earticle

영어

In the lead of new civilization theory of Joseon since early 1900s, Yookdang Namsun Choi (1890; Gojong 27~1957) planned ‘New Korea’ and attempted to realize his dream through collecting, introducing, and translating the classic texts of the East and the west. In this aspect the word that symbolizes the activities of Namsun Choi in 1900~10 can be defined as ‘classics’ and ‘translation’. This writing attempts to pay attention to such activities of Namsun Choi and study the acknowledgement of tradition presented by bringing up the tradition of Joseon as a valuable one in the reality of 1900s. Namsun Choi collected the antique books of Joseon in the early 20th century and published them. The ultimate goal was the new civilization of Joseon. Nonetheless, the plan of new civilized Joseon by Namsun Choi did not side dot on the organization of a ‘western new civilization’ completely sever from the old Joseon. In other words, in the contents of ‘new Korea’ equipped with the new civilization, the values of the old Joseon are placed as a factor of an axis of new civilization as the essence of the people. It can be confirmed by the fact that the magazines Namsun Choi published for the new civilization of Joseon called ‘Sonyun’ and ‘Chungchoon’ carried traditional three verse ,Chinese poetry, and Eastern classics along with the new civilization knowledge. Namsun Choi brought up the [Gyukmongyogyul] of Yoolgok Yiyi as the best classics for boys of Joseon to develop themselves. Although Namsun Choi brought up the 󰡔 Gyukmongyogyul󰡔 in the context of Joseon in 1910s, he made it go through a process of a certain appraisal to modify the details according to the periodic context. In addition, he arranged it along with the lessons and receptions of the West and Japan. By doing so, [Gyukmongyogyul] was allowed to be approved as a value to be generalized in the context of Asia or the world rather than being only limited to the classic within Joseon. The most distinguishable factor in the selection of classics in [Sonyun] is the [Sonyunnonuh]. By beginning the serial publishing of [Sonyunnonuh], the [Nonuh] was established as a classic with ‘the most precious and constructive lesson’. Likewise, the approval and reinstatement of intelligent, traditional values within Joseon and the East is together with the acceptance of the western materialism and knowledge in Joseon’s efforts for the civilization of Joseon. According to Namsun Choi, the meeting between the tradition and the new civilization has come with the tangible wealth and the special expansion of the West. Namsun Choi took a method of summoning the intangible assets accumulated from the ‘ rich time’ of Joseon rather than attempting to expand with the same way as the West or the external (Japan). The method of summoning it to the current moment was, as mentioned in the above, ultimately ‘a form of re-arrangement of the past in the view dominated in the present’. The Yoolgok’s 󰡔 Gyukmongyogyul󰡔 was presented not as a stale book with Confucian lessons that need to be discarded but a new text of lessons of the East and the West after appraisal while 󰡔Nonuh󰡔 was presented newly as the 󰡔 Sonyunnonuh 󰡔 which goes beyond the serious consideration and calling the original version as the noble one and eliminates the Chinese-character based original one and conveys the significant lessons easily for the ‘Sonyun(the youth)’, or the future of civilized Joseon. Consequently, the tradition was newly proposed in the ‘present’ as a crystal with the essence of the people within the accumulation of time.

한국어

이 글은 六堂 崔南善(1890:고종27∼1957)이 1900~1910년대 벌였던 동서양의 고전/텍스트를 수집, 소개, 번역하는 활동을 중심으로 그의 고전과 전통에 대한 인식이 어떠했는가를 살피는 것을 목적으로 한다. 자기 내적 인식의 길로서 전통의 재발견과 복원이 이루어지는 지점과 방식, 그리고 그 안의 논리가 이 글이 관심을 갖고 살펴 보고자 하는 점이다. 최남선은 이이의 󰡔격몽요결󰡕을 1910년대 조선의 맥락으로 다시 불러 오되, 특정한 산정 과정을 통해 시대적 맥락에 맞도록 내용을 변화시키고자 했고, 서양의 교훈, 그리고 일본의 수신서와 혼합된 텍스트로 구성하였다. 󰡔논어󰡕는 <소년논어>으로 잡지에 연재되면서 한문 원문이 없는 국한문혼용체의 언해 텍스트로 제시되었다. 원문을 직역하지 않았고, 언해된 본문만 보고서는 그에 상응하는 원문을 짐작하기가 쉽지 않은 곳도 있다. 이러한 ‘고전’의 ‘번역’ 양상은 일차적으로 옛 텍스트가 근대적 교양인을 위한 독서물로 변환되었음을 보여준다. 다만, 이것은 궁극적으로 최남선이 조선광문회를 출범하며 했던 ‘眞朝鮮’이라는 말이 시사해주듯이, ‘조선’을 향한 것이었다. 조선과 신문명과의 만남은 서구의 유형적 부와 공간적 팽창 속에서 이루어진 것이었다. 여기서 최남선은 서구/혹은 외부(일본)와 동일한 방식의 팽창을 시도하기 보다는 조선의 ‘부유한 시간’과 그로부터 축적되어 온 무형의 자산들을 당대의 지점으로 소환하는 방식을 취했다. 1900~1910년대 최남선의 고서 수집과 고전의 번역 활동은 이러한 생각과 판단 위에서 이루어진 것이었다. 그 방식은 ‘현실중심적인 시각에서 과거를 재배치하는 형식’이었다. 그리고 그 현실에는 근대라는 지표, 그리고 眞朝鮮을 구성해야 한다는 목표가 작동하고 있었다.