The purpose of this research is to explain the daily life, social, and intellectual turn caused by the modern transformation from the Late Period of Chosǒn to Japanese Colonial Era through a Confucian Intellectual named Hae-ak(海岳) Kim Kwang-... The purpose of this research is to explain the daily life, social, and intellectual turn caused by the modern transformation from the Late Period of Chosǒn to Japanese Colonial Era through a Confucian Intellectual named Hae-ak(海岳) Kim Kwang-Jin(金光鎭, 1885~1940), who migrated from a rural area to an urban area, as well as clarify the new trend of Confucian Intellectuals. In addition, this research aims to explain the transculturation of tradition and modern brought by urbanization in the modern history of Korea, and identify the historical transformations and logic that led to the emergence of individual affirmation and emphasis on ego in society that puts priority on nation. For this, the study focuses on representing the daily life, family life, social activities, and Uisaeng(醫生) activities of Kim Kwang-Jin after his migration to the city, and seeks to explain the relationship between them and his intellectual achievements. Kim Kwang-Jin was from a Hyangban(鄕班) in Bian-myeon(比安面), Uiseong-gun(義城郡), Gyeongsangbuk-do(慶尙北道). He was an independence fighter, educator, Uisaeng, and a thinker. As he originally came from a rural area, his migration to and experiences in the city brought profound changes in his daily life as well as social and intellectual domains. He learned the knowledge of modern era at Uihyeonseoru(友弦書樓) and Hyeopseong School(協成學校) in Daegu(大邱), and dedicated himself to independence, education, and social movements. However, a more decisive change was made when he moved to Daegu in 1924. His ‘migration from a rural area to an urban area’ meant his separation from the traditional Hyangban life and began living in a secular city environment. Kim Kwang-Jin decided to move to a city for his children’s education. Conflicts among family members intensified regarding education and marriage in particular. Meanwhile, Kim Kwang-Jin became ‘Uisaeng’ to maintain his living, During the Japanese Colonial Era, Uisaeng was regarded as having lower status than doctors and was alienated from the modern medical system. However, in the poor medical circumstance, Uisaeng in fact played an important role in medical service and sanitary administration. Kim embraced the modern medical science and wrote ��the Principle of Up and Down in Medicine(醫學升降法)��, a new theoretical book on traditional medicine. Such transculturation can be found from the identity of doctor, medical practice, and the management of medical business. Likewise, the cultural tension Kim Kwang-Jin experienced after his migration to the city shows the birth of ‘urbanites’ that newly emerged in the modern Korean history and their predicament Amidst this predicament, Kim Kwang-Jin organized his thoughts into ‘Gihak(機學)’ and the ‘Theory of Jijeongyok(知情欲).’ Gihak is an academic field that pursues knowledge in a scientific and logical way with an aim to predict and change society. This shows Kim Kwang-Jin’s attitude of exploring knowledge as well as his social and scientific awareness. Also, the ultimate goal of Gihak is national independence, which shows Kim Kwang-Jin’s cultural nationalist side. Furthermore, Kim Kwang-Jin identified humans as the Trinity of knowledge(知), emotion(情), and desire(欲), and especially asserted that ‘desire’ must be affirmed. Theory of Jijeongyok has historical significance as it theorized the issue of desire that erupted powerfully in the popular culture from the mid-19th century. ，韩语论文网站，韩语论文题目 |
