• 한국학연구
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• no.54
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• pp.75-100
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• 2019

This thesis tried to find how the Manchurian Koreans who had experienced Chinese civil war, the establishment of the People's Republic of China, the Korean War and remained in the Northeast China got their identity as a Korean Chinese. Kim Chang-keol is an important writer who is regarded as a founder and pioneer of Korean Chinese literature. This is because he joined in both Korean literature of Manchuria and Korean Chinese literature in China and enabled the continuity of Korean-Chinese literature. He started from Man-sun Daily before liberation, then did literary creation in Man-sun Daily. However, in 1943, he declared that he would stop writing and broke his writing brush. It was January 1950, after the establishement of the People's Republic of China, that Kim Chang-keol restarted writing. The New Village which was awarded in Sinchoon Literary Contest of East-North Korean People's Press in 1950 showed a typical model of rural area that well developed by mutual cooperation under the leadership of the new country's new government. The following two works, The People of the Village(1951) and The Victory of the Village(1951) seem to be the novels about National Counter-revolutionary movement, but are the important works that gave a glimpse of the Korean War, the repercussions of the Korean-Chinese community in Northeast China and their perceptions of the Korean War. These two works indicated that the Korean War was to prevent the invasion of North Korea by the U. S. Army and Syngman Rhee's government, and called on Korean Chinese to join the war for the victory of North Korea's socialist revolution. In addition, for the Korean Chinese in China, this period was the time that the ideological tendency played a more important part than ethnic identity. On the other hand, People Who Know Happiness showed that the desire of the individual should be erased in front of the significance of nation building and indicated that it's possible to be realized by treating Mao Zedong as an idol. During the New China's construction period, the Korean-Chinese youth, not only the national identity but also formed a personal identity as Chinese citizen. In this way, Kim Chang-keol's Works After Liberation showed the fate of the Korean Chinese, the change and development of their identity and the diaspora living of the Korean people who are a minority and Chinese citizens.

• Cross-Cultural Studies
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• v.29
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• pp.153-176
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• 2012

This study focused on concretely how minority group's attitude accepting han-zu's culture changes. In the past, minority group's culture and han-zu's culture were acculturated spontaneously, not forcibly. But as the people's republic of china was founded and control of chinese government was intensified, control and interference of minority group area became aggressive, and acculturation became compulsory. However, after chinese economic reform, by economic affluence and modernization and urbanization according to economic affluence, acculturation of minority group's culture and han-zu's culture is changing from forced acculturation to spontaneous acculturation. Still there are some areas where mutual friction lasts because of forced acculturation. But except some areas the stream is changing rapidly to spontaneous acculturation. In the text, this study investigated process and present state of acculturation focused on hui-zu that implemented aggressive acceptance of han-zu's culture relatively early. Then this study investigated yi-zu society and cultural change focused on their spontaneous acculturation. In the modern society setting a high value on convenience and personal happiness rather than ideology and value, value of race becomes less attractive to young people of minority group who know modern civilization and convenience of city. In this respect, maybe hui-zu society is future of yi-zu society and minority group society.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.