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한국시가문화연구(구 한국고시가문화연구)검색

The Studies in Korean Classic Poetry and Culture

  • - 주제 : 어문학분야 > 국문학
  • - 성격 : 학술지
  • - 간기: 반년간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 2466-1759
  • - 간행물명 변경 사항 :
수록 범위 : 11권 0호 (2003)

『금성별곡』 연구

김귀석 ( Gui Suck Kim )
Park Sung-gun Was a Great Scholar and Poet in the Early Chosun Dynasty He Composed is Very Peculiar in Its Form. It has a Peculiar Refrain He Made the New Pattern of Gyounggichega. In Park Sung-gun Gyounggichega a Normal Chapter Consists of 6 Lines. He is the Man Who Tried to Change the Form of Gyounggychega.
Yu-il was the representative poet who created the most work in all of Buddhist-literature in the latter period of the Cho-sun dynasty. He was active during the reign of king the Yong-jo and the Jeong-jo, which were called the Renaissance in the Cho-sun dynasty. These periods were the time when Buddhism started to grow with the royal family`s support. Following two wars in 1592 and 1636, Buddhism was pushed to the back of society, but an exclusive policy toward Buddhism was altered. Besides, masters in teaching Buddhism like Choi Nul or Ui-cheom were active in this period. Knowing this fact, we can call this period the golden age of Buddhism. Under the internal and external conditions of Buddhism, Yu-il was always open-minded in writing. This paper aims to review the openness shown in his works. Yu-il wrote around 450 poems, he annotated over 180 poems among them. These annotations can be a kind of openness toward his readers. His openness can be found in referring to various authentic precedents, not just to ones in Buddhism. And he expressed Confucian ideas, even though he was a leader of Buddhism. That is to say, he did not exclude other ideas. This can be said because he hadan open-mindeattitude to the confrontations of life.

<도천수대비가> 그 양식적 표현의 무불습합성

김종규 ( Jong Gyu Kim )
It is important to study the usage of language shown in the expression of Hyangga because it belongs to a lingual art. Tochunsudaebiga was influenced enormously by Buddhism. Tochunsudaebiga sublate a mythological character, which implies that faithful human emotions give the expression of Hyangga. Tochunsudaebiga had made epochal progress of poetic history so that the lyrical expression could be adapted variation of literature. The aim of this paper is to study that a song of ancester worship change into Buddhist liric, therefore to study the developmental phase of Tochunsudaebiga in history of Hyangga. This paper is to find out how the contents of Buddhism and a song of folk-belief are reconcile, and to find out the development process to lyric poetry that has formal Character.
Romanticism, freshness, and the serious consideration of individuality lie at the bottom of Jeong Cheol`s literary works. These three elements are peculiarly his own. These characteristics of Jeong Cheol`s literary works were formed under the influence of Qu Yuan` Chu Ci(the Poetic Prose of the State of Chu). Jeong Cheol is said to have admired Qu Yuan`s political career, which definitely affected the characteristics of his literary works. Qu Yuan`s most crucial influence on Jeong Cheol is the deeper understanding of literature. Qu Yuan deviated from the Chinese traditional versification of Shijing(the Book of Poetry) and created Chu Ci, a new poetry style. Chu Ci shows the literary characteristics of southern China as well as provincial areas. He created a literary climate which emphasized each writer`s individuality, and which turned out to render great service to the development of the Chinese literature. Jeong Cheol, who emphasized individuality, also exerted a tremendous amount of influence on the development of the Korean literature. The comparative study of Qu Yuan`s and Jeong Cheol`s shows that Qu Yuan had a direct effect on Jeong Cheol`s literary techniques. In imitation of Qu Yuan`s technique, Jeong Cheol likened a subject`s heartfelt loyalty to his kings to a woman`s love for her lover. However, it is considered that Jeong Cheol showed more sophisticated expression and organization techniques than Qu Yuan. In conclusion, Jeong Cheol is said to have achieved `Creative Imitation`.

남해윤씨종가소장 규방가사 연구

유연석 ( Yeon Seok Ryu )
<女僧答이라> and <湖南紀行歌>, which were preserved in the pavilion for Korean`s remains, are KASAs that the women of the Yun used to sing. It remains unknown who wrote these KASAs and when they were written. The former is very inpressive as it describes the determination of a run very much engaged in religious practice, and her struggle with temptation. The letter is very significant in literature as it was the first one ever made upon travelling around Honam province. These KASAs, following the literary tradition of Kosan`s family, contain the merits of women`s literature and are rich in vocabulary, historical sources and unique expressions.

<안민가>의 창작동기와 미근사상 연구

이건호 ( Geon Ho Lee )
is the origin of Korean literature, the essence of Korean poetry, the valuable cultural inheritance, and one of the spheres of unique spiritual culture of Korea. In this study, , one of the works carried in was examined, particularly on the motive of its creation and the ideas which could be seen in the work. As the story of its background had weight with , the poetry was placed under the same category of the story of its background. The frequent appearance of `Ⅰ-Ⅰ1 Byeong Hyeon`(two suns appearing at the same time) and `Oh Ak Sam San Shin` during the king, Gyeongdeok, had the meaning of precaution against the evil omen of the ruin of the country. Recognizing the ominous situation, king, Gyeongdeok must have put into his heart and soul to overcome it, and as a desperate measure, he thought it would be a good way to try to get help from the `Young Bok` buddhist monk. He believed `Chungdam-sa` as the `Young Bok` buddhist monk. That`s because Chungdam-sa showed very strong faith about Mireuk by offering tea to Mireuk on every third and ninth day each year. We can also guess it from considering that the direction Chungdam-sa was headed was the south. The south meant `Nam San`, the holy land which had played a leading role in the life and death of a nation and the place where `Hwarangdo` had concentrated their energies on Mireuk Faith were living in a group. Therefore, as king Gyeongdeok knew the relation between Nam San and Mireuk Faith better than any other person, he pointed out Chungdam-sa, a Hwarang and a buddhist monk as the `Young Bok` buddhist monk after seeing him offering tea to Mireuk placed in Nam San Sam Hwa Ryeong. King Gyeongdeok asked Chungdam-sa who was coming back from Nam San Sam Hwa Ryeong, the symbol of Mireuk Faith and whom he indicated as a Hwarang and `Young Bok` buddhist monk to make for him. Seeing through all the situation, Chungdam-sa thought all those problems were caused from the conflict between king and his subjectives and Mireuk Faith would be necessary to get out of the confrontation and conflict. We can tell that he created to solve all the problems. So it`s possible to guess that Mireuk Faith was the background of the ideology of .

성현의 문학사상

이정원 ( Jeong Won Lee )
Sung-hyun was born in 1439 and died in 1504 at the age of 66. He was from a family who was prosperous in the fifteenth and sixteenth century. The power he enjoyed when King Sungjong reigned could not be found anywhere else. His father and brothers were also promoted to high positions. And his wife`s family had a powerful background. At the age of 12, Sung-hyun lost his father and was brought up and strictly educated by his mother. His elder brother, who was 18 years older than him, always took care of him as if he were his father. His brother also had an important influence on his knowledge. It was his brother who inspired him to write `Yong Jae Chong Wha.` Sung-hyun showed much interest in calligraphy and music. In his youth, Sung-hyun not only learned from his brothers but studied under Kim Ku-Ji and Kim Su-on. He kept company with scholars such as Choi Su, Kim Yuk, Hong Kui-dal, etc. They helped each other when they had difficulties, and enjoyed nature, talked about life and discussed potery when they had free time. Although he was in the government service for more than 40 years, he was not interested in success in life. He had an amicable human relationship, so he survived the upheaval of the Yeonsan-Kun era and lived a relatively smooth political life. He took charge of literature as he worked for Hongmunkwan. And he visited China three times while in office. When an envoy from China visited Chosun, he alwasys treated him. He left a wide variety of books. He is known to have written 17 books. His outlook on literature was that objects should not be tied to rules. He thought objects always changed. He insisted that an observer`s viewpoint therefore had to be changed. I think Sung-hyun is definitely a literary man who represents the Chosun Dynasty in both quantity of writing and literary thoughts.

고산 윤선도 국문시가의 수사미학

전일환 ( Ihl Hwan Jeon )
Gosan, YoonSunDo is one of the most famous Korean literaturer at the period of Chosun dynasty. He wrote the beautiful pieces of work such as Uhboosasisa and Sanjoongsingok. Even though he was the mentor of the king Hyo at the time, he had to go through the difficult and painful banishment time due to his strong and straightforward personality. He lived himself in the nature and tried to put his emotion towards the Korean literature to improve its quality by mending it beautifully. The main device in the poetry of Gosan shows that it is based on the Chinese Byungmoon. JungDaewoo, which is the method of using the similar or the same objects to create the beauty, BanDaewoo is the pair of contrary meaning and also Gwandaewoo is another device which is to use the relationship between the high and low, ascending, cause/effect and assumability. All these devices are the method of Gosans literary work. Firstly, Gosan took pleasure to use the technique of JungDaewoo to bring out the harmony naturally to improve the quality of its aesthetic value. This device is the technique of contrasting the similar or the same objects to bring out the harmony smoothly and comfortably. Secondly, the meaning that the author wants to send out is clearly done by using the technique of BanDaewoo. It seems that contrasting objects help the reader/receiver to understand more clearly and it also creates the same feeling and strong emotion towards the pieces of his work. It shows the increases of realness and the feeling of movement in his work. Thirdly, Gosans sentence is much better than Song gang jungchuls one. This is resulted by his usage of Gwandaewoo which shows the smoothness of the relationship between high/low, the breathe of the relationship between cause/effect and also the relationship between the conditional/relative clauses in his beautiful sentences. It means his stylish devices of Korean language are so soft and beautiful that his emotion is naturally brought into his work of art. From this profile, Gosan does not only increase the dimension of the Korean literature but also shows that he was treated as one of the distinguished poets at the period of Chosun dynasty.

<모죽지랑가> 연구

정상균 ( Sang Gyun Jeong )
Hwa-rang-do has been defined as `an elite youth corps of Shilla` or `a warrior caste of noble youths of Shilla`, but it was more reasonable that that was `an educational system of shilla`. The original form of Hwa-rang-do might be a masculine group of a hunter and fighter. However Hwa-rang-do became an educational system in the time of the king Jin-heung at the later period. Hwa-rand-do was organised in the form of a beautiful and righteous youth Hwa-rang and his followers. Mo-juk-ji-rang-ga was a song which was written by Deuk-o, a follower who had yearned for Juk-ji-rang, the master Hwa-rang. The manufacturing motive of Mo-juk-ji-rang-ga was a solicitude caused by Juk-ji-rang`s senility or death. When we consider the Freudian theory that all `anxieties` are the reproduction of separation shock from mother, Deuk-o`s `anxiety` revealed in Mo-juk-ji-rang-ga, we can guess, indicates his mental state longing for mother`s care though he was in male society and also in cultivating the ego consciousness. Deuk-o`s `anxiety` can be prescribed as the inside aspect of the patriarchal society which was achieved with the struggles of heroes such as Kim-yu-sin and Juk-ji-rang, and can be said the concrete mental motive for the new pursuit of an eternal paradise.

초의선사의 차시에 대하여

조태성 ( Tae Seong Cho )
Zen priest Chou˘i(草衣禪師, 1786~1866)`s poetry is impossible to depart from the realm of the Zen poetry. But we can understand that he wrote the poems to spread the ideology of Buddhism. He was a faithful Zen priest. Therefore he was no having the viewpoint of letters, called on `bul-i(不二)` and `Gong(空)`. Nevertheless he made efforts being in harmony with Confucianism. The features of his poetry are in here. The purpose of this study, also, is in making clear these features, especially in the `Dasi(茶詩)`. He worte the Dasi(茶詩) and made his association through the traditional tea of a basis of the natural life and the harmony in Confucianism and Buddhism. Through these definite working, I referred to the features of his poetry and analyzed his poems as the `Dasi(茶詩)`.
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