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논문검색은 역시 페이퍼서치

고전문학과 교육검색

Journal of Korean classical literature and education


  • - 주제 : 어문학분야 > 국어학
  • - 성격 : 학술지
  • - 간기: 연3회
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1598-7108
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 7권 0호 (2004)

청산별곡과 국어교과학

金大幸 ( Kim Dae-haeng )
7,100
초록보기
There are scholars of Korean language or literature who regards themselves primarily as linguistics or literary studies whose teaching merely takes place, as it were, in a Korean class. In debates at the academic level, scholars all too often seem more motivated by protecting their narrow disciplinary interests than by promoting the study of teaching Korean as a subjectology. What consequently makes a language subject such as Korean distinctive is precisely its combined systematic, behavioral, cultural, thinking, communicational, and literary perspectives. If the cultivation of these disciplines is to progress further within the teaching of Korean, however, more scholars must commit themselves to performative research. Such cultivation would also make headway if new or vacant positions and research fellowships were to be advertised with an emphasis on the desirability of an performative orientation. As research in these disciplines becomes enriched and their boundaries expanded, new insights are engendered for the study of Korean as a teaching subject. * subectology: a new term for the studies of teaching subject.

시경 <육아>와 관련된 영조의 심리적 특성과 문학치료적 의의

강미정 ( Kang Mi-jeong )
7,700
초록보기
The purpose of this thesis is to exam aspects of citing < Yook-a (蓼莪) > in Youngjo-authentic-record(英祖實錄), and the sense of the Literary Therapy(文學治療). For the goal, this treatise made Youngjo-authentic-record(英祖實錄) and < Yook-a(蓼莪) > to main data. < Yook-a(蓼莪) > is suitable to discuss Youngjo(英祖)’s individuality. Because Youngjo(英祖) was poring over an < Yook-a(蓼莪) >. As well, Youngjo(英祖)’s individuality relative to the < Yook-a (蓼莪) > investigates Literary Therapeutic meaning. First, arranged < Yook-a(蓼莪) >s’ meaning. Accordingly, I could get the result. < Yook-a(蓼莪) >s’ meaning is rather conscripted’s song(행역자의 노래) then incapable son’s song(무능한 자식의 노래). By next time, I look at the reading situation of Youngjo(英祖). I have these data and discussed as following. Some time Youngjo(英祖) grieved at reading < Yook-a(蓼莪) >. At that time, Youngjo(英祖) has recollection that the miserable prince’s day and the mother’s sadness. Finally, I inferred Literary Therapeutic Meaning from discussion. < Yook-a(蓼莪) > accomplish Literary Therapeutic effect. For instance, 1. spouting and calming of feeling, 2. reflective psychology pass through the past 3. freedom from attachment. As mentioned above, make a study of person’s a taste for literature means a lot to Literary Therapy(文學治療). Since, it is to clear change of the person’s psychology.

번역과 인용의 과정적 절차에 관한 한 성찰

김석회 ( Kim Seok-hoe )
6,400
초록보기
This paper is the approach to the process of translation and citation. The resource material document is To-hon-yu-go(道軒遺稿). This paper focused on the type of errors in translation and citation in case of To-hon-yu-go(道軒遺稿). And the conclusion of this paper is the survey for the way to avoid errors in translation and citation.

감동천지귀신의 기능과 의미

김성룡 ( Kim Seong-ryong )
7,900
초록보기
As Shilla Dynasty succeeded in union war, so the Korean Peninsula could be united. Shilla Dynasty imported advanced culture from Tang Dynasty. Shilla Dynasty refined. But the traditional culture also held out especially the magical ritual. Literature was a branch of the magical ritual or at least it was an important part of that ritual. We can find many of those examples from the old records in Chinese characters. These records recorded that literature had the magical power and literary works could influence ghosts and gods. However these literary works seldom lyrical ballads or written works. They were often oral tradition. As we know oral signs are different from written signs from the points of the scenic, the instancy, the facial, the situational, the oral literature is more suitable than the written literature. The oral literature makes a deep impression instantly and collectively. There were three kind of traditional literary groups in United Shilla Dynasty, first a border group, second Hwarang group and the last transitional literacy. Pihyong, Cheyong, Jigui are belong to the first group. They can't be seperated from the ritual. The songs about them might be created and handed down from generation to generation among the natives. At last the songs or literary were transformed into an amulet to avert evils. When the Queens reigned the Dynasty, Wharang, for example Yungcheonsa, Chungdamsa, and Wolmyongsa invited to conduct rites of maintain peace and order in Shilla society. They created Hyangga and contributed themselves to these rites. Hyangga was thought to contain the idea of these social tranquility and to have the magical power of desire of social stability, however, later these were restricted to individual ideas and desires. Wanggeoin is the typical model of intellectual in transitional periods. He was grouped to be a member of Kukin and also to be an writer. He wrote an incantation on the one hand, and wrote a literary work on the other hand. So we could reason that literary work did not differ from the incantation.

<김신선전> 연구

박기석 ( Park Ki-suk )
6,000
초록보기
The study reviewed the background of writing about < Kim-shin-sun-jeon金神仙傳 > and the consciousness of the writer, Yeonam燕巖 by analyzing the 「Gua-jung-rok過庭錄」(a biography on Yeonam) and works itself. From a close observation, it seems that Yeonam was hardly tolerate of the unjust society and dishonest characters of his early years. In the latter part of the eighteenth century, the Chosun dynasty was very unfair and corrupted in take man of talent(into government service). So he was suffered from mental depression. Get out of melancholia, Yeonam wrote a Chinese characters short story漢文短篇 in young ages. Kim,hong-gi金弘基, the main character of the story was a runaway from the real world rather than a shinsun神仙(Taoist hermit) of Taoism. He is wandered through the common society and noted mountains in depression, realizing that world did not recognize him. In his writing Yeonam satirized and criticized the society he lives that would not allow such intellectuals to be elevated to high positions(government official). He also showed deep interest on friends of Kim,hong-gi. Externally, their lives in the story was filled with alcohol, music and antiquing but internally they were helpless intellectuals living in common society where their wills were not expressed and the frustration remained hardened in their heart. By writing about their lives, Yeonam was able to expose the problem of intellectuals not being able to serve in high positions of the society.

옥국재 이운영에 대한 전기적 고찰

李昇馥 ( Lee Seung-bok )
6,900
초록보기
This paper aims at investigating the life of Okgukjae Lee, Un-Yeong who wrote six pieces of Gasa and lots of Sino-poems in 18th century of Joseon Dynasty. He was born and grew up in the Family belonged to Noron, one of the political, ideological, and scholarly parties. However it seems that he did not take part in political or scholarly debate particularly. He took interest in visiting the places of natural beauty with writing poems, and enjoyed playing paduk. Besides he kept company with the persons having same tastes. Consequently it can be said that he pursued the unworldly life. I anticipate the deep study of Okgukjae to connect his literature with his life.

정언묘선 소재 <장가행> 외 세 수의 번역 문제와 역주

정운채 ( Jeong Un-chae )
6,200
초록보기
The aim of this paper is to point out the problems in the translation of < Janggahaing(長歌行) >, < Bakdueum(白頭吟) >, < Jeungnai(贈內) >, and < Yeosomu(與蘇武) > in _Jeongeonmyoseon (精言妙選)_, and to produce a lucid Korean translation and detailed notes of < Janggahaing(長歌行) >, < Bakdueum(白頭吟) >, < Jeungnai (贈內) >, and < Yeosomu(與蘇武) >. The first problem is to ignore the grammar in translation Hansi (漢詩). The fact that not only Hanmun(漢文) but also Hansi(漢詩) adhere to grammar is frequently forgotten. The second problem is to ignore the first meaning of the words and to be excessively attached to a metaphor. The first meaning of the words guarantees the productivity of the poetic words. After pointing out the problems in the translation of < Janggahaing(長歌行) >, < Bakdueum(白頭吟) >, < Jeungnai(贈內) >, and < Yeosomu(與蘇武) >, I tried to present a lucid Korean translation and detailed notes of them.

<배비장타령> 재고

정충권 ( Jeong Choong-kwon )
6,400
초록보기
The outcome of this study is organized as follows : 1. It is uncertain that < Bae-Bi-Jang-Taryeong > was sung as a form of Pansori in the middle of the 18th century. 2. At first, < Bae-Bi-Jang-Taryeong > was composed of the extract-tooth-episode. But gradully the rice-chest-episode was at advantage over the extract-tooth-episode, < Bae-Bi-Jang- Taryeong > received hailing in the middle of the 19th century. 3. The existing text of < Bae-Bi-Jang-Jeon > includes much the words of the transmitted five songs. So, maybe it is not the text of < Bae-Bi-Jang-Taryeong > in 19th century. It is highly possible that the existing text of < Bae-Bi-Jang-Jeon > is the text of Changgeuk < Bae-Bi-Jang-Jeon >.

전승사의 관점에서 본 채만식의 <심봉사> 연구

황혜진 ( Hwang Hye-jin )
7,300
초록보기
This study is about the < Sim, The Blind > which written by Chae, Man-Sik with one novel and two dramas. His works are a response on the question which had been made while the traditional story about 'Sim-Chung' was transmitted. < Simcheong-Jeon(沈靑 傳) >'s theme is 'Hyo[孝: filial piety]' and the heroine 'Sim- Cheong' who sacrificed herself for her blind father, is a personification of 'Hyo'. As a modern writer, Chae, Man-Sik made the answer to the question like these, 'what is 'Hyo' in his days?', as to say, 'what is a good relation of parents and offsprings in this modern society?'. His works have a signification in the point of showing the fusion of horizons between the tradition and the modern. And, those can play the important role to make understood the tradition handed down in the structure of demanding and answering. Chae, Man-Sik transformed the traditional story in three points. First of all, he expelled the magical power which guaranteed the reward given to the people who did good deeds. Second, he reformed 'Sim, the blind' from the pity to the victim of the desire to success in the a government official's career. And, his wife and his daughter were the scapegoats for the blind desire. This is similar to the capitalistic desire which is indiscriminate in qualities. The last point, he transformed the happy end to the tragic end. In his works, Sim, the blind recovered his sight wishing to see the face of his daughter, Sim-Chung. But, on the spot of recognizing of the death of her, he thrust his eyes with his fingers. With this, the rewriting texts show the dilemma between the individual and the world. Chae, Man-Sik made his answers on the tradition of Sim- Cheong's story through rewriting that. In modern society, the virtue of 'Hyo' is losing the effect, what is worse, is exploited by capitalistic desire which can possess the parents. This is the answer made by the modern novelist, Chae, Man-Sik to the relatively eternal issue of life. He shows the possible way to transmit the tradition. And, his method should be introduced to the present students who are subjects to hand over the tradition and make that in their cultural horizon.
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