중국 당나라부터 원나라까지 전통 은일(隱逸)문화의 생활공간 특성에 관한 연구

민신러 ( Xinle Min ),김주연 ( Jooyun Kim ) 한국공간디자인학회 2019 한국공간디자인학회논문집 Vol.14 No.6

(Background and Purpose) The hermit culture in East Asia was a unique cultural phenomenon in ancient society. Hermit culture often focused on morality and the pursuit of mental completion. Such a hermit culture has existed in Korea and China historically, but much data and research has not been systematically conducted to date, so research is necessary. In this sense, the characteristics of hermits’ living spaces are studied to discover the cultural value of traditional spaces, and the results of this study are intended to apply to modern living spaces. Therefore, the purpose of this study is to analyze and synthesize the characteristics of traditional hermit culture and space to apply them to modern living spaces. (Method) This study covers the period from the Tang Dynasty (AD 618-AD 907) to the Yuan Dynasty (AD 1271-AD 1368), because this represents the first appearance of hermit living space in Chinese literature. Seven places were selected for this study, which were historically recorded in the literature, or living spaces in places created with nature as the basis of the characteristics of the hermit culture. In terms of the scope of the study, the academic and geographical characteristics of the selected places were first analyzed by case, and the main contents of the spatial characteristics were analyzed by classifying the living space in detail. (Result) Natural living spaces influenced by Confucian ideals include Canglang Garden, Dule Garden, Lepu, Yushan Cottage; those influenced by Zen Buddhism include Wang Chuan Villa and Lvdaofang House; and that influenced by the Taoists is the Mengxi Garden. Cases with the geographical characteristic of being far from the city or located in an urban area but isolated, are Lvdaofang House, Canglang Garden, Dule Garden, Mengxi Garden, and Lepu. Cases of places located in city suburbs include Wang Chuan Villa and Yushan Cottage. (Conclusion) First, it can be seen that hermits did not simply avoid the world but gave up the fame and wealth that secular people valued highly and completed the moral domain through academic inquiry. Therefore, Chinese hermit culture can be defined as a natural friendly healing space. Furthermore, it is shown that hermits’ spiritual pursuits are reflected in their living spaces, which could be applied to the spiritual meaning needed in the material basis of modern society. Finally, their living spaces have strongly nature-friendly characteristics. It can be concluded that many Chinese traditional values can be excavated in the future from hermit culture.

A Study on the Characteristics of Natural Living Space based on the Chinese Traditional Hermit Culture

민신러,김주연 한국공간디자인학회 2019 한국공간디자인학회논문집 Vol.14 No.5

(Background and Purpose) The application of natural environmental elements to the living space design can help release people’s pressure and ease their mind. The characteristics of living space that is based on traditional Chinese culture and pursues mental completion based on natural elements is worth studying and is necessary to apply to the living space design of the modern society. The purpose of this study is to explore the characteristics of the living space created by hermit and to synthesize the mental, natural, and living space conditions and characteristics by condensing the advantages of the cultural characteristics of Hermit Culture. (Method) The scope of this case study is from the Ming Dynasty (AD1368-AD1644) to the Qing Dynasty (AD1644-AD1912), which is the heyday for hermit culture in Chinese history, and the study is based on remaining document. Based on the hermit culture the natural lyrical elements of environment and living space are formed such as mountains, forests, rivers, and yard. Six places where the lyrical elements applied to were selected and studied. As a method of this study, the literature contents of the previous studies were analyzed in the theoretical study of the hermit culture. Based on the concept and contents of hermit culture, the characteristics of the places with historical meaning that the living space was harmonized with the natural environment were analysed. The contents, forms, and main characteristics of the space were analysed in detail focusing on the spatial drawings of the selected places, and commonalities and differences were derived and synthesized. (Result) The natural living space in the city are often located at the corner, sparsely populated, far from the city centre, and close to natural places such as ponds, fields, forests, etc. The natural living space located in the suburbs tends to be close to the city, sparsely populated, and is often built in a flat place between the river and the mountain. (Conclusion) Chinese hermit culture has had a profound influence on Chinese culture and it is ignored even undervalued by people but its historical value is still high. The natural living space of the Hermit has unique artistic characteristics, all of which contain their hermit culture studies and philosophy. In addition, geographically, the results of selecting a close position with people and pursuing organic combination with nature, rather than leaving the group alone, were able to draw the result that they satisfied their mental needs.

李商隱 詩歌와 道敎文化

임원빈 韓國外國語大學校 外國學綜合硏究센터 中國硏究所 2004 中國硏究 Vol.34 No.-

Li shang yin's poetry express extensive Taoism culture. His poem affected by Taoism culture. The reason because of live in Taoism holy place and Taoism are prevalent habits. This paper has five chapters : The first chapter, introduction, contains background characteristic of times, characteristic of Li shang yin's poems and motives & object of this study. The second chapter tells about the relation between Li shang yin and Taoism culture. The third chapter mainly shows Taoism culture. Taoism culture include a Taoist hermit with super-natural powers, the world of a Taoist hermit with super-natural powers, make pills of immortality and a method of moral culture. The fourth chapter shows reflect of Taoism culture. Li shang yin's poems turn Taoism culture to account make subject matter for a satire and deposit sentimentalism. The fifth chapter is conclusion. Under the influence of Taoism culture, Li shang yin's poems enrich poetry subject matter and contents, on the other hand composed new mood of a literary.

중장통(仲長統)「락지론(樂志論)」을 통해본 은사(隱士)의 삶

조민환 ( Min Hwan Jo ) 한국동양예술학회 2014 동양예술 Vol.25 No.-

Hermit culture, as an essential part of chinese traditional culture. Generally speaking A person who withdraws from the world to live in seclusion and often in solitude. But Zhongchang Tong hold differing views. Zhongchang Tong was the progressive thinker, writer and the last representative of the trend of social criticism in late Eastern Han Dynasty. Late Eastern Han Dynasty was a very confused period for kinds of social contradictions and the state apparatus could not function smoothly. In this situation Zhongchang Tong is tired of the ways of the world and wants desperately to live the life of a hermit. Zhongchang Tong had to settle for expressing his idea by writing the Essay of Lezhi. People living in seclusion generally don``t like to ask about trivial things happening in society. Zhongchang Tong lives fronting water and with hill on the Back. He built his own hideaway where he could entertain his friends. He led a joyous and secluded life, playing with instruments, contented, happy, asking nothing better. He did not gain fame and position. He take off the super popular and hope free and unfettered. From now on he was going to please myself and let the world go hang. He hope live forever and eternal life period. He did not pursued into the imperial gate. This attitude has Lao Zhuang philosophy of life interest.

고대(古代) 일본(日本)의 도교문화(道敎文化)와 백제(百濟)

김영심 ( Kim Youngshim ) 공주대학교 백제문화연구소 2017 백제문화 Vol.0 No.57

본 논고에서는 일본에 道敎를 전해준 것으로 알려진 백제와 비교하면서 고대 일본의 도교문화를 검토해보고자 했다. 백제와 고대 일본에서 道敎가 종교로서 기능했는지에 대한 논란이 계속되고 있지만, 유물·유적 속에 남아 있는 道敎文化와 道敎的 信仰 및 儀禮, 習俗 등은 종교로서의 도교를 상정하지 않고서는 이해가 곤란하다. 본고에서 밝힌 내용은 다음과 같다. 일본에 도교가 전해진 과정을 역사적으로 접근하여, 백제로부터의 전래가 전적이지는 않았을지라도 중요한 영향을 미쳤음을 지적했다. 백제로부터 醫博士·採藥師, 易博士, 呪禁師 등이 들어오기 시작한 6세기 중 후반부터 8세기 전반까지는 도교적 요소가 일본사회에 상당한 영향을 미친 것으로 보인다. 특히 天武天皇의 행적은 단지 神祇제도나 불교만으로 설명할 수 없는 부분이 많다. 長屋王의 變이후 율령국가체제에서 도교를 배척하는 정책이 취해지면서 점차 위축되어갔지만, 8세기대까지도 左道 내지 小道로서 영향력이 남아 있었다. 일본의 도교문화 또한 백제와 유사한 범주의 도교적 요소를 추출할 수 있으나, 그 특징 내지 드러난 양상은 사뭇 달랐다. 가장 대표적인 것이 呪術文化로서 오하라에[大?]와 같은 의례가 국가적 차원에서 행해졌다는 것과 天文과 결합한 주술문화가 중요한 비중을 차지하는 陰陽道가 탄생한 점 등이다. 呪術木簡이나 人形이 많이 발견된 점도 특징적인데, 향후 백제지역의 발굴에서도 유사한 자료가 나올지 주목해볼 문제이다. 도교문화는 神祇信仰또는 가미신앙과도, 또 불교와도 공존하면서 고대 일본인의 사유체계에서 중요한 비중을 차지했다. 불교가 융성해짐에 따라 도교적 요소는 密敎나 修驗道, 陰陽道, 神道 등에 흡수되거나, 민간습속의 형태로 남게 되었지만, 변용된 모습으로나마 그 명맥은 계속 이어졌다. 특히 도교의 呪術文化는 여러 사상체계나 종교에 흡수되어 들어가면서 오늘날까지도 일본인의 삶에 중요한 영향을 미치고 있다. The purpose of this study is to explore the peculiar characteristics of the Taoist culture of ancient Japan through the comparative analysis with that of Baekje. Though the Taoism in Baekje and ancient Japan may not be categorized as religion, the evidences such as ruins and relics which showed Taoist culture and faith, rituals, and folkway made us to guess the existence of Taoism as a religion. This study showed that Baekje played the important roles in the process of forming the Taoist Culture in Japan through the review of acquaintance with Taoism. From the middle and late part of 6th century to earlypart of 8th century, in which Taoism started to flow into Japan from Baekje in the shape of medical expert(醫博士) expert in taking herbal medicine(採藥師), specialist in the science of divination(易博士), incantation magician(呪禁師), Taoism might made a conspicuous effects on the Japanese society. A lot of events Tenmu Tenno(天武天皇) initiated, however not being understood under the tradition of Jingi(神祇) system or Buddhism, can be regarded as evidences for supporting the prevalence of Taoism in Japanese society. After the revolt of King Nagaya(長屋), as the Japan adopted the statue system for governing state, Taoism started to reduce its degree of influences, we can find the still remaining influences on Japanese society until 8th century as wrong way(左道) or byway(小道). Though the Taoism in Japan has common features with Baekje, there were their own characteristics or appearances. The most conspicuous features of Japanese Taoism was the incantation culture. Representative cases might include rituals such as Oharai[大?] sponsored by state, and also the establishment of Onmyoudo(陰陽道) which set the high value on the incantation combined with astronomy. Another feature of Japanese Taoism can be found in the excavation of many wooden tablets for incantation and puppet. If some similar artifacts in the area of Baekje can be excavated, those can show the relationship between the Taoism in Japan and Baekje. Taoist culture in Japan coexisted with belief in gods(神祇信仰) and Buddhism, and exerted great influences on the Japanese speculation system. As the Buddhism became prevalent in Japan, Taoism was absorbed by Esoteric Buddhism(密敎), Onmyoudo(陰陽道), Shugendo(修驗道), and Shinto(神道) with the remnants in the people's convention. However, Taoism's thread of existence continued in the culture of Japan. Up to now, Taoist's incantation culture has sustained their influences on the Japanese speculation system and religions, and has conveyed great implication on everyday lives of Japanese people.

『聖賢高士傳贊』에 나타난 嵇康의 人物論과 가치 고찰

崔世崙(Choi, Sae-yoon) 중국어문학연구회 2015 중국어문학논집 Vol.0 No.95

Ji kang, who had great achievements in the field of literature, philosophy, aesthetics, is an valuable writer and artist in Wei-Jin dynasty. He wrote lots of great literary works, and his remarkable work, named 『Sages and Men of Virtue Biography』, is the most important achievement which is concerned about ‘Personalia’ at that time. Ji kang’s 『Sages and Men of Virtue Biography』 is the first biography which is named ‘sage’ in three country biography. In order to protect and reveal his idea , Ji kang collects fable and hypothesis about sages and men of virtue, it gives us general ideas of the development of hermit culture and concept of hermit , so the work can be pitched clearly in the history of hermit culture. It has stronger influences to later biography. These people are the hermits who live eagerly, are revealed Ji kang’s hope. Also these people were selected on the basis of particular criteria, Ji kang really wants to live like these people, to express his own self-consciousness. Ji kang does’t wants the country for hermit, really wants to seek the Utopia where ordinary people live together and happily. That is the point what he express through the 『Sages and Men of Virtue Biography』. Specifically, it shows us that Ji kang eagerly goes back to the Nature, where still maintains the nature’s condition extremely, is called ancient times with great harmony. The features of This Utopia are that still exist simplicity and human nature. There is a relationship between lord and vassal like other era, they are being peacefully, lord does’t order his own way, vassal obeys his lord truly. In terms of this point, we can imagine that why Ji kang insists ‘Overcom the morals, Return to the nature’. What he really wants to overcom is not the traditional morals, but the ‘Fake morals’, which is used as a expedient by ‘the group of Sima’. They treats morals as a expedient for seizing the power, they rebelled against CaoWei superiors and usurped their authority. Jikang is living under these circumstances, he suggests ideal personalia to people who lives such as chaotic, disordered society. Therefore, Jikang writes 『Sages and Men of Virtue Biography』, collects famous hermits and their behaviors. According to this 『Sages and Men of Virtue Biography』, we can realize that what utopia Ji kang wants to seek, live, and how to pass away disordered society.

우담 채득기의 경천대 경영에 나타난 문화경관 요소의 해석

이유진 ( Yoo Jin Lee ),김수진 ( Soo Jin Kim ),심우경 ( Woo Kyung Sim ) 한국전통조경학회 2010 한국전통조경학회지 Vol.28 No.4

본 연구는 조선시대의 선비인 우담 채득기가 경영한 경천대 일원의 산수경영에 나타난 문화경관 요소의 해석을 목적으로 연구를 진행하였다. 조선시대 선비들의 산수경영과 자연경물에 대한 명칭부여는 동시대 지식인들의 자연관 형성에 투영되었을 뿐 아니라 정원문화의 유행에도 많은 영향을 끼쳤다. 우담 채득기는 경북 상주의 낙동강변에서 은거하며 산수를 경영하고, 유유자적하는 삶을 살고자 하였는데, 그가 경영한 경천대 28경은 성리학적 절의와 충절의식에 입각하여 자연경물에 이름을 붙이고 자신의 미의식을 현실화하는 등 산수경영에 상징적 의미를 부여하였다. 세부적인 경관의 명칭으로는 크게 ``대명의리와 충절``, ``신선사상`` 그리고 풍유와 소요자적 삶에 따른 ``산수경영의지``, 마지막으로 ``학문탐구`` 등을 상징하였다. 또한, 경천대 일원의 28경처 중 특별히 10가지의 경관을 선택하여 자신이 실제 소요하거나 유희했던 장소를 중심으로 소상팔경의 경관어휘인 시간과 계절 그리고 기상의 변화를 서정적으로 노래하고 있는데, 이는 자연환경의 변화를 통한 소우주의 섭리를 이해하고자 한 당시의 산수경영의 유행과 무관하지 않은 것으로 보인다. 따라서 우담 채득기는 자신이 은거한 경천대 일원의 산수경영을 명·청 교체기라는 조선의 상황을 비유하여, 자연의 경물에 이름을 붙이고, 또 암울한 사회를 극복하고자 노력한 것은, 그가 평소 강조한 의리와 절개라는 조선선비들이 가져야 할 덕목을 가치 있게 내세운 성리학적 자연관 때문일 것으로 판단된다. This research was made on the interpretation of cultural landscape elements which is shown at nature management around Gyeongcheondae managed by Udam Chae Deug-gi, scholar in Joseon dynasty. Naming the nature management and natural features not only reflected on the formation toward the view of nature by the contemporary intellectuals, but influenced on the fashion of garden culture. Udam Chae Deug-gi dwelt in the riverside of Sangju, Kyungbuk as the characteristics of hermitage and managed landscape and had a willing to live a life free from worldly cares. The Gyeongchundae 28 landscapes, which was managed by himself, represent that natural features are named on the basis of neo-confucian principle and loyalty and he imposed symbolic meaning on landscape management by practically translating his aesthetic consciousness to reality; the name of detailed landscape is largely ``loyalty to Ming dynasty and to king`s order and loyalty``, ``Taoism`` and ``Management will of landscape`` by the life of metaphor and enjoyment, and symbolizes ``Searching for learning``. In addition, by selecting 10 out of 28 landscapes around Gyeongcheondae, lyrically describing the landscape by representing the change of time, season and the climate which is the scenic term of Great 8 Sosang views in fashion at that time focusing on the place he strolled or enjoyed watching himself; it can be seen that such moves are related with the landscape management in fashion in order to understand microcosmic providence with the change of natural environment. Therefore, Udam Chaedeug-gi is regarded as the neo-confucian view of nature for which any value scholars in Joseon dynasty have to own - ``loyalty`` and ``integrity`` - he usually emphasized himself to name the natural features and overcome the darkness of society comparing the landscape management around Gyeongchundae he lived a life free from worldly cares to the situation of Joseon dynasty when a transition times between Ming and Chung comes from China.

『抱朴子』(外篇)에 나타난 葛洪의 ‘隱居求志’的 隱逸觀

曺玟煥(Jo Min Hwan) 한국도교문화학회 2014 道敎文化硏究 Vol.41 No.-

後漢 말기 儒敎가 沒落한 시대라고 규정하는 東晋의 葛洪(283~363)은 『抱朴子』(外篇)에서 身과 名의 선택적 상황에서 ‘身’을 취하는 은일을 말하는데, 많은 부분 공자가 말한 유가적 은일의 典範에 해당하는 ‘隱居求志’ 형태의 은일을 말하고 있다. 갈홍은 이른바 「嘉遯」의 懷氷선생,「隱逸」의 逸民, 「任命」의 居冷선생,「守?」의 潛居선생, 「安貧」의 樂天선생, 「知止」(重言)의 玄泊선생을 통해 자신의 은일관을 전개하고 있다. 갈홍이 말하는 隱逸者들은 권력·명예·재물이란 外物에 心身을 使役당하지 않고 逍遙自適하면서 安貧樂道를 추구한다. 그런데 純儒는 물론 진정한 은일도 궁극적으로는 유가 성인의 道를 지킨다는 사명감이 있어야 한다. 아울러 天下無道의 상황에서 은일적 삶을 살더라도 純儒라면 저술을 통해 끊임없이 세상에 무엇인가 긍정적인 방향을 제시해야 한다. 즉 갈홍은 은일적 삶을 살더라도 節操를 지키는 것은 기본이고 아울러 저술을 통해 끊임없이 세상을 올바른 방향으로 이끌어나갈 것을 요구한다. 이런 삶이 진정한 은일적 삶이라는 것이다. 이렇게 보면 갈홍의 은일관은 공자가 말한 ‘隱居求志’적 은일관 성격이 강하다. 葛洪의 隱逸觀에는 儒家와 道家의 出處進退觀의 妙合點가 담겨 있지만, ‘隱居求志’를 말하고 있다는 점에서 일정 정도 유가 지향적 은일을 말하고 있다. Hermits has been the impression that hermits always live alone, without interaction with the community. However, the established image is not unchanged. In this thesis, I will explore in the final time of the later Han Dynasty scholar, Ge Hong, who has demonstrated the reclusive lifestyle which differs from that of the previous Dynasties. 『Baopuzi』(waipian) is a work that describe that worshiping the Confucian school has an extreme realistic significance. In『Baopuzi』(waipian), Ge Hong insist the relationship between entering government service and hermit. The tension and contradiction between withdrawing from society and taking an active part in society run through GeHong thoughts about reclusion. He wanted to reform te character and moral of the esquires and express the ideal personality of his own. In『The Analects of Confucius』, The Master(=Confucius) said, "Living in retirement to study their aims, and practicing righteousness to carry out their principles". Even if it were so, situationally choose the life of reclusion or live in seclusion, hermit must practice "Living in retirement to study their aims". This thoughts is Ge Hong ?Baopuzi?(waipian)"s reclusion"s character.

성재 김익수선생 고희기념 특집호 : 한국사상(문학) ; 도은 이숭인의 누정시(樓亭詩) 연구

이정화 ( Jeong Hwa Lee ) 한국사상문화학회 2007 韓國思想과 文化 Vol.36 No.-

누정(樓亭)에 대해 음영(吟詠)한 편액시와 기문을 통해, 누각과 정자에서의 문학 활동을 중심으로 형성된 누정문화와 그 향유 방식을 확인할 수 있다. 도은의 <秋興亭記>에는 정자의 주인은 물론 이곳에 온 시인묵객들이 달관의 경지를 체득할 수 있기를 간구하는 도은의 내심이 반영되어 있다. <霜竹軒記>의 경우, 군자의 문화의식을 실현할 수 있는 문학 현장이 바로 승경지 상죽헌이란 점에 깊은 의미를 부여하고 있다. <星州夢松樓記>는 누정에서 이루어지는 사대부들의 문화활동이 퇴폐와 타락에 흐르는 것을 경계함으로써 스스로가 건전하고 건강한 마음으로 성인(聖人)의 산수 취향을 본받고 있음을 보인 것이다. 이처럼 도은의 기문에는 자연과 공존하는 누정을 애호하여 문화적인 가치를 부여하고 이를 향유하기 위해 솔선하였던 그의 모습이 잘 나타나 있다. 이점은 그의 군자적 풍모와 학문정신의 높이와도 무관하지 않다. 도은의 누정시에는 누각과 정자에 올라 흥감을 표출하는 시인의 모습이 나타나며 이를 통해 속태(俗態)를 벗은 소나무의 고고한 기상을 감지하게 된다. <題玉田禪師松月軒…>시에서 그는 "소나무 사이에 비친 달을 가장 사랑한다(最愛松間月)"고 음영하며 자신의 내면 또한 밝은 달빛처럼 사물의 이치를 훤히 비추어 통찰하는 경지에 이르기를 희구하고 있음을 보인다. <題尙州風詠亭>시는 문장의 대가로 세상을 울린 목은의 웅준(雄俊) 전아(典雅)한 문학정신을 추앙한 것으로, 스승의 기상을 떠올리며 옷깃을 여미는 도은의 겸공(謙恭)을 알 수 있다. <晴暉堂感興四首 其一其二>시는 한적한 곳에 깃들어 살며 맑은 솔바람 소리에 귀를 기울이는 도은의 모습이 나타나고 있으며, 도은의 미의식이 탈속의 지취(志趣)와 상응함을 알 수 있다. 또한 도은의 누정시는 은사(隱士)의 지조와 기품 있는 삶이 돋보인다. <題鹽州客舍樓次韻>시의 경우, 도은은 백수(白水)와 황국(黃菊)이란 자연물에 특별한 의미를 부여하여 은사의 시정신을 궁구하고 있다. <驪江樓留別若齋次韻>시는 왕유의 <靑谿>시와 그 의상이 일치하는데, 은사의 삶을 갈망하며 천공(天工)의 대자연과 같은 청정한 시세계를 구축하고 있다. <題嶺南樓>시는 낙일(落日)의 장관(壯觀)에 대한 감명을 자연 경관의 묘사라는 형상화 방식을 통해 시화함으로써 즉경생의(卽景生意)의 미학을 생성하고 있다. 화자가 여행길에 올라 객지에서 잠시 머무는 사람으로 묘사된 시작(詩作)에는 도은의 시재에서 우러난 청신(淸新)의 이미지와 객창감에서 시름하는 나그네의 적연한 이미지가 교차되어 있다. <登樓代人作>시는 인간의 실존 자체를 비극적으로 인식하는 가운데 내면의 높은 경지를 보인 작품이다. <浮碧樓次韻錄呈巡問令公>시에서도 인간의 실존적 비극이 내재되어 있지만, 이러한 심의(心意)를 인생무상으로 위무하고 있다는 점이 특징적이다. <題僧舍寓軒>시는 객창감에 젖은 심사를 맑은 흥감으로 승화시키고 있어 도은시의 개성이 청신의 미학을 형상화한 사례에 해당하는데, 공감각적 심상과 청신한 미감이 조화를 이루는 가운데 그만의 담박한 시세계를 구현하고 있다. The present study is to discuss Doen, Lee Sung-In. Doen was a poet, while endeavoring continuously to keep Koryo from subverting by Choson. The aim of this study is to complement of the understanding of the spirit of his arbor poetry by adding the study on scholar`s chinese poems in the latter part of the Koryo. First of all, the content of this study consists of an examination of the background about his arbor poetry. His literary works written by Doen was tried to realized in the Confucian ideology. The tablet of the arbor appeared the arbor culture and pleasure formula about the literature activity of the intercourse. And the tablet of the arbor of Doen stood for the far-sighted view, the culture consciousness of a man of virtue, the mountain and water protection about a saint. The arbor poetry of Doen inhered in the proud isolation such as pine tree, the poetical sentiment on the noble-mindedness, the modesty, the unworldliness. Also he produced of the arbor poetry in the constancy and the nobility for the hermit. He revealed the landscape, the heart of a stranger, the transiency of all things. Doen represented the traditional life style as a scholar and a hermit, accompanied by the literariness of arbor poetry.

隐逸文化视域下的陶、谢比较

장준휘 동아인문학회 2013 동아인문학 Vol.26 No.-

也许,历来对陶渊明的隐逸追求和行为的阐释,在一定程度上都没能揭示出它在中国文化史上的深刻意义:本文中,我们通过陶渊明选择田园而非山林,与谢灵运追求山林之趣的绝然不同,指出前者如何第一次把中国传统文化中重人生重社会的精神与意义淋漓尽致地昭显出来,由此而对中国文学传统发生的不同影响。 Elucidations of Tao Yuanming’s hermit pursuit and hermit behavior have always been failed to reveal it’s profound significance in the history of Chinese culture to a certain extent:in my thesis below, we will talk about the completely differences between Tao Yuanming’s choosing pastoral rather than mountain forests and Xie Lingyun’s pursuing the interest of mountain forests,and through the comparison, we will present the process about how dose Tao Yuanming highlight the spirit and significance of the emphases on life and society which are two important parts of Chinese traditional culture with his vivid pen for the first time in the Chinese history, hence the different effects he has impacted on the Chinese literature tradition.