又峰 趙熙龍의 繪畵觀 (Theory on Painting by Jo Huiryong(1789~1866))

서지정보

· 발행기관 : 미술사연구회
· 수록지 정보 : 미술사연구 / 21호 / 79 ~ 106페이지
· 저자명 : 홍성윤

초록

This thesis aims to consider the theoretical view of painting and achieve an understanding of the Chinese literary art of Jo Huiryong(1789 1866), a painter of the middle-class literati in the first half of the 19th century, through his writings. As the literary activities of the middle class gained pace in the 19th century, they also came to play an increasing role in the world of painting, among whom Jo Huiryong was a leading figure. The study of his view of painting is thought to have contributed to the comprehension of the paintings of not only Jo Huiryong but also of middle-class literary society of that time, as well as the painting phenomenon of the nineteenth century in general.
In the 19th century, Chinese culture reached Korea as a result of more active interchanges with China. The middle classes had the economic and intellectual freedom to learn about and enjoy Chinese books and paintings by themselves. Such conditions provided them with an opportunity to understand the current of Chinese painting and essays on paintings. The raised consciousness of the literary culture of the Ming and Qing Dynasties achieved through such channels helped them to understand the trend of the Joseon Dynasty’s artistic milieu. Jo Huiryong was also able to access Chinese books and paintings, something which can be confirmed by many of the comments in his writings about Chinese paintings and the related theories. The Chinese paintings he saw were principally those of the Qing Dynasty rather than those dating from more earlier times, mirroring the exchange that had taken place between Joseon and Qing since the 18th century as a result of the Yeonam circle, as well as the influence of Kim Jeonghui. Jo Huiryong referred to such books on art theory as Xuanhe Huapu(宣和畵譜), Tuhui Baojian(圖繪寶鑑) and Guochao Huahuilu(國朝畵徵錄), all of which were representative books on critical painting including compact biographies of painters. He referred to painters of the pre-Yuan Dynasty as Xuanhe Huapu and Tuhui Baojian, and to painters of the Ming and Qing periods as Guochao Huahuilu. Apart from these books, Jo Huiryong quoted such critical essays on painting as Nigulu(妮古錄), which was written by Chen Jiru of the Ming Dynasty, Banqiao Tihua(板橋題畵) by Zheng Xie of the Qing Dynasty, and Pushan lunhua(浦山論畵) by Zhang Geng. The book that Jo Huiryong mentioned most frequently was Chen Jiru’s Nigulu. Jo Huiryong also cited many short essays of the Late Ming and Early Qing Dynasty, including Nigulu. Here, we can see that the style of literary culture prevalent during the Late Ming Dynasty, which was brought into the capital by Joseon noblemen during the eighteenth century, survived until the nineteenth century.
What has drawn considerable attention in building up Jo Huiryong’s view of painting is how he was affected by and distinguished from Kim Jeonghui from an artistic viewpoint. They had a close relationship in the aspect of literature and painting.
According to many records, the relationship between Jo Huiryong and Kim Jeonghui continued throughout their lives, and it becomes clear that this relationship was a major influence on Jo Huiryong’s artistic activity. Jo Huiryong’s view of painting was even further developed based on Kim Jeonghui’s theory.
Jo Huiryong’s theory on paintings was explored here in the light of two aspects: namely the usefulness and the creation of paintings. As for their usefulness, Jo Huiryong defined paintings that are valuable as an expression of the artist’s thoughts. Jo Huiryong valued the activity of creation in itself as well. He also thought that paintings could contribute to human longevity and that they reflected the Taoist hermit ideologies that were then popular among middle-class society. The discussion of creative activity meant defining how a painter could reveal his or her thoughts through the painting. Jo Huiryong thought highly of “shen-li”(神理), meaning the natural revelation of the artist’s mind, which is the boundary beyond a form rather than the beauty of brush and ink embodied by shapes. This idea was appropriated from a poetic theory and applied to painting. To grasp shen-li as it was represented in painting, he emphasized the need for insight and skills. Here, insight is nurtured by reading, which is itself in cohesion with the energy of sentences and studies. To achieve such skill, one required talent and effort, which itself amounts to that talent.

영어초록

This thesis aims to consider the theoretical view of painting and achieve an understanding of the Chinese literary art of Jo Huiryong(1789 1866), a painter of the middle-class literati in the first half of the 19th century, through his writings. As the literary activities of the middle class gained pace in the 19th century, they also came to play an increasing role in the world of painting, among whom Jo Huiryong was a leading figure. The study of his view of painting is thought to have contributed to the comprehension of the paintings of not only Jo Huiryong but also of middle-class literary society of that time, as well as the painting phenomenon of the nineteenth century in general.
In the 19th century, Chinese culture reached Korea as a result of more active interchanges with China. The middle classes had the economic and intellectual freedom to learn about and enjoy Chinese books and paintings by themselves. Such conditions provided them with an opportunity to understand the current of Chinese painting and essays on paintings. The raised consciousness of the literary culture of the Ming and Qing Dynasties achieved through such channels helped them to understand the trend of the Joseon Dynasty’s artistic milieu. Jo Huiryong was also able to access Chinese books and paintings, something which can be confirmed by many of the comments in his writings about Chinese paintings and the related theories. The Chinese paintings he saw were principally those of the Qing Dynasty rather than those dating from more earlier times, mirroring the exchange that had taken place between Joseon and Qing since the 18th century as a result of the Yeonam circle, as well as the influence of Kim Jeonghui. Jo Huiryong referred to such books on art theory as Xuanhe Huapu(宣和畵譜), Tuhui Baojian(圖繪寶鑑) and Guochao Huahuilu(國朝畵徵錄), all of which were representative books on critical painting including compact biographies of painters. He referred to painters of the pre-Yuan Dynasty as Xuanhe Huapu and Tuhui Baojian, and to painters of the Ming and Qing periods as Guochao Huahuilu. Apart from these books, Jo Huiryong quoted such critical essays on painting as Nigulu(妮古錄), which was written by Chen Jiru of the Ming Dynasty, Banqiao Tihua(板橋題畵) by Zheng Xie of the Qing Dynasty, and Pushan lunhua(浦山論畵) by Zhang Geng. The book that Jo Huiryong mentioned most frequently was Chen Jiru’s Nigulu. Jo Huiryong also cited many short essays of the Late Ming and Early Qing Dynasty, including Nigulu. Here, we can see that the style of literary culture prevalent during the Late Ming Dynasty, which was brought into the capital by Joseon noblemen during the eighteenth century, survived until the nineteenth century.
What has drawn considerable attention in building up Jo Huiryong’s view of painting is how he was affected by and distinguished from Kim Jeonghui from an artistic viewpoint. They had a close relationship in the aspect of literature and painting.
According to many records, the relationship between Jo Huiryong and Kim Jeonghui continued throughout their lives, and it becomes clear that this relationship was a major influence on Jo Huiryong’s artistic activity. Jo Huiryong’s view of painting was even further developed based on Kim Jeonghui’s theory.
Jo Huiryong’s theory on paintings was explored here in the light of two aspects: namely the usefulness and the creation of paintings. As for their usefulness, Jo Huiryong defined paintings that are valuable as an expression of the artist’s thoughts. Jo Huiryong valued the activity of creation in itself as well. He also thought that paintings could contribute to human longevity and that they reflected the Taoist hermit ideologies that were then popular among middle-class society. The discussion of creative activity meant defining how a painter could reveal his or her thoughts through the painting. Jo Huiryong thought highly of “shen-li”(神理), meaning the natural revelation of the artist’s mind, which is the boundary beyond a form rather than the beauty of brush and ink embodied by shapes. This idea was appropriated from a poetic theory and applied to painting. To grasp shen-li as it was represented in painting, he emphasized the need for insight and skills. Here, insight is nurtured by reading, which is itself in cohesion with the energy of sentences and studies. To achieve such skill, one required talent and effort, which itself amounts to that talent.

참고자료

· 없음