金冲庵의 流配詩 硏究 : 새로 발견된 肉筆詩稿를 중심으로

김홍철 청주대학교 학술연구소 2011 淸大學術論集 Vol.17 No.-

The author has searched the characteristics of contents of banishment poem which composed each period after this study has examined the all banishment course covering of experienced the third banishment. He was younger than serious-minded figure who was 30 ager curious noted wise man Chungam, doctrines scholar and he was a boiled-blooded poet. The poems of the first banishment period shown quietness, melancholy, and joy of mountains and waters and the poems of the second and third banishment period shown the shape of hardship life, the very nostalgia of the hometown and family, the earnest desire about life and agony in death and life and so on. These are appeared the main contents characteristics of banishment poem. Especially, I saw the handwritten letter of simmering contents and I could be newly recognized the sorrow and human Chungam's heart-benumbed heartburning which was filled in Chungam's banishment poems.

이브라힘 나지(إبراهيم ناجي, 1898 - 1953)의 신고전성과 낭만성 연구

임병필(Lim Byung Pil) 한국아랍어아랍문학회 2010 아랍어와 아랍문학 Vol.14 No.2

Ibrahim Naji is the most subjective poet of the Egyptian romantic poets. Practically the entire content of his verses concerns the poet’s personal experiences. That is to say, Naji’s almost poems are about the poet himself, his feelings and attitudes, and nearly all of it turns round the subject of love. Meanwhile there is remarkably no interest in wider issues, social or political in his works. So his occasion poems are not plenty to 12% extent of his all works. I made an analysis of all his poetical works and arrived at a conclusion as follows. First, thematically Ibrahim Naji composed the occasional poems of 12%, which express the respects and the condolences to the public figures. But in the 88% of his total poems he wrote about the nature, the feeling of banishment from his family and society, and love. Especially he indulged in love because the love was the medicine overcoming the limits of the nature and healing his banishment. Second, formally Ibrahim Naji used the Qasidah of 43%, the short poem of 40%, the strophic verse of 17%. So I reached the conclusion that he was the best romantic lyric poet of the Arab world, but he abided by the traditional poetic norms. Therefore, he was in the transitional conditions between the neo-classicism and the romanticism.

박태보(朴泰輔) 문학(文學)에 나타난 현실(現實) 대응(對應) 양상(樣相)

주영아 ( Young Ah Joo ) 한서대학교 동양고전연구소 2012 東方學 Vol.23 No.-

본고는 17세기 후반 신진지식인으로 유학의 실천적 삶에 궁진했던 박태보의 문학과 그의 문학을 통해 드러나는 현실 대응 양상에 대해 살펴보았다. 특히 그의 일생 중 자신감과 패기가 가장 충만했던 시기인 1675년 충청도 결성과 부여의 명승지를 유람한 시기의 작품과 정치적으로 첫 번째 좌절을 맞보았던 시기인 1677년 평안도 선천으로 유배갔던 시기의 작품을 중심으로 문학작품으로 표출되는 현실과 유람과 객지에서의 所懷, 역사해석의 이해를 탐색하였다. 박태보는 17세기 붕당정치가 극에 달했던 시기의 유학자로 인현왕후 폐출 사건을 반대하기 위한 상소를 했다가 극한의 고문을 받고 유배지로 향하던 도중 노량진에서 졸한 사람이다. 비록 36년의 짧은 생애를 살았지만 그의 정치적 소신은 매우 확고하였고, 정치적 행동 또한 주저함이 없었기에 당대 붕당의 축에 있던 남인과 서인, 노론과 소론의 갈등에서 주요 타깃이 되기도 했다. 그러나 그의 문학은 정치적 소신과 분리되어 나타난다. 그는 충청도 결성과 부여의 명승지를 유람했던 시기의 작품에서는 자연에 대한 흥취에 충만한 자신감을 숨기지 않았고, 유배시에서는 유배객으로서 자신의 처지를 완전히 받아들이지 못하고 끝없이 신음을 토해냈다. 그의 이러한 성향은 문학에 자신의 즐거움과 고통을 그대로 수용하는 경향으로 드러났고, 정치와 군사, 사회와 역사에 대한 견해의 피력에서는 현실을 직시하는 통찰력으로 나타났다. 본고에서 탐색한 유람시와 유배시에서는 박태보가 인간으로서 품을 수 있는 가장 원초적 감정의 표현이 분출되었으며, 그와 더불어 충청도와 평안도 지역에서 바라본 역사에 대해서는 백제의 멸망에 대한 비판적 시각을 노출시켰고, 군사적 요충지로서 築城과 백성의 관계를 좀더 현실적으로 접근해야 한다는 견해를 밝혔다. This study examined about the literature in Park Tae-bo, who had been exhausted by practical life in Confucianism as a new intellect in the latter half of the 17th century, and about the aspect of coping with reality, which is revealed through his literature. Especially, it explored the understanding about the expressed reality & impression, and historical analysis with literary works centering on the works in the period that he had gone sightseeing in Gyeolseong and Buyeo in Chungcheong-do Province in 1675 when is the period that he had been full of self-confidence and ambition during his lifetime, and on the works in the period that he had been exiled to Seoncheon in Pyeongan-do Province in 1677 when is the period that he had experienced the first political setback. As Park Tae-bo is a Confucian scholar in the period that the Coterie Politics had gone to extremes in the 17th century, he is a person who had passed away in Noryangjin on the way to a place of exile after being extremely tortured in the wake of lodging an appeal for being opposed to a case of throwing away Inhyeonwanghu(仁顯王后). Even if having lived for short lifetime in 36 years, he was very firm in his political belief and had no hesitation even in political action, thereby having ever become the major target from a conflict between Namin(南人) and Seoin(西人) and between Noron(老論) and Soron(少論), which had been in the axis of Coterie at that time. Park Tae-bo`s literature is indicated through being separated from political belief. The political statement was thoroughly expressed with appeal or thesis such as Chaja(箚刺) and Gye(啓). In the literary expression, the emotion on the shape of object was revealed without adjustment. This characteristic wasn`t exceptional even in his excursion poem or banishment poem. In the works of the period that he had gone sightseeing in scenic spots of Gyeolseong and Buyeo in Chungcheong-do Province, full self-confidence in excitement about nature wasn`t hidden. In the banishment poem, he continued to moan with failing to completely accept his situation as an exile. His propensity in this way was revealed with tendency of literally accepting his joy and agony in literature. Expression of opinion about politics, military, society, and history was indicated with insight of facing up to reality. In the excursion poem and banishment poem that were explored in this study, the expression of the most basic emotion that Park Tae-bo can embrace as a human being was erupted. In addition to it, as for history at which he looked in Chungcheong-do Province and Pyeongan-do Province, a critical sight on a downfall of Baekje was revealed. The opinion was clarified as saying of needing to approach the relationship between castle and people more realistically as a strategic location of the military.

이브라힘 나지(,إبراهيم ناجي)의 신고정성과 낭만성 연구

임병필 한국아랍어아랍문학회 2010 아랍어와 아랍문학 Vol.14 No.2

Ibrahim Naji is the most subjective poet of the Egyptian romantic poets. Practically the entire content of his verses concerns the poet’s personal experiences. That is to say, Naji’s almost poems are about the poet himself, his feelings and attitudes, and nearly all of it turns round the subject of love. Meanwhile there is remarkably no interest in wider issues, social or political in his works. So his occasion poems are not plenty to 12% extent of his all works. I made an analysis of all his poetical works and arrived at a conclusion as follows. First, thematically Ibrahim Naji composed the occasional poems of 12%, which express the respects and the condolences to the public figures. But in the 88% of his total poems he wrote about the nature, the feeling of banishment from his family and society, and love. Especially he indulged in love because the love was the medicine overcoming the limits of the nature and healing his banishment. Second, formally Ibrahim Naji used the Qasidah of 43%, the short poem of 40%, the strophic verse of 17%. So I reached the conclusion that he was the best romantic lyric poet of the Arab world, but he abided by the traditional poetic norms. Therefore, he was in the transitional conditions between the neo-classicism and the romanticism.

신위의 불교시 연원 연구

신일권 ( Shin Il-kwon ) 위덕대학교 밀교문화연구원 2017 密敎學報 Vol.18 No.-

申緯는 전통적인 유교의 가문에서 성장했으나 그의 작품에는 불교적 성향의 詩들이 많다. 지금까지 신위에게 불교는 王維와 蘇軾으로부터 영향을 받아 지식축적과 학문적 확장을 위하여 받아들인 것이라고 연구되어 왔다. 그러나 본고는 신위의 불교적 성향의 시들은 대부분 자하산장 은거, 평신진첨사좌천, 평산유배의 기간으로 1830년에서 1834년 사이의 작품들임에 주목하였다. 그 결과 신위의 불교적 성향의 시들은 당시 신위가 안팎으로 처한 개인사적 憤恨과 99개의 암자가 있었다는 자하산장이라는 은거 장소의 주위 환경과 승려들과의 교유 등의 영향이었음을 밝히고자 하였다. Shin Wui(申緯) grew up under the influence of traditional Confucianism but he wrote many Buddhist poems. Until now, it has been known that Shin Wui accepted Buddhism for knowledge accumulation and academic expansion influenced by Wang Wei(王維) and Su Shi(蘇軾). However, this study was intended to reveal that Shin Wui wrote Buddhist poems due to his personal historic angers, the surrounding environment of his hermitage at the Jaha mountain cottage with total 99 hermitages and exchange with Buddhist monks by focusing the fact that most of Shin Wui’s Buddhist poems were actually written between 1830 and 1834 during his retirement at the Jaha mountain cottage, his relegation to Cheomsa, the position of local minor officer at Pyeongsinjin and banishment at Pyeongsan.

청초 동북지역의 유배 지식인 — 함가(函可)와 시 창작을 중심으로

박영순 중국문화연구학회 2020 중국문화연구 Vol.0 No.47

The first one banished, with literary persecution, to Shenyang(瀋陽) in Dong Bei district in early Qing Dynasty was Han Ke(函可: 1611-1660), a monk. In the time of Nan Ming(南明), he was banished to Shenyang In Shun Zhi (順治) 5th year (year 1648) with the trouble that he had written an unauthorized history, Zai Bian Ji(再變紀) , which has become the first literary persecution happened in early Qing Dynasty. As an adherent of Ming Dynasty and an exile in early Qing Dynasty, Han Ke organized Bing Tian Shi She(氷天詩社) in Shenyang together with other exiles. In general, if you viewed a literary work as ‘knowledge’ produced by literature, this knowledge (such as Tian Shan Shi Ji) should be produced the producers (exiles) by a practice (poetic creation) in a particular case (literary persecution). From the point of view of this, this paper would like to take a loot into the knowledge production process of ‘knowledge-producer-practice-knowledge’ to understand the poets’ club of exiles, and its meaning, periodical and regional. The ultimate end of this paper is to come to understand what knowledge (works) was produced by the exiles (intellectuals) in the conception of ‘knowledge production (exile poetry) by exile literary persons group (Poets’ Club)’ in what a situation, and to grasp its meaning. For that purpose, this paper would take Han Ke as an example, to take a look into the life and poetry creation of the literary persons banished to Dong Bei district. Qian Shan Shi Ji(千山詩集) , where the poems written by Han Ke are collected, is selected as the principal content for this study. The content is divided into three parts. First, the situation of banishment in the Qing Dynasty and the reasons for which Han Ke was banished would be examined. Second, analysing the poems written by Han Ke. Third, the influences of Han Ke to the literature of Dong Bei district and its evaluation be checked.  In addition, this paper would also take note on literary practices of the exiles, their poetic creation and feelings and others. 청초에 문자옥(文字獄)으로 인해 가장 먼저 동북지역 심양으로 유배 간 사람은 승려 함가(函可: 1611-1660)이다. 그는 남명(南明) 시기에 개인적인 사서(私史) 『재변기(再變紀)』를 쓴 화근으로 순치 5년(1648) 심양으로 유배되었고, 이는 청초 최초의 문자옥 사건이 되었다. 함가는 명대 유민(遺民)이자 청초의 유배자 신분으로 심양에서 유배자들과 함께 빙천시사(氷天詩社)를 설립하였다. 일반적으로 문학 작품을 문학이 생산해낸 ‘지식’이라고 볼 때, 그 지식은 그것을 생산하는 ‘행위자’[유배자]들이 어떤 ‘특수한 상황’[문자옥] 속에서 어떤 ‘행위’[시 창작활동]를 통해 ‘지식’[『천산시집』]을 생산해낸다. 따라서 본고는 ‘행위자-행위-지식’이라는 큰 틀에서 함가의 시 창작과 그것이 지니는 시대적, 지역적 함의 등을 생각해보고자 한다. 본고는 “유배문인[지식인]의 지식생산[유배시]”이라는 범주에서 유배문인[지식인]이 어떤 상황에서 어떤 지식[작품]을 생산하는 지 그리고 그 함의는 무엇인지를 파악하는 것이 궁극적인 목적이다. 그 사례로 함가를 대상으로 『천산시집(千山詩集)』을 주요 텍스트하여, 청초 동북 지역의 유배자들의 삶과 시 창작 특징을 파악하고자 한다. 주요 내용은 크게 세 부분으로 나눈다. 첫째, 함가의 유배원인과 가족사를 살펴보고, 둘째, 함가의 시 창작을 분석하고, 셋째, 함가 시 특징과 『천산시집』의 평가에 대해 살펴본다.

流配詩를 통해본 李冑의 意識志向

이정규 충남대학교 인문과학연구소 2007 인문학연구 Vol.34 No.2