부해(浮海) 안병택(安秉宅)의 문학관과 한시 소고

김새미오 ( Saemio Kim ) 영주어문학회 2015 영주어문 Vol.29 No.-

This paper analyzed Boohae Ahn Byoung-Taek``s perspectives upon literature and his Chinese literary poems. Born in Chocheon, Jeju Island (South Korea), Boohae Ahn Byeong-Taek first studied with his master Nosa Ki Jeong-Jin (蘆沙奇正鎭), and afterwards with another master, Songsa Ki Jeong-Man (松沙奇宇萬). He can be considered unique in his pursuing an academic career in the mainland Korea by moving away from his hometown Jeju Island, a remote and closed space. Boohae pursued freedom and uniqueness in literature through which, he believed, he can become himself as a fully achieved one. It is clearness and curtness that Boohae pursued in his literary styles, which is deemed to be taught almost by Nosa Ki Jeong-Jin. Boohae believed that literary expressions should be relevant to places and characters, and concrete and correct, which is the only way to fit in a form. Also, while Boohae considered important the coherent styles in literature, he also believed that writing spirits that are not suppressed equally matter. He considered important soft and flexible styles in expressions so that lingering beauty and gentleness can be remained. Subjects that are clearly visible in his poems is nostalgia for his hometown Jeju and strong willpower for independence from the Japan``s occupation, whose feelings are intrinsically related to his being an outsider. To Boohae, his hometown Jeju is like the place where he cannot leave even if being away; and where he cannot return even if being missed all the time. This paradoxical duality of the place Jeju presenting to him deepened his nostalgic mentality. What is more, the difficult social situation in Korea at that time in which Donghak civil uprising, the Japan``s Occupation, and Boohae``s own health problems under poverty further added to his deepened nostalgic feelings for home. After all, this emotional expressions of difficulty can be read as reflecting his existence as an outsider. Even though his master Ki Woo-Man was not involved in Boohae``s fighting against the Japan``s occupation, Boohae followed the master in his practicing literary activities. What deserves our attention to pay is that his spirit following his master in practicing literary activities was realized in the very place, his hometown Jeju Island. As well, Jeju Island``s independence movement against the Japan``s occupation was maintained through the generations of the academic lineage that includes Ahn Byoung-Taek himself and his masters, Ki Jeong-Jin (奇正鎭) and Ki Woo-Man (奇宇萬).

浮海 安秉宅과 제주 蘆沙學派에 대한 小考

김새미오 동방한문학회 2021 동방한문학 Vol.- No.89

This paper examined the formation and the characters of Jeju Nosa School. There have been found in Jeju Island the figures of Nosa School, Hwaseo School, Khanjae School and their works during the periods from the last years of Chosun Dynasty to the years of Japanese Occupation. Their heritages are traced to the memorial stone of Maegye Lee Han-Woo. Pupils of Maegye seem to be Sobaek Ahn Dal-Sam, Yirakdang Lee Gye-Jing who studied Nosh School and Haeun Kim Hee-Jung who studied Hwaseo School. Kim Hee-Jung was connected to Hwaseo School though Choi Yik-Hyun who was then on exile in Jeju. Ahn Dal-Sam sought for learning by visiting Nosa Ki Chung-Jin in the mainland. The academic exchanges between Nosa School and Hwaseo School began in Jeju, which is a meaningful event in academic history of the last years of Chosun Dynasty. Nosa School whose beginning was made by Ahn Dal-Sam and Lee Gye-Jing developed significantly under the leadership of Boohae Ahn Byung-Taek. Boohae Ahn Byung-Taek moved to the mainland and did an extensive activity of teaching and learning. Boohae had his pupils both in the mainland and Jeju Island. Even though it was said that Boohae had a number of pupils, only 40 members were identified in Nosayeounwonrok in which no single person was identified to come from Jeju. In this reason, I reorganized Boohae’s pupils from the mainland and those from Jeju Island drawing upon the collection of Boohae’s works. These pupils are those who succeed the lines of Nosa Ki Chung-Jin, Songsa Ki Woo-Man and Boohae Ahn Byung-Taek. Most of Boohae’s pupils returned to Jeju. The very frist common character that comes through them is a strongly willed mind against Japanese Occupation. At first, they undertook a physically violent fight, which ended in a failure. Afterwards, they turned to fight through writing literary works due to the pressure of Japanese rule. They sought to transfer Korea’s wonderful culture to their academic descendents by writing historical books. Chocheon uprising movement can be understood in terms of the heritages of Nosa School and Hwaseo School in Jeju. I consider that my work is important in that it identifies the roles of confucian scholars in Jeju in the process of Jeju movement against Japan’s Occupation. It was observed that Nosa and Hwaseo Schools had an ideological struggle with Khanjae school in the mainland. However it did not happen in Jeju; rather, they got along well. As a leader of Jeju society, they expressed their own ideas about society. Their perspectives of the Jeju April 3 Incident are still worthwhile to pay attention. We should remember that the leadership of Boohae Ahn Byung-Taek played a significant role to maintain the harmonious relationships among the members of the three Schools in Jeju. 본고는 부해 안병택을 중심으로 제주 노사학파의 형성과 그 성격을 고찰하였다. 조선말기에서 일제강점기의 기간 동안, 제주도에는 노사학파․화서학파․간재학파의 인물과 문집이 확인된다. 그 흔적은 신촌에 있는 매계 이한우 유허비에서부터 시작된다. 매계의 문하에는 노사학파를 배웠던 소백 안달삼ㆍ이락당 이계징, 화서학파를 배웠던 해은 김희정이 보인다. 김희정은 제주유배를 왔던 최익현을 통해 화서학파와 연결되었다. 안달삼과 이계징은 본토에 있던 노사 기정진을 찾아가 배움을 청하였다. 노사학파와 화서학파의 교유가 제주에서 시작되었는데, 이는 조선후기 학술사에서 매우 중요한 장면 중 하나이다. 안달삼과 이계징에서 시작된 노사학파는 부해 안병택에 이르러 크게 확대되었다. 부해 안병택은 제주에서 본토로 이주하였고, 전라도 지역에서 활발한 교학활동을 했기 때문이다. 부해의 제자는 크게 본토의 제자와 제주도의 제자로 나눌 수 있다. 부해의 제자가 많았다고 하지만 노사연원록 에는 40여 명밖에 확인할 수 없었다. 제주도 인물은 아무도 없다. 이에 본고에서는 부해문집 을 통해 부해의 본토 제자와 제주 제자를 다시 정리하였다. 이들은 기본적으로 ‘노사 기정진-송사 기우만-부해 안병택’을 계승한 인물이었다. 부해의 제주 제자들은 대부분 다시 제주로 돌아왔다. 이들 그룹에서 가장 먼저 확인되는 것은 항일의지였다. 처음에는 무력투쟁을 벌였지만, 실패로 끝나고 만다. 이후 일제의 억압으로 文鬪로 전환하게 된다. 이들은 역사서 등의 책을 저술하면서 훌륭했던 문화를 후배에 전달하고자 하였다. 조천만세운동은 제주 노사학파와 화서학파의 연장선에서 해석할 수 있었다. 제주 항일운동의 과정에서 제주유림들의 역할을 확인한 점도 의미가 있었다. 본토에서는 간재학파와의 사상적 갈등이 있었지만, 제주도에서는 이런 모습은 없다. 오히려 서로 가까이 지냈다. 이들은 제주사회의 리더로서 사회에 대해 자신들의 견해를 피력하였다. 4.3사건에 대한 이들의 시각은 지금도 주목된다. 이렇게 서로 좋은 관계를 유지할 수 있었던 중심에 부해 안병택이 있었음을 기억해야 할 것이다.

일제강점기 노사학맥 부해 안병택 서당의 교육과 그 의미 ― 『근재북학일기(謹齋北學日記)』를 중심으로

김새미오 ( Kim Sae-mi-o ) 성균관대학교 대동문화연구원 2017 大東文化硏究 Vol.97 No.-

본고는 『謹齋北學日記』를 중심으로 부해서당의 교육과 그 의미를 살펴보았다. 『근재북학일기』는 근대 제주지식인 근재 김균배가 1년 6개월에 걸쳐 부해서당에서 배웠던 것을 차근차근 기록한 학습일기이다. 부해서당의 주요 학습내용은 크게 노사학맥에 대한 인식과 시국에 따른 정신교육강화로 정리할 수 있었다. 부해 안병택은 자신이 배웠던 노사 기정진 선생의 모습을 학생들에게 전하면서, 노사학맥의 생각과 가치를 되돌아 볼 수 있는 기회를 마련 하였다. 이는 부해서당이 단순한 내용을 전달하고 경제적 문제를 해결하는 곳이 아닌, 사상과 가치를 후세에 전하는 공간이었음을 알 수 있다. 또한 안병택은 당시 일제강점기라는 시국과 맞물려 학습자들에게 치열한 학습자세를 주문하였다. 이런 내용은 역사적 비유 등을 통해 간접적으로 표현하였다. 부해서당의 학습방법은 세 가지로 정리할 수 있었다. 첫째, 선배와 후배가 같이 수업하면서 토론하는 방식, 둘째, 실제생활에서 학습내용을 적용하는 방식, 셋째, 학습일기를 작성하고 일기를 통해 학습을 공유하는 방식이었다. 이런 학습방식을 통해 학습효과를 높일 수 있었음을 물론 학습자 간에 강한 유대감을 지닐 수 있었을 것으로 생각된다. 부해서당에는 전라도 지역은 물론 제주도 등지에서도 많은 지식인들이 찾아왔다. 이는 노사학맥을 중심으로 여러 지역문인들이 융합된 공간이었음을 뜻한다. 사람간의 교유뿐만이 아니라 학맥 간의 교유 역시 주목할 사항이었다. 부해서당은 화서학맥과 간재학맥의 사상이 오가는 허브의 역할을 하였다. 이들 학맥은 방식은 달랐지만 항일이라는 공통된 내면인식이 있었기 때문이었다. 학맥 간의 교류에 대해서는 앞으로 깊이 있는 연구가 필요하고, 이를 통해 부해서당의 위치가 보다 선명하게 드러날 것으로 기대하는 바이다. This paper examines the education styles of Seodang(a private school between the periods of Koryo and Chosun) established and taught by Boohae and its meanings drawing upon the text, Kunjae`s Journal of Learning the North(China). The text is the journal that records details of what Kunjae, the intellectual native to Jeju Island, learned from the Boohae`s school for one and a half years. The main contents of learning from the Boohae`s School concerns perceiving the scholarly linkage of Nosa network and strengthening the mental state facing the difficult political period of the Japanese Rule. Boohae Ahn Byung-taek passed down the impressions of Nosa Khi Jeong-jin from whom Boohae himself learned. This indicates that the Boohae School is the place where not only leanings were made but also scholarly thoughts and values were passed down to through generations. Also, Ahn Byung-taek asked the students to hold their mental state strong facing the difficult political situation caused by the Japanese Rule, which were expressed through historical metaphors for it. The learning methods of the Boo-hae`s school can be summarized as follows. Firstly, senior and junior students in the school teach each other and discuss together. Secondly, what are learned in the school is aimed to be applied to everyday life. Thirdly, by drafting a diary of learning and by sharing the diary leaning contents and styles were able to be shared among the students in the school. Through these ways of learning not only the learning effects could be maximized but also the bonded feelings among the students could be maintained. The Boohae school was widely visited by intellectuals not only from Jeonra Province but also from many parts of Jeju Island. This indicates that the school functioned as a place where the local intellectuals of Jeju Island collected together. What draws our attention is that the school provides a venue where not only the exchanges of intellectuals but also that of different generations of the scholarly network of Nosa were made possible. The learning school of Boohae played a pivotal role as a hub in which the knowledge of the scholarly networks of Hwaseo and Khanjae was exchanged. The two networks were different in its main scholarly ideas but they shared in common the fighting spirit against the Japanese Rule. A further extensive study is necessary as to the exchanges between different scholarly networks through which the standpoints of the learning school of Boohae can be more clearly understood.

구한말 제주 지식인 심재(心齋) 金錫翼의 시문학 고(考)

김새미오 ( Saemio Kim ) 온지학회 2016 溫知論叢 Vol.0 No.48

본고는 구한말 제주지식인 심재 김석익(1885-1956)의 시문학을 분석한 논문이다. 심재는 제주도에서 태어났고, 전라도 장성에 있는 부해 안병택을 찾아가 배웠으며, 함경도지역은 물론 일본까지 왕래한 바 있다. 이런 삶의 역정은 이전 제주도 문인들에게서는 찾아보기 힘든 모습이며, 그의 문학에는 이런 그의 삶이 그대로 녹아 있었음을 확인할 수 있었다. 심재의 문학관에서는 첫째, 작가의 처신과 문학의 관계에서 작가의문제에 보다 주목했다는 점, 둘째, 중국시와 한국시를 분리해서 인식하고 있었다는 점을 확인했다. 중국시에 대해서 심재는 한시의 형성과정을 집중적으로 살펴보았고, 한국시에 대해서는 인물을 중심으로 정리하였다. 이는 비록 나라가 망했지만, 조선이 문화적으로 훌륭한 나라였음을 후세에 전하려는 의도였다. 또한 제주 문학에 관한 많은 자료들로 심재의 문학적 가치를 짐작할 수 있었다. 심재의 시문학은 “돌아봄”으로 정리할 수 있고, 본고에서는 이를 사람과 공간의 두 가지 축으로 살펴보았다. 심재가 집중한 인물은 일제강점기라는 민족적 수난기에도 자신만의 지조를 지키며 항일운동에 매진했던 인물군이었다. 이는 그의 문학론과도 직접적으로 연결되는 부분이었다. 심재는 함경도 지역을 다니면서 자신의 감정을 풀어내었다. 그가 함경도까지 유람할 수 있었던 것은 일제강점기가 되면서, 제주도가 폐쇄적인 공간에서 열린 공간으로 변화했기 때문이었다. 그의 시에 드러나는 주제적 양상은 항일의지로 집약할 수 있었다. 이는 ‘송사 기우만-부해 안병택’으로 이어지는 노사학맥의 항일의식을 계승한 측면이 있다. 이런 그의 모습은 시대의 지식인으로서의 모습도 읽을 수 있었다. This paper analyzes the poem literature of Shimjae Kim Seok-Ik (1885-1956), an intellectual who was born in Jeju Island in the late 19th century of Korea when the country was doomed to be taken over by Japanese power. Shimjae was born in Jeju but he moved extensively during his lifetime. He visited Ahn Byung-Taek in Changseong, Jeon-ra Province in order to learn from him; and further travelled the areas of Hamgyung-Do (the north part of Korea) and Japan as well. The extensive movement for academic and travel causes through the life course was unique to him, which was not found in the previous generations of Jeju Island born intellectuals. And his literature works all present such life trajectory that is full of adventure. Shimjae’s poem literature tells us the following points. Firstly, as for writers’ attitudes to life and literature, Shimjae highlighted more the former than the latter. Secondly, Shimjae perceived Chinese poems and Korean poems as a separate, independent unit. As for Chinese poems, he focused upon its process to be formed; whereas as for Korean poems, poets are the main focus. It is supposed that by considering Chinese and Korean poems separately and leaving the legacies of Chosun’s poems behind, Shimjae was intended to get the next generations to know that Chosun was a great country with cultural heritage despite its perish to be gone under Japanese rule. Again, with that very act of perceiving Chinese and Korean poems as a separate unit, he paved the way to establish the basis upon which the literature records of Jeju-do were able to be arranged into a coherent form. The key idea presented in the poem literature of Shimjae Kim-Seok Ik is “reflection”. This paper studied Shimjae’s poems with the two key words of people and places. The main idea that is presented in his poems is fighting spirit against Japanese Occupation. The people that Shimaje paid attention to are those who persisted one’s fighting spirit during the period of the Occupation (1910-1945) and carried on an independence movement against it. Shimjae expressed his emotions by travelling around the region of Hamgyung-do. Jeju-do turned to be an open space from a closed one during Japanese Occupation, which allowed him to travel further to the mainland out of Jeju. The poems of Shimjae suggest that he continued pondering with a bitter feeling over the independence of nation; and over how to overcome the painful lives of ordinary people in Korea. This shows us that the struggling, fighting consciousness against Japanese rule comes all through the Nosa literature school that includes Songsa Ki Woo-Man and Boohae Ahn Byoung-Taek. Also, this indicates that those intellectuals did not turn around from the social issues that face their generations. This paper tried to analyze the literature of Shimjae in a great detail. Further studies that research not only Shimjae but also Jeju-do are expected to come forward in order to reach to the deepen and better understanding of them.

소백(小栢) 안달삼(安達三)의 교유와 그 의미

김새미오 ( Sae Mi O Kim ) 제주대학교 탐라문화연구원 2016 탐라문화 Vol.0 No.51

This paper looks at the academic position of Sobaek Ahn Dal-Sam (小栢安達三), native to Jeju (1837-1886) by examining his life course and academic networks. Ahn Dal-Sam has not been known to the academia so that it is necessary to look at his life course first. He was born in Cho-Cheon in Jeju in which a port was famous as a site for diverse ranged information to flow through between the island and the mainland of Korea. He came from the family which knows well to the information from the mainland; and he grew up in the family which is well equipped with Confucius knowledge. This is quite unusual in Jeju at that time. Next, I examined the book of Ahn Dal-Sam, Sobaekcheosayugo and traced his role and standing in the relevant academic circle by focusing upon his academic networks. For his academic networking, I focused upon his exchange with Nosa Ki Jeong-Jin and Myunam Choi Ik-Hyun.According to the book, Ahn Dal-Sam met Nosa Ki Jeong-Jin three times in his life. On the first meeting, the two were a professor and a student; and he further exchanged meetings with academics that are close to Nosa and his students. For the third meeting, his father Boohae Ahn Byung-Taekcame along with him in order to meet Nosa Ki Cheong-Jin in the mainland. Ahn Dal-Sam first met Myunam Choi-Ik Hyun during his exile period to Jeju. Choi Ik-Hyun came to know the writings of Ki Jeong-Jin through Ahn Dal-Sam, for which he was greatly impressed ; and later on after completing his exile term in Jeju, he made a visit to Ki Jeong-Jin himself. By this visit, the academic exchange of the Nosa Circle and the Hwaseo Circle began; and afterwards the exchange of meetings expanded gradually. It can be said that Ahn Dal-Sam was instrumental in connecting the two academic circles and this points out his role and standing in the academia. It is also meaningful and characteristic that it is in Jeju that the interchange of the two academic circles were made. Furthermore, the two academic circles were reproduced and expanded by Ahn Byung-Taek, the son of Ahn Dal-Sam, which also holds significant implications.

심재(心齋) 김석익(金錫翼)의 삶과 저술에 대한 일고

김새미오 ( Saemio Kim ) 영주어문학회 2015 영주어문 Vol.31 No.-

This paper looks into the life and works of Shimjae Kim Seok-Ik by focusing upon the writing styles of Shimjae``s Anthology and Shimjae``s consciousness underlying the Anthology. Shimjae lived through the turmoil periods that cover Chosun, which was perished by the Japanese Occupation and later liberated from the Japan``s rule. As growing up on Jeju Island, he learnt from his grandfather; and afterwards maintained learning from Yee Yong-Ho who exiled to the island. Further he sought learning from Boohae Ahn Byoung-Taek by visiting him in Kwangju. Shimjae later on succeeded the academic linkages that include Nosa Khee Jeong-Jin, Songsa Ki Woo-Man, and Boohae Ahn Byoung-Taek. Shimjae``s life got to change after the uprising movement in Jeju Island that took place in the year 1909. Shimjae was involved deeply in the uprising movement after the event of delivering the urgent notices drafted by Ki Woo-Man. Also, the fact that his brother was at the center of the uprising movement motivated him to get involved in the movement. After the uprising movement went into vain, Shimjae exerted great efforts on writing works. The works of Shimjae are mostly the kinds of handwriting manuscripts except for collected anthologies and sole-authored books. His works concern documenting the artefacts of the Chosun period and diverse facets of Jeju Island. We can conclude that Shimjae``s works reflect his failed consciousness that came from Chosun dynasty having died out by the occupation of Japan and his deep interest in Jeju Island. His failed consciousness of perished Chosun was sparked by the failure of the uprising movement. With bearing the nostalgic, failed consciousness of perished Chosun, he traced back to the memories of the prosperities of Chosun. His works concerning Jeju Island are meaningful in that they cherish the wholehearted feelings towards the island as transforming previous viewpoints. However, his works except for certain sentences are limited to the Chosun period, which can be considered as limitations of his works.

농은(農隱) 김문주(金汶株)의 삶과 문학에 대한 소고

김새미오 ( Kim Sae-mi-o ) 영주어문학회 2018 영주어문 Vol.40 No.-

This paper studied the life and works of Nong Eun Kim Mun-Joo (here after Kim). Kim went through several governmental posts after he passed the military service exam. However, as the time became troubled, he gave up his governmental post and decided to lead the life a recluse. Kim referred Doh Yeun-Myoung for making such decisions. His companionship was organized through the figures recited in poems. It was identified that Kim had a close relationship with Boohae Ahn Byung-Taek, which indicates his fighting spirit against Japan’s colonial power. Such spirit was clearly described in the works that discussed Myun Ahm Choi Ik-Hyun, Admiral Yee Sun-Shin However, Kim could not act himself against Japan’s power as he became already older. Kim’s fighting spirit could not come along with those days in dark, hopeless situations. Real actions were made by his offspring. His two sons Myung-Shik and Hyung-Shik and his grandson Yun-Whan practiced in diverse ways the fighting spirit against Japan. However, Japan’s colonial power persecuted them severely and Kim’s sons and grandson could not help but giving the anti-Japan movement. Kim expressed his bitter emotional pains about his powerless self. This might represent symbolically the powerlessness of intellectuals at those days. It is also worthwhile to pay attention to his descriptions of Jeju Island’s landscape. Kim recreated Jeju’s landscape by focusing up Youngjushipgyung (The Ten Great Landscapes of Jeju). However, he did not follow simply the previous styes. He interpreted on his own styles with more freedom the landscapes of Jeju. Of particular, he created Halla Mt and Yongyeonyabum (also known as youngyeon pedestrian overpass) by giving special meanings to them. Kim creation styles with full of free spirit can be said meaningful in that they suggest new perspectives on Jeju’s landscape at those days.

革菴 金瀅植의 삶과 시문학에 대한 일고

김새미오 우리한문학회 2019 漢文學報 Vol.41 No.-

This paper studied the life and poetry literature of Hyukahm Kim Hyung-Sik. Hyukahm Kim Hyung-Sik is an intellectual from Jeju Island who lived the years of Japanese Occupation. His family is a meritorious one and they had lived in Chocheon through many generations. His father is Kim Mun-Ju who served the highest post of Cheongeui-hyun region (currently south east part of Jeju Island); and his brother is Kim Myung-Sik who was very well known as a journalist fighting against the Japanese rule. He studied in Meiji University and he held erudite knowledge for several languages. Moreover, he perceived keenly the complex political situations under way at that time. Even though he perceived the reality sharply, he chose a life to observe the ongoing situations of society with one step back rather than changing the reality through an active involvement. This made a great contrast with his brother Kim Myung-Sik who strived to change the reality by participating in the reality with an active engagement. Kim Seok-Ik, a colleague of Kim Hyung-Sik, evaluated that the literature of Kim Hyung-Sik presented the consistent unity between his deeds and words. Kim Hyung-Sik can be categorized a figure that belongs to the School of Nosa. While the School of Nosa resisted against the Japanese rule using armed forces in the beginning of the rule, it later made an effort to change society through education. The double edged tendencies made by the School of Nosa were confirmed in his poems. One is to reflect the wills to change actively the reality; and the other is to behave by escaping difficulties. This is clearly confirmed in his two pen names: hyuckahm and piae. Through the poems of Kim Hyung-Sik, it is identified that hyuckahm reflects his imagination for the reality whereas piae mirrors his behaving considering the reality. The pen name of hyuckahm indicates that Kim Hyung-Sik wished to change whatever things. It is a bow and a knife that he thought of under the Japanese Occupation in order to change the dark situation. This shows following the character of armed resistance by Nosa School. Moreover, he was fully aspired to change certain things starting from the Movement of March First. Nevertheless, the reality was so harsh that intellectuals under the Japanese Occupation were not able to find enough locations to be situated in such a harsh situation. Kim Hyung-Sik also had to face that situation. His frustration in shadow was deeply reflected in his poems with the metaphors of an alcohol, tears, and friends. This can be read as the frustration and despair among young intellectuals under the Japanese rule being all surfaced, those who had to learn first to escape from difficult situations rather than to fight the reality. Furthermore, this is what should be remembered as an intellectual fight through literature against the Japanese rule. 본고는 혁암 김형식의 삶과 시문학에 대해 살펴보았다. 혁암 김형식은 일제강점기를 살았던 제주의 지식인이었다. 그의 집안은 대대로 조천에 세거하던 제주의 벌열이었다. 그의 아버지는 정의현감을 지낸 김문주였고, 그의 동생은 일제강점기 항일 언론인으로 이름을 떨쳤던 김명식이었다. 그는 明治大學에 수학했고, 여러 언어에 능통하였다. 뿐만 아니라 당시에 일어나고 있었던 복잡한 시국에 대해서도 정확하게 인식하고 있었다. 그의 삶과 처신의 관점은 『반도시론』의 글을 통해 확인할 수 있었다. 그는 현실을 정확하게 알고 있음에도 불구하고, 적극적인 행동으로 현실을 바꾸는 것 보다는 한 걸음 물러서서 시류를 읽는 방향의 삶을 선택하였다. 이는 동생 김명식이 적극적으로 현실에 참여하여 바꾸려는 행동을 했던 것과는 분명히 대비된다. 김형식의 문학에 대해서 동료 김석익은 실질적이면서도 말과 행동이 정확하게 일치한다고 평가하였다. 김형식은 노사학맥의 인물로 분류할 수 있다. 노사학맥은 일제강점기 초기 무력으로 저항하기도 했지만, 후에는 교육을 통한 변화를 모색하였다. 노사학맥의 이런 양면적인 경향은 그의 시에서 그대로 확인할 수 있었다. 하나는 시대를 적극적으로 바꾸려는 의지를 표현한 작품이고, 또 하나는 어려움을 피하면서 처신하는 것이었다. 이는 ‘革菴’과 ‘避碍’라는 김형식의 호에서 분명하게 확인될 수 있다. 김형식의 시를 통해 볼 때, 그의 현실적 상상은 ‘革菴’이었지만, 현실적 처신은 ‘避碍’였다. 혁암이라는 호에서 보듯, 김형식은 무엇인가를 바꾸고 싶었다. 일제강점기 상황에서 바꾸기 위해 그가 생각했던 것은 활과 칼이었다. 이는 노사학맥의 무력항쟁의 성격을 잇는 면이 있다. 그리고 3.1운동을 기점으로 무엇인가를 바꾸어 보자는 생각도 팽배했었다. 하지만 현실은 매우 냉혹하였다. 일제강점기 지식인들은 발을 붙일 곳이 많지 않았다. 김형식 역시 그러하였다. 그의 좌절의 그림자는 술, 눈물, 친구를 통해 짙게 표현되었다. 이는 현실을 바꾸려는 것보다는 피하는 것을 먼저 배워야했던 젊은 지식인층의 울분이 드러난 것이었다. 그리고 이는 일제를 향한 하나의 文鬪로 기억해야할 부분일 것이다.