許筠文學의 硏究 : 散文(隨筆)을 中心으로 with Emphasis on his Essays = A Study on Heo Gyun's Literature

다국어 초록 (Multilingual Abstract)

It is the goal of this paper to discuss some properties which are found in the writings of Heo-Gyun. My accounts of the properties will be based on those concerning politics, literature, and destiny, respectively.
First, in such writings as Hanjungloksuh, Haklon, Yujailon, Huloklon, Suhbyunbilogosuh, Byunglon, Hominlon and Soinlon appear his strong political ambition and reformative will-power. What stands out in those writings is that all ulitmate responsibilities are shifteed on to the King himself, which takes the form of trying to awaken the King on the relevant problems. Heo-Gyun's indignation against the politics of the times can be regarded as the natural outcome of what the intellectuals could aim at considering 'Imjinwaelan', Hideyoshi's Invasion of Korea in 1592.
Second, it is shown that Heo-Gyun's valiant sprits are reflected in many of his writings. From his point of view on literature, Song-inaong-whanjisan-suh and Gosisunsuh are good examples of the manifestation of those spirits of his. In those two are shown his long cherished desire for literature and also efforts made to exhibit part of his pride and dignity. His writings include Myungsasisunsuh, Gusomunyakbal, Munsul, and Yeoisongok, where there are shown strong objections against the literary tendency to tread in the footsteps of the socalled, old great matsers'. 'Possess a style of your own', his cry for literary progress reflects not only his commitment to the nature of literature as such, but his expression of his confidence in literature. This confidence of Heo-Gyun is also to be seen in one of his writings, Saujaigi, in which he considers himself to be one of 'Four Companions' including Doyunmyung, Yi Tai baik, and So-dongpa. Heo-Gyun is a worshipper of both Kwon Sukjoo and Yisongok.
This is a fact shown in such writings as Sukjoosogosuh, Songokjipsuh and Songoksaninjun, though he seems to set the higher value on the former than on the latter. Heo-Gyun's Sibyun contains his suggestions on the writing of poetry and the right way to poetry as well, the further study of which is required by those interested in this field.
Lastly, Heo-Gyun's ill fated life is reflected in Dongjungbu and Sagubu an Bukkwibu, in each of which is shown his contemplation of 'man's fate' more than anyone else. He failed to struggle against his own misfortune, and accordingly he does not hesitate to compare himself to an abandoned woman in Sokjungheebu and also Mongyuyongwangjungbu and Hwebyuksa. However, these examples only give Heo-Gyun an understanding of his own destiny. Rather, he tries to model himself on Doyunmyung, Hanyoo and Sodongpa, as can be seen in Hwadowonlyangkwigulaisa and Haimyongmun. It would be better to say that he tries to show his conflict between ideal and reality by describing an unhappy man who dies in obscurity in Donglimsungbu and Umchusajun. By giving a picture of his idea of 'unworldliness' he tries to overcome the discrepancies between the two to some extent in his Mongki, which might as well represent a kind of buffer zone between his ideal and his reality.

목차 (Table of Contents)

• 一. 緖 言
• 二. 政治에 關한 所信ㆍ抱負
• 1. 間情錄序文에서
• 2. 許筠의 「王」 觀
• 3. 統治에의 關心
• 4. 能力爲主의 人材管理
• 5. 厚祿의 辨
• 6. 愛國의 雄辯ㆍ憂國의 呼訴
• 三. 文學에의 志向ㆍ情熱
• 1. 自尊과 矜持
• 2. 繼承의 範例
• 3. 群罵와 衆斥
• 4. 石洲와 蓀谷
• 5. 詩 辯
• 四. 運命에 對한 諦念ㆍ超越
• 1. 世與我而相違
• 2. 恣口觸人
• 3. 毁璧의 心情
• 4. 苦惱와 彷徨
• 5. 小說的인 雰圍氣
• 6. 永遠한 孤高
• 五. 結 語