紫巖 李民寏 詩에 나타난 현실인식의 한 단면 (A study on Recognition of Reality in Ja-am(紫巖) Lee Min-Hwan's Sino Poetry)

서지정보

· 발행기관 : 한국어문학회
· 수록지 정보 : 어문학 / 123호 / 157 ~ 189페이지
· 저자명 : 박상영

초록

The purpose of this study is to present Ja-am(紫巖) Lee Min-Hwan’s recognition of reality through his 20 Sino poetry’s structural analysis and it’s aesthetic meaning. Ja-am(紫巖) is one of the great writers of the Choseon Dynasty, but did not have much attention. Due to the fact he did not leave ample literary writings of poetry and no notable literature theories, unlike his brother, also a famous writer, Lee Min-Seong. However his special experience as a Prisoners of War and his recognition of reality are worth enough to research.
His literary groundwork is related to two things, his brother’s literary features(focusing on the spirit of poetry and significant contents than formal artifices) and Dubo(杜甫)‘s realistic poetry tendency. His works are divided into two tendencies, the opposing system of ‘the Subject-the Object'’ and trigonal system of ‘the Subject-the Object-a Concept’'. The former has characteristics such as the positive view on taoist’s transcendental will, the denial of the confucius political participation, ignition of the inner state by first person narrative, materialistic awareness, usage of daily words, selfness discourse, peaceful and secluded feeling from works(<方臺亭 次李蒼石韻>, <復用前韻 自敍>, <孤雲寺>). The latter has features such as the positive view on both taoist’s transcendental will and the confucius political participation, complex of idealogical and historical awareness, the pursuit of the confucius moral(<題朝聞錄後>, <題方臺亭>).
This phenomenon was from the writer’s individual and social aspects such as adverse government service, life as a prisoner of war, a stigma as a surrender, righteous army activity, never straighten a big step in life, etc. In this complicated life, he kept having huge interest on the political participation. It means that ‘nature’ to him is not the peaceful and secluded place, but the preliminary place for the future political participation. It also means that Ja-am is on the boundary between “rural scholars pursuing Confucian truth(隱求型士林)” who love “nature” and “scholars-bureaucrats engaging in politics(官僚型士林).”

영어초록

The purpose of this study is to present Ja-am(紫巖) Lee Min-Hwan’s recognition of reality through his 20 Sino poetry’s structural analysis and it’s aesthetic meaning. Ja-am(紫巖) is one of the great writers of the Choseon Dynasty, but did not have much attention. Due to the fact he did not leave ample literary writings of poetry and no notable literature theories, unlike his brother, also a famous writer, Lee Min-Seong. However his special experience as a Prisoners of War and his recognition of reality are worth enough to research.
His literary groundwork is related to two things, his brother’s literary features(focusing on the spirit of poetry and significant contents than formal artifices) and Dubo(杜甫)‘s realistic poetry tendency. His works are divided into two tendencies, the opposing system of ‘the Subject-the Object'’ and trigonal system of ‘the Subject-the Object-a Concept’'. The former has characteristics such as the positive view on taoist’s transcendental will, the denial of the confucius political participation, ignition of the inner state by first person narrative, materialistic awareness, usage of daily words, selfness discourse, peaceful and secluded feeling from works(<方臺亭 次李蒼石韻>, <復用前韻 自敍>, <孤雲寺>). The latter has features such as the positive view on both taoist’s transcendental will and the confucius political participation, complex of idealogical and historical awareness, the pursuit of the confucius moral(<題朝聞錄後>, <題方臺亭>).
This phenomenon was from the writer’s individual and social aspects such as adverse government service, life as a prisoner of war, a stigma as a surrender, righteous army activity, never straighten a big step in life, etc. In this complicated life, he kept having huge interest on the political participation. It means that ‘nature’ to him is not the peaceful and secluded place, but the preliminary place for the future political participation. It also means that Ja-am is on the boundary between “rural scholars pursuing Confucian truth(隱求型士林)” who love “nature” and “scholars-bureaucrats engaging in politics(官僚型士林).”

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