『기재기이』의 편집 체계와 서사 지향 (The compilation of Kijaegiyi(『企齋記異』) and it’s narrative intention)

서지정보

· 발행기관 : 어문연구학회
· 수록지 정보 : 어문연구 / 107권 / 121 ~ 149페이지
· 저자명 : 전성운

초록

본고는 『기재기이』가 일정한 의도를 가지고 창작, 편찬되었다는 가정 하에 논의를 진행하였다. 그 결과 『기재기이』는 인물, 배경, 사건 구성 등이 특정한 의도 하에 고안되었음을 확인할 수 있었다. 외물과 인간의 관계를 중심으로 한 부정적 사례와 긍정적 사례, 그리고 삶의 가치 지향이란 측면에서의 부정적 사례와 긍정적 사례의 순서로 배치되었다. 이런 편집 체계는 외물(外物)에 대해서는 상황과 처지에 따라 편히 기대어 한유(閑遊)하여 완물상지(玩物喪志)하지 말고 박학심문(博學審問), 신사명변(愼思明辯)의 궁리지요(窮理之要)를 실천하며 살 것이며, 삶의 지향에 있어서는 허탄한 무리와 어울리며 가능성 없는 신선을 꿈꾸지 말고 동정유상(動靜有常)을 믿고 실천하면 누구나 부귀공명을 얻게 될 것이라는 권면의 의미를 반영한 것이다. 요컨대 ‘안빙[反]-사대부[正]’와 ‘최생[反]-하생[正]’의 가치쌍을 고려하여 순차적으로 편찬 제시한 것이다. 이것은 신호가 『기재기이』 <발(跋)>에서 밝힌, “세상의 모범(模範)”이자 “세상의 경계(警戒)”이고 “민이(民彛)를 붙들어 세워 명교(名敎)에 공로”이자 박계현이 제시(題詩)에서 말한, 『기재기이』가 일우(一隅)의 공능을 지녔다고 한 근거다. 그리고 신광한이 <소수서원기>에서 밝힌 수기(修己)와 학문의 길을 걷는 선비 양성의 한 방편이다. 『기재기이』가 이렇게 성리학적 교훈을 고려하여 편찬되었다고 해서 그 가치를 폄하할 수는 없다. 신광한은 『기재기이』를 통해 기이(奇異)하고 흥미로운 서사를 활용하여 성리학적 가치 권면의 영역까지 나갔다. 이른바 더 많은 소설 독자를 고려했다는 점에서 통속성의 확대인 것이며, 소설의 새로운 지평을 개척한 것이다.

영어초록

This thesis aims to research the scheme of compilation and its intention of Kijaegiyi(『企齋記異』). This book features AnbingMongyurok and three other stories, Seojaeyahoirok, Choisaengwoojingi, and Hasaenggiwoojeon. And characters, backgrounds, and plots of each stories in Kijaegiyi were planned to the consistent intention by writer. It means that Kijaegiyi was compiled for according to the specific intention.
Those are each comparisons of AnbingMongyurok and Seojaeyahoirok, Choisaengwoojingi and Hasaenggiwoojeon. AnbingMongyurok and Seojaeyahoirok are commonly about the relationship between human-beings and objects. AnbingMongyurok is the negative example of relationship between man and objects but Seojaeyahoirok is the positive one. Samely, Choisaengwoojingi is the negative example of our attitude to life, but the Hasaenggiwoojeon is the reverse one. Kijaegiyi was compiled by the order of negative and positive sense of values.
Anbing only enjoyed to appreciate flowers and lost his will for studying. The writer criticized the this kind of attitude toward flowers that was charmed by its beauties and lost their will. He tells the method that observe the world of things, for examples, horses, gooses, and even though weeds. He tried to tell the method of observation of things by story like the personification Mongyurok.
There are diverse quotations and the observational attitude toward objects in Seojaeyahoirok. Diverse quotations’ is becoming the well-informed man with broad vision, and the purpose of his observational attitude is to study objects. Neo-Confucianism’s study focused on broad knowledge, the deep questioning, circumspective thinking, and clear judgment. Seojaeyahoirok presented the Neo-Confucianism method of study through the medium of a story.
Choisaengwoojingi's story-teller revealed the possibility that the Palace of Dragon King does not exist or the story-teller is a liar. This fact make the reader confused. Which is real and which is fiction. And finally, the reader realize the Palace of Dragon King is unsubstantial world. The writer tried to tell the secret of the Palace of Dragon King unsubstantial. By this, he suggested that should be faithful to your moral life as a Confucianist. Shin tried to criticize to the society of Buddism and Taoism.
The writer tried to tell the importance of human beings’s efforts in the uncertain world by Hasaenggiwoojeon. He want to say that there is no misfortunes or fails in life. If human beings make efforts to overcome the present situation. He told that man should observe the circumstance carefully, think meticulously, judge wisely, and behave devoutly. Man believe in the future and practice in life. This in the gist of Hasaenggiwoojeon and Shin hoped to speak to the readers of Kijaegiyi. And also, it is the narrative intention of the fortune telling and the extraordinary wedding in Hasaenggiwoojeon.
These facts appeared in Shin Ho's postscript of Kijaegiyi, Park Gyeohyeon's the poem for Kijaegiyi(=題企齋記異卷後), and Gwang-han Shin's <Sosuseowoeongi(紹修書院記)>. Shin, Park, and Gwang-han insisted on the educational values of Kijaegiyi, arguing that it contains admonitions and moral codes for man. This is the reason why Kijaegiyi was published by Gyoseoguan. In conclusion, Kijaegiyi was compiled by the order those intentions.

참고자료

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