松江文學硏究 : 漢詩를 중심으로 = (A)Study on the Song Kang's literature
저자
발행사항
금산 : 중부대학교 대학원, 2011
학위논문사항
학위논문(박사) -- 중부대학교 대학원 , 박사과정 국어국문학과 국문학 , 2011. 8
발행연도
2011
작성언어
한국어
주제어
발행국(도시)
충청남도
형태사항
164 p. ; 26cm
일반주기명
지도교수:최태호
소장기관
Song Kang(pen name) Jeong Cheol created 763 Sino-Korean poems(漢詩), 4 Bus(賦), 87 Shi-jos(時調), 4 Ka-sas(歌辭), and a few compositions(文), which still attract attention from many people. This study set out to examine his Sino-Korean poems for his literary ideology and world of creation and review them along with his Korean poetry to understand their significance in the history of literature.
The study graduated from old research trends involving fragmentary works and narrow scopes, analyzed and reviewed literary research on Sino-Korean poems around the situations and political and philosophical characters of his days, examined his Sino-Korean poems around his life and literary world, analyzed them along with Ka-sas and Shi-jos, and investigated his literary perceptions, world view, and view on life. A special focus was placed on the lyricism of his perceptions of reality and the characteristics of his styles of expression in his works.
His life was ripe with rises and falls through national crises including disputes between Tongins and Seoins and the Japanese War of Imjin from the age of 27 when he went into government service to the age of 56 when he was exiled to Kangkye(江界) due to Geonjeomunje(建儲問題). Experiencing Eulsasahwa(乙巳士禍) when young, he clearly knew what power was. His works and behavior confirm that he always kept his intense patriotism in spite of all the political advances and retreats.
To arrange the backgrounds of his literature overall, his literature was under the huge influence of the family history, his activities at the Seongsangadan(星山歌壇), and his political ups and downs. While the figures he exchanged with at the Seongsangadan helped him build his literary base, the worldly conflicts and sources caused by clique politics affected his literature immensely.
Confucianism, Buddhism, and Taoism are evenly distributed in his works. His emphasis on Confucian loyalty and filial piety and on just and great causes reflects the general ideological system of the Sadaebus(士大夫) in those days. The transience of life, the cycle of reincarnation, and Seonjeong(禪定) of Buddhism displayed in his Sino-Korean poems are common to Oriental culture.
He was born into a noble family with fundamentally Confucian values, which makes it extremely natural that he expressed his love for the king from loyalty to filial piety. In fact, Samiin(思美人) and affection for the king became the persistent patterns of his emotional expressions throughout his literature regardless of genres and forms.
In his Sino-Korean poems and Shi-jos, he sang about the beauty of nature and pleasant life in nature. However, he never forgot about the political world in reality where the king was and always desired to return back to the world. To him, nature represented the world of defeat where he was forced to move to by the political operations. Even so, he did sing about the pleasure of living in nature as if he were aloof from the political world.
He started to drink alcohol as a means of resolving the pent-up pressure on his chest due to his obsession with political power rather than a means of enjoying taste. He went through many political rises and falls due to his upright personality. Every time he was faced with one, he would wait for a boon from the king and his order to return to the government. Waiting for them, he would have his pent-up pressure accumulated on his chest and had to resort to alcohol to resolve it. He eventually reached the level of son of Bacchus after years of drinking to solve his pent-up pressure on his chest. Although he tried quitting drinking, he miserably failed at every attempt due to his unquenched desire for politics.
His works are usually based on his daily events and experiences and the objects and phenomena he observed in the surroundings. By applying his distinct sentiment and linguistic senses to them, he created extraordinary poetic images and figures, which were the results of his eyes for people and objects and special sentiment.
One should fully understand the features of the object and intuitively combine specific and distinct senses in order to depict poetic images and figures vividly. It is the linguistic quality and aesthetic consciousness to make literature that create such poetic images and figures. In that sense, Song Kang had different literary sentiments and personality from others.
It is not very difficult to estimate why his works about love for the king have been enjoyed for generations to come. It is because his affection for the king, who was represented by "thee" in his works, can be extended to "love songs" about universal human love.
Many of his works embodied the figures related to the unique living senses and historical and cultural elements of the nation based on traditional materials and locality. They are neither the results of his accidental thinking nor the aspects easily found in the works of the Sadaebus those days. His views to select those materials and his senses of poetic embodiment have such originality that no one can easily mimic them. They would not have been able to open the world of such broad emotional consensus among the people that made up the language and culture community if they had not been based on so-called "traditional materials and locality."
Most of his works sing about his ideas and feelings from his first-hand experiences. One can easily feel internal softness when reading his literary works including his Sino-Korean poems. His emotional and human exchanges with others when young must have contributed to him growing into a person who was capable of free self-expression and full of self-esteem.
The majority of the previous research on Song Kang's literature made a comparison among his works and produced enormous achievements on research on his works, being connected to the operations of combining them with the characteristics identified
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