic cognition through affective rapport with antiques. Confirming through the impressive experience that remains from the past are the root of peoples spiritual life, he advocated mindculturalism armed with moral culture and practical action and found a starting point for making a breakthrough in the reality of a colony swept by material civilization. Here the most noteworthy book is Jeongseongangeui Chaegeundam(『精選講義 菜根譚』,1917).
maintaining our historical identity out of obsession to the settlement of the past. This article is my secondary study to inquire into the question. Han Yong-Un is mainly concerned with liberation. This is evidenced by his daughter's memory. She said "my father was a politician". and Lee Neung-hwa evaluated Han Yong-Un with a reformative Buddhist monk who advocated Destruction first construction second. Since he tried to publish The Theory of
Chosun new Buddhism(『朝鮮佛敎維新論』,1913) and The Encyclopedia of Buddhism(『佛敎大典』,1914) and to establish the Buddhist Alliance(1914) after the failure of the Imjejong(臨濟宗) movement(1912), his absence from the Buddhist circle from September 1914 to September 1916 showed that he could not do by the resistance of the Buddhist circle under the influence of the government-general. Realizing that the true value is discovered only after passing through the present reality damaged, he, who had been alienated from the Buddhist circle, came back to Gyeongseong(京城=Seoul) in autumn 1916. His article Three Days with Old Paintings and Calligraphic Works(『古書畵의 三日』) published in MaeilShinbo(『每日申報』,1916.12.7-15) draws attention as a turning point of his life and literature. He had visited enlightenment thinker O Se-chang, who had collected a lot of old paintings and calligraphic works, and recognized the meaning of tradition and history, watching genuine works created by 1,291 ancestors throughout 1,200 years. There he also met writers of Yusim(『惟心』,1918) that he would publish later and the leaders of the 3.1 Movement(1919). In addition, he had sought for historical lessons and superiorities in moral culture through criticizing the contents and ideas of old paintings and calligraphic works rather than appreciating them aesthetically. Such neo-traditionalism shows a sense of history more actively than the leaders of Enlightenment that advocated the power of education and economy without independence in the 1910s, critical affirmation of tradition distinguished from the denial of tradition, and an utilitarian viewpoint with the purpose of digging up historical lessons different from the classicism of the Moonjang(『文章』) group in the 1930s who pursued aesthetic cognition through affective rapport with antiques. Confirming through the impressive experience that remains from the past are the root of peoples spiritual life, he advocated mindculturalism armed with moral culture and practical action and found a starting point for making a breakthrough in the reality of a colony swept by material civilization. Here the most noteworthy book is Jeongseongangeui Chaegeundam(『精選講義 菜根譚』,1917).
목차
1. 기억의 거울과 과거의 복원
2. 한용운의 소외와 불교계의 동향
3. 서화 배척당과 고인의 잔영
4. 국민의 정신적 생명과 그 뿌리
5. 시대의 불운과 운명의 행운
참고문헌
Abstract
참고문헌 (16)
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