1. Hyŏndae munmyŏng i majuhan saengmyŏng wigi -- 2. Sarang kwa konggam ŭi Kongja Yuhak -- 3. Tolbom kwa haengbok ŭi Maengja Yuhak -- 4. Sangsaeng kwa kongsaeng ŭi Yugyo -- 5. Wang Yang-myŏng ŭi tolbom kwa kongsaeng ŭi sam, 1 -- 6. Wang Yang-myŏng ŭi tolbom kwa kongsaeng ŭi sam, 2 -- 7. Ch'ŏnji manmul kwa in'gan i han mom in segye -- 8. Tolbom kwa kongsaeng ŭi ch'amdaun in'gan -- 9. Kamŭng kwa t'onggak ŭi chuch'e in yangji -- (...) 10. Tolbom kwa kongsaeng ŭi yangji sirhyŏn ŭi kil -- 11. Yangji sirhyŏn kwa ch'amdoen chŭlgŏum -- 12. Tolbom kwa kongsaeng ŭi ch'inmin chŏngch'i -- 13. Paeryŏ wa tolbom ŭi ch'amdoen chaa sirhyŏn ŭi kyoyuk -- 14. Paeryŏ wa tolbom ŭi ch'amdoen chaa sirhyŏn ŭi kyoyuk -- 15. Che 4-ch'a sanŏp hyŏngmyŏng sidae, tolbom kwa kongsaeng ŭi kil. (shrink)

001. 생명보다 귀한 것은 없다 002. '나'의 인격은 가정에서 만들어진다 003. 사회윤리는 가정 윤리의 확장이다 004. 도의 정신 없이는 역사 의식도 없다 005. 현대 사회에서 유가의 윤리는 사라졌는가 006. 동양의 윤리를 다시 보자.

옛 거상들을 통해 한국인의 상술을 분석하고, 자본금 마련, 소자본 상술 등 실제 상술 운영예를 수록했다.

During the past year, there has been progressive criticism and debate in the literary field centered on my former point of view in aesthetics. This has been very helpful to me. As a result of this, I have a better understanding of the errors of the basic starting point in subjective idealism. At the same time, I have gained a clearer understanding of the basic question in aesthetics and of the differences among the various opinions of those who took part (...) in the debate. This is not yet the time for summarizing; but as we shall see below, the road that we have taken and even the difficulties that we have encountered along that road have been very beneficial to our progressive inquiries. (shrink)

Comrade Huang Yüeh-mien's article, "A Discussion of the Aesthetics of the Wealthy" [Lun shih-li che ti mei-hsüeh], which criticized my point of view in aesthetics, was published later than my self-criticism. Before he published it, he had presented it at a discussion meeting at Peking Teachers College. He let me read it only after he had submitted it to Literature [Wen-i pao] for publication. I wrote to the editor of Literature, Comrade K'ang Cho, saying that basically I accepted his criticisms (...) but that I wished to raise a number of points. I pointed out that the author's method of dealing with the problems of "empathy emotion," "forgetting self," and "inspiration" was not very different from the method that I had used before. I pointed out that "association of ideas" occupied an important position in his aesthetics — he seems to substitute "association of ideas of form" for "intuition of form." Furthermore, I stated that I did not think he had answered clearly the questions of whether "beauty exists in the mind or in the thing," of the relationship between beauty and sense of beauty, and of the difference between formal thought and abstract thought; and I said that I hoped he would give me more assistance with these questions. However, Comrade Huang Yüeh-mien for the most part ignored the points that I had raised and the questions to which I had sought answers, and he published in Literature the paper that he had presented at Peking Teachers College almost unaltered. Consequently, the questions that I raised concerning Comrade Huang Yüeh-mien's point of view in aesthetics remain unanswered. At that time I still felt that his point of view in aesthetics basically was materialistic, although there were some tendencies in it that raised doubts in my mind. This explains the fact that my judgments on idealist aesthetics remain to be improved. (shrink)

Before liberation, my publications on aesthetics and literary theory had a widespread evil influence upon young readers. Since liberation, I have regretted that. I have eagerly studied Marxism-Leninism, seeking first to establish and then to destroy, in the hope that one day I will have thoroughly cleansed the long-standing infections in my thought. By waiting "to establish" I am putting off the task of "destroying." However, if a thing is not established, it cannot really be destroyed, and if it is (...) not destroyed, it cannot be established; the tasks of establishing and destroying must proceed together. At the present time, in order to bring socialism to its highest point of development, the Party and the government are making even greater demands on the intellectuals, expecting them to carry out a thoroughgoing program of thought reform so as to tran-quilize the remnants of the rotten thinking of the capitalist class and to establish the Marxist-Leninist world outlook and scientific method, thus demonstrating its inherent strength through socialist reconstruction. All the intellectuals accept this summons eagerly. As far as I myself am concerned, the Party's concern and teaching during the past few years have already produced fundamental changes in me, and I am truly grateful for the new life that the Party has given me. I feel that in this great summons, whether it be to wash away the evil influences of the past or whether it be for the benefit of my future scientific work, it is my responsibility to take advantage of this opportunity to progressively and sincerely criticize my own reactionary, rotten thinking. This I understand clearly, but at the present level of my thinking, I still feel unequal to the task. Nevertheless, I am confident that what I cannot see myself my comrades can certainly point out for me. (shrink)