한용운 시에 나타난 전통과 선사상에 관한 연구

저작시기 1993.01 |등록일 2003.07.10 | 최종수정일 2016.07.16 파일확장자어도비 PDF (pdf) | 56페이지 | 가격 9,600원
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상세신규 배너

서지정보

발행기관 : 청람어문교육학회(구 청람어문학회) 수록지정보 : 청람어문교육 / 8권
저자명 : 정학심

영어 초록

Discussion over Manhae, Han Yong-un`s Poetry has diversely been made from several Perspectives, viewpoint and methodology. As a result, evaluation over Manhae, Han Yong-un`s Poems has led to being called `aesthetics of separation` and `aesthetics of pardox,` which formulated evaluative daomain and evaluative value But, any illumination that `aesthetics of separation` the evaluative value of his poetry, is attempted to be interpreted in connection with our traditional emotion and prototypal emotion has never been made, For this reason, his poetry seems to have not been interpreted the correlation with the prototype. In order to overcome this, this thesis defined the first separation ballad appearing in korean poem`s and songs as Arirang, and attempted to trace the prototypal emotions and sentiments arising from our separation in a context of tradition with a focus on the separation (parting) folk songs since Arirang and to interpret Manhae, Han Yong-un`s poems in comparision and contrast with such folk songs to veilluminate a modem vepresentational style. As a consequence, the fact was discovered that the emotion of poems and songs singing existing separation or farewell are represented through three channels, which are classified and defined as the emotion of curse and anger, that of entreaty and appeal and finally that of lingering attachment and regret. These emotions are affection arising from the salutatory separation or farewell and are represented as the style representative of universal emotions stemming from separation. But, in case of Manhae, Han Yong-un emational evocation does never come to light, which was thought to be attributable to the fact that the object of separation for him is the salutatory separation or farewell and the absolute and transcendental object as the ideological object as well. Heve, the identity of the lover was defined through biographical inquiry as the ideological, transcndental object, not the emotional object such as freedom, equality, fatherland, nation. Buddha, living things, truth, good and beauty. As the existence of the transcendental object is named, the titles of salutation such as `lover` or `you,` though, it establishes the foundation that it can be interpreted as salutation or the other sex. But it can be seen that the existence of the transcendental object was sublimated and beautifled into the metaphysical object that the flesh perishes and only the spirit remains by making it absolute or transcendental. For that reason, it was made to know that traditional emotions such as curse or anger, lingering attachment or entreaty, the materializing condition of salutatory farewell were excluded from it. It can seem to be said that Buddhist principles and Zen thought have quietly rooted in a deep context and the Buddhist Principle acting as the dimension of conception in Manhae`s Poems showed a changed picture that it shifted his poetry from `aesthetics of separation (farewell)`to asethetics of paradox` . As a result, the out layer structure of Han Yong-un`s poems is the structure of irony and could not help mobilizing a dialecticul rhetoric of affirmation through negation that is manifested in a paradoxical fashion. And it cannot but be interpreted that this paradox exceeded the dimension of the representational nature of Manhae, Han Yong-un`s poems as a simple representational technique and so the Buddhist Zen thought could not refrain from containing the principle such as the topic of conversation. With reqard to the `aesthetics of separation (farewell)` separation is here negated through `aesthetics of paradox`, and so formal separation materializes `parting equals meeting` called the essential casual meeting. This means that his poetry started with the conceptional dimension of Yongi doctrine(綠起說), a Buddhist principle and implies that it is put to a shape as the Banshanghap do of the topic of conversation such as `no one and no-two`, `non one and non-two` and `non-exist
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