鄭琦의 삶과 傳 문학 (Life of Jeong Gi and Jeon[傳] Literature)

서지정보

· 발행기관 : 고전문학한문학연구학회
· 수록지 정보 : 고전과 해석 / 10권 / 233 ~ 268페이지
· 저자명 : 문수현

초록

栗溪 鄭琦(1879～1950)는 경남 합천과 전남 구례를 중심으로 강학과 수양에 힘썼던 최근세 유학자이자 文人이다. 그는 노사 기정진(1798～1876)—노백헌 정재규(1843∼1911)로 이어지는 노사학맥을 계승한 학자이며, 밀려오는 외세의 침탈을 막기 위해 고뇌하고 노력한 선비였다. 그는 화이론적 세계관과 위정척사사상을 지닌 유학자였지만 도학뿐 아니라 經世濟民도 함께 중요하다고 생각하는 균형 있는 사고의 소유자였다. 당파 싸움의 폐해를 통렬하게 비판하면서 이성적 판단과 합리적인 사고를 주장하였다. 사사로운 정과 공론을 구분할 것을 촉구하기도 하였다. 정기는 문학을 載道之器로 보는 문학관을 견지하였다. 기행시에서도 서경적 영물보다 관념시의 경향이 두드러진다. 詠史詩도 마찬가지이다. 그는 시를 비롯, 수백편의 문학 작품을 남겼다. 그가 지은 傳 9편은 거의 효자 열녀 충신을 입전 대상으로 삼고 있다. 전통적 가치관을 구현하기 위한 의도였을 것이다. 그의 傳 중에서 「남포허공전」과 「홍열사전」은 입전 대상을 통해 망국민인 정기 자신의 울분과 생각을 간접적으로 드러낸 작품이다. 「임효열부전」은 전통적 가치를 구현한 인물을 입전한 것이지만 내용이 극적이고 표현이 사실적이며 생생하여 흥미로울 뿐 아니라 비극미를 느낄 수 있다. 鄭琦는 허식적인 것을 배격하고 현실을 중시하는 합리적인 사고의 소유자였다. 그는 ‘義理’와 ‘精誠’을 삶의 지표로 삼았던 인물이었다. 그의 傳 작품에서 그것을 확인할 수 있다.

영어초록

Jeong Gi(1879 1950), whose honorary name is Yulgye, was a Confucian scholar, and also a litterateur in the modern period. He had stayed in the vicinity of Hapcheon, Gyeongnam, and of Gurye, Jeonnam, having pursued studies, and strived to cultivate himself. He was a scholar who had succeeded the academic tradition of Nosa Confucian scholars: Gi Jeong—jin (1798～1876), also known as Nosa by his honorary name, No Baek—heon, and Jeong Jae—gyu (1843∼1911). At the same time, Jeong Gi was a Confucian scholar who had agonized over and strived to prevent continuous act of despoliation of the country by foreign powers. Although he was a Confucian having a world view based on the Theory of the Civilized and Barbarians, while adhering to the Doctrine of Defending Orthodoxy and Rejecting Heterodoxy, he was a balanced thinker valuing not only the Learning of the Way but the real life (economy) also. Having severely criticized the evils of factional strife, he had asserted rational judgment and reasonable thinking. He even urged to keep one’s personal attachment and public opinion separate. Jeong Gi had held fast to his literary view in which he believed that literature is like a vessel to carry “Do” (roughly, the way, or path; referring to power which surrounds, flows through all things, living and non—living) and that, essentially, literature and “Do” are one. In his travel poetry, he conspicuously exhibited a tendency of an ideological poem rather than descriptive poems under the title of things. This is also true in his historical poem. He had created hundreds of literary works, including poetry. He had found his impersonation subjects almost all on devoted sons, virtuous women, and loyal subjects in his nine Jeons (impersonation stories). Perhaps he had intended to realize traditional value system. Among those stories, 「Nampoheogong Jeon」 and 「Hongyeolsa Jeon」 are the works that display his own anger and frustration and thoughts, as a man in despair over his country’s ruination, through impersonation subjects. In 「Imhyoyeolbu Jeon」 a character who realized the traditional value was impersonated, however, its contents are so dramatic with realistic and vivid expressions that it is not only interesting but also make readers feel beauty of tragedy. Jeong Gi was a writer who had reasonable thoughts having regarded the reality to be the most important, while rejecting ostentatious displays. He was a person who had considered ‘Loyalty’ and ‘Devotion’ essentials in his life, which can be confirmed in his literary works, Jeon.

참고자료

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