芥川龍之介の作品にみる感傷主義 : 「羅生門」「秋」「西方の人」をめぐって

林薰植(Lim Hoon-Sik) 동북아시아문화학회 2009 동북아 문화연구 Vol.1 No.20

In 「Rashomon」, one of Ryunosuke Akutagawa's first stories, a servant who has sentimentalism due to loss of his or her job judges an old woman's corpse-defilement behavior as 〈unforgivably evil〉. That is unreasonable and illogical judgment resulted from the servant's impulsive emotion full of sentimentalism. However, pressing hard the reason of her such an evil behavior, the servant realizes that her principle of survival is merely a sophistry of selfish excuse and hypocritical self-justification. Then finally, the servant acquires a selfish courage by taking advantage of her sentimental principle of survival. In other words, it is the servant's hypocritical action to justify his or her misdeeds by utilizing her principle. 「Autumn(Aki)」, written in a modern style during Akutagawa's mid-life, deals with the sisters' mutual conflict caused from the marriage progress with a man in between them. Realizing that Teruko, her younger sister, loves a man with who she wants to marry, Nobuko marries with different man as if she makes a concession for her sister with sentimental judgment. After that, Teruko sends a sentimental letter to Nobuko, expressing gratitude and an apology for her. However, when they meet together after one year, Nobuko still has affection to Teruko's man, and therefore younger sister is very jealous of her sister. Eventually, it turned out besides the sentimentality that Nobuko's marriage for her sister was hypocritical, gratitude as well as an apology in Teruko's letter was also hypocritical. In 「The Man of the West(Seihonohito)」, Akutagawa's last work, Jesus weeps as his friend Lazarus dies. On this part, Akutagawa states that Lazarus is resurrected by Jesus' sentimentalism, and it is contradiction that Jesus who does not take care of His Mother, Virgin Mary, expresses condolence for Lazarus' death. In order to comprehend this Jesus' sentimentalism full of contradiction, Akutagawa mentions that it is important to understand 〈Genius Egoism〉, which was a criticism to Jesus' hypocritical behavior. As considered above, by giving prominence about a hypocritical character inherent in human's sentimentality, Akutagawa felt displeasure about and disdained such 〈Hypocritical Sentimentalism〉, and tried to struggle against it.

일반논문 : 아쿠타가와류노스케의 「서방의 사람」 론: 「21 고향」을 중심으로

임훈식 ( Hoon Sik Lim ) 한림대학교 일본학연구소 2015 翰林日本學 Vol.0 No.27

본 논문의 연구 목적은 아쿠타가와류노스케의 「서방의 사람」속의 제21장「고향」에 나타나 있는 아쿠타가와의 관념의 의미를 고찰하는 것이었다. 선교활동 중 예수는 자신의 고향인 나사렛에 들어가서도 복음을 전하려 했지만, 예수의성장과정을 잘 알고 있는 고향사람들은 그를 선지자(예언자)로 인정하지 않는다. 고향에서 비난과 배척을 당한 예수는「선지자는 고향에서는 존중받지 못한다」라고 말하고서는 고향을 떠나 다른 유대지방에서 선교하게 된다. 그런데 아쿠타가와가 예수의 고향에서의 냉대와 응수에 주목한 것은, 자신의 작품활동에 대한 당시 문단의 비평을 의식했기 때문이었다. 아쿠타가와는 문단에 등장한지 얼마 되지 않아서부터 사조(思潮)나 사상의 차이 때문에 특히 자연주의파로부터 심한 비판을 받았다. 예민한 신경으로 비평에 민감했던 아쿠타가와는 그들의 비판에 대해 야유가 숨겨진 작품으로 반격한 것이 寓意小說「MENSURA ZOILI」였다. 결국 아쿠타가와는 문단으로부터 비판받는 자신의 입장을, 고향에서 배척받았던 예수의입장을 빌려서 기술한 것이 「21 고향」이었던 것이다. 이것은 본문 끝에 포오(Edgar AllanPoe)에 관한 한 문장을 첨부하고 있는 것으로도 증명된다고 하겠다. 포오가 고국인 미국이아니라 프랑스에서 평가 받은 것처럼, 아쿠타가와는 자신도 현재는 고향인 토쿄에서 비판받고 있지만 언젠가는 평판이 좋아서 인기작가가 될 것으로 확신하고 있었던 것이다. 이상에서 살펴 보았듯이 아쿠타가와는 고향에서 배척 받은 예수와 포오를 빌려서, 문단의 비평에 대한 자신의 관념을 피력하고 있었음이 밝혀졌다. The purpose of this study is to examine the meaning of Ryunosuke Akutagawa’s notion, represented in Chapter 21, ‘Hometown”, of his book The Man of the West. In missionary, although Jesus tried to spread the gospel at His hometown, Nazareth, people there who already knew how Jesus had been growing up did not accept Him as a prophet. Criticized and excluded from His hometown, Jesus left Nazareth, saying “[a] prophet is not without honor except in his own town and in his own home” (Matthew 13:57), and continued His missionary work at other Judean regions. However, the reason Akutagawa paid special attention to inhospitality and reaction toward Jesus in His hometown was that he was conscious of criticisms towards his works from literary world those days. Not long after Akutagawa’s appearance in literary world, Akutagawa received huge criticisms, especially from Naturalists, due to his differences in notion or the trend of thought. Since Akutagawa was so sensitive to such criticisms, he refuted them by writing an allegory MENSURA ZOILI, a work his ridicule toward such criticisms is hidden. After all, Akutagawa wrote the Chapter 21, ‘Hometown,’ by reflecting his situation of getting criticisms from literary world into Jesus’ exclusion from His own hometown; this seems to be verified by Akutagawa’s addition of one sentence about Edgar Allan Poe at the end of the chapter. As Poe received evaluation not from the United States, his home country, but from France, Akutagawa convinced that, although he was getting criticisms from his hometown, Tokyo, at that time, he could become a popular writer by getting good reputations from people. As studied thus far, it became evident that Akutagawa was expressing his own thoughts about criticisms from literary world by quoting Poe and Jesus, both of whom were excluded from their hometowns.

芥川龍之介におけるゲ-テとイエス : 「或阿梅の一生」と 「西方の人」をめぐって

임훈식 ( Hoon Sik Lim ) 한림대학교 일본학연구소 2014 翰林日本學 Vol.0 No.25

本稿の硏究目的は、芥川龍之介にとってゲ-テとイエスはどういう存在であるかを、ゲ-テに焦点を合 わせると共にイエスにも照らしつつその意味を究めることにあった。自傳的な作品 「或阿梅の一生」と 「西方 の人」を中心として考察した結果、芥川は二人の人物を對照的な存在と把握していたことが分かった。 學生時代からゲ-テに傾倒していた芥川は、作家や政治家として精力的な活動ぶりを見せるゲ-テに 襁い憧れを感じた。デモ-ニッシュな<運命>に捕らわれずに、文芸面や政治家など、多方面ですぐれた 才能を發揮していたゲ-テは、芥川の目にはイエスよりも偉大な人物だったのである。と言うのは、芥川の 目に映ったイエスは<運命の子>として生まれ、生涯<運命>の支配を受けつつ人生の道を步んでいった からであった。したがって芥川は、ゲ-テは處世術に長ける人物と見たが、イエスは處世術の下手な人物であり人生での失敗者と見ていたのである。 要するに芥川は、ゲ-テからは 「超人」の樣子を見たのに比して、イエスからは人生の落伍者としての 「超阿梅」の實憤を見ていたことが分かった。このような芥川の視角には、芥川自身の過ぎし人生に對する觀 念が投影されていたのは言うまでもなかろう。つまり、ゲ-テは芥川自身の<願望の對象>であり、イエス は芥川の<悔恨の自話像>だったのである。 以上のような考察を通して、ゲ-テとイエスの人生の上には芥川自身の人生觀や運命觀が披瀝されて いたことが明らかになったと思う。 A purpose of this work is to study the meaning of the existences of Goethe and Jesus for Ryunosuke Akutagawa by focusing on Goethe and comparing Goethe with Jesus. After studying with emphasis on autobiographical works, The Man of the West and the Fool’s Life, it turned out that Akutagawa had realized Goethe and Jesus as the two contrasting figures. Akutagawa, who was devoted to Goethe, had strong admiration to Goethe’s vivid activities as an author and politician. Akutagawa considered Goethe as the greater being than Jesus, because Goethe showed amazing talents in various areas without being captured by the “destiny”, while he regarded Jesus as the one who was born as a “son of destiny” and lived His entire life governed by the “destiny”. In addition, Akutagawa thought Goethe knew how to get on well in the world, while he considered Jesus as the one unsuccessful in life due to His lack in worldly wisdom. After all, Akutagawa’s own notion about life is reflected in his such viewpoint. In summary, Goethe was the one on whom Akutagawa put his own hope, while Jesus was Akutagawa’s own portrait of repentance. Through this study, it turned out that Akutagawa’s viewpoints toward the life and destiny were represented in the lives of Goethe and Jesus.

日本の文明開化の樣相 : 文學の場合をめぐって

林薰植 慶南大學校 人文科學硏究所 1994 人文論叢 Vol.6 No.-

芥川龍之介における文明開化

林薰植 한국일본어교육학회 2002 日本語敎育 Vol.21 No.-

일본 명치시대의 문명개화는 당시의 명치 신정부가 주도하여 서구의 선진문화를 받아들여 후진국 일본을 근대화하려는 열성과 노력이라 할 수 있지만, 현편으로는 급속하게 서양의 물질문명만을 모방하여 도입하려는 과정의 졸속성으로 인하여 일본인의 전통적인 생활이나 문화의 실정과는 맞지않는 여러 가지 문제점을 보여준 것도 사실이다. 본 논문은 이러한 문명개화의 풍조에 대해서 대정시대의 대표작가인 아쿠타가와는 어떠한 시각을 지니고 있었는가를 고찰 한 것이다. 개화기를 다룬 아쿠타가와의 작품 중에서도 구성이나 내용면으로 보아 <연환소설>의 위치에 있는 세 작품을 살펴 본 결과, 작가 아쿠타가와의 문명개화에 대한 관념은 등장인물들의 묘사를 통해서 명확하게 표출되고 있었음을 확인할 수 있었다. 서양문명의 이면이 지니고 있는 부정적인 면, 즉 물질만능주의의 속악함과 천박함으로의 개화가 아니라, 합리적이고 정신면이 조화가 되는 일본의 문명개화를 아쿠타가와는 희망하고 있었으며 그것이 또한 그의 이상이기도 한 것임을 작품은 말해 주고 있었다.