著者
池 明観
出版者
東京女子大学
雑誌
東京女子大学附属比較文化研究所紀要 (ISSN:05638186)
巻号頁・発行日
no.48, pp.p135-160, 1987

Historiography in Korea was very much affected by Japanese colonial rule, 1905 to 1945. Some historians were inclined to describe the contemporary history of Korea using a kind of eye-witness report style. Others focussed on finding a glorious period of national history to maintain national pride. These historical writings could be regarded as nationalist histories. Shin Chai-ho and Choi Nam-sun devoted themselves mainly to Korean ancient history, tracing back to the mythological age of Dangun. Shin and Choi had in common the purpose of resisting the historiography of Japanese scholars writing about Korea who claimed that Korea had been under the sovereignty of China without having its own independence, and even that for some time in ancient times Korea had been ruled by Japan as well. Shin described Dangun as ancient kings who had also been priests. He said that the dynasty lasted about 1500 years and was followed by the Puyo dynasty, which ruled for another 1000 years. Geographically, these dynasties covered the north-eastern part of China and Korea. They kept their people in continuous struggle with the Chinese people. Shin declares that most of these historical facts were lost because the oldest history, the "Samkuk Sagi" was written in the 12th century by Kim Bu-shik, a Confucian and loyal to Chinese culture. Thus he eliminated and distorted many historical facts of ancient Korean times, according to Confucian principles. Shin attempted to document historical facts of ancient times, so as to maintain national pride, using fragmented records he found mostly in Chinese historical materials. In doing so, Shin interpreted Korean history in political terms. He hoped to strengthen the patriotism of the Korean people so that they might win their national independence. He was in exile from 1910 until 1936, when he died in a Japanese prison in Manchuria. On the other hand, Choi, who was ten years younger than Shin, inherited Shin's attitude towards Korean history, but he gradually tended to interpret Korean history in cultural terms. He remained in Korea, which was under the strict control of Japanese colonial rule, and therefore could not interpret Korean history in political terms. He hoped to search for national identity in Korean culture. This resulted in his claim that both Korean culture and Japanese culture shared the same roots in ancient times in Shinto, the religion of east Asia. Choi's original purpose was to maintain the cultural superiority of the Korean people over the Japanese, yet he compromised this stand under Japanese rule. He was made to stand trial in a Korean court after the war ended, which indicted him for his cooperation with the Japanese before 1945. We may say that the historiography of Shin and Choi demonstrates two ways of living and thinking during the dark times of modern Korea under Japanese rule. One view of history was written by a historian who was in exile-a political view that was hoped to be useful for the independence movement. The other was used by a historian who lived inside Korea and hoped to survive first and resist as much as possible within the parameters of a situation controlled by colonizers. It is unfortunate that both of them were forced to frame their historical thought largely in opposition to the interpretation of Korean history done by Japanese scholars, who based their interpretation on their discriminatory attitudes towards Korean people and on Japanese political motives. At the same time, it is a pity that under this situation, both of them overlooked many important historical truths which may be said to have been left for the next generation. It is noteworthy that at the present time in Korea, while engaging in the democratic movement, historians have adopted the nationalist history of Shin Chai-ho, hoping their historiography may cast some light on the present political dilemma.
著者
江口 裕子
出版者
東京女子大学
雑誌
東京女子大学附属比較文化研究所紀要 (ISSN:05638186)
巻号頁・発行日
no.18, 1964-12

The present essay is a sequel to my previous one on Akutagawa and Poe, which dealt with their technique of short story writing. The purpose here is to investigate the nature of their common preference for the strange, the mystical and the bizarre as subjects, and to make clear the differences as well as the similarities between the two writers by analyzing some of their macabre writings. Both wrote of mystery, terror and strange fantasies. They were both deeply preoccupied with the mystery of human existence-death, life after death, madness and such psychological abnormalities as dual personality, hallucinations, obsessions and nightmares. From his early years, Akutagawa was fond of ghostly tales and was well acquainted with the writers of Gothic romances, of whom Poe was one. It was Akutagawa who first discovered and introduced to Japanese readers Ambrose Bierce, one of Poe's successors in America. It is not, therefore, surprising that Akutagawa seems to have been more or less indebted to the writers of the Gothic tradition for the mood of his writings. He customarily endeavored to write for a weird, thrilling effect, but meanwhile impressing his readers by the use of artistic verisimilitude. His earlier works, however, prove that he failed in his attempt to make them realistic and truly believable; they seem to be little more than products of his calculating intellect and craftmanship. On the contrary, the superiority of Poe's writings is not merely a matter of literary art, but of making a full use of his own inner experience to enrich his literary world. The secret of Poe's tales of mystery and terror lies in the excellent blending of his imagination and analytical faculty, a blending which enabled him to reach far into the abyss of the human mind in its conscious or subconscious conditions, and to present the tragic drama of the mind under such critical conditions, as for instance, the awareness of going mad. There is a powerful realism in his tales. No stock characters of the conventional Gothic romance-ghosts, witches, devils and vampires-appear; rather, in most cases, the plot, the characters and the situations all belong to real life, and terror is explored on the basis of human and realistic phenomena. When Poe adds artistic verisimilitude to this basic realism, his works are at their best. It was only in his later years, when Akutagawa confronted the gruesome reality of his own diseased mind and presented the states and processes of its disintegration as they really were, that he could write with impressiveness. In my opinion, Akutagawa rivaled Poe for the first time in Haguruma, where he too created the "terror of the soul" which was Poe's special province.