서천의 누정(樓亭) 제영시고(題詠詩攷)

이동재 ( Dong Jae Lee ) 근역한문학회 2014 한문학논집(漢文學論集) Vol.38 No.-

본고는 서천군 누정의 현황을 살펴보고, 이곳에서 지어진 누정 제영시에 대해 개관해 보았으며, 이어 망해정과 동백정에서 지어진 제영시의 내용과 특징을 살펴보았다. 서천군의 누정은 白沙亭, 望海亭, 龜葉亭, 龍鶴亭, 翠□亭, 天然亭, 耀德樓, 受降樓, 百乘樓, 戌鼓亭, 冬柏亭, 觀海亭, 栽松亭, 등이 있었으나, 현재까지 남아있는 누정은 동백정이 유일하다. 또한 대부분의 누정은 관아의 부속 건물로서 지방 官長의 휴식과 유흥, 그리고 접빈의 공간이었으며, 동백정처럼 바닷가에 조성된 누정은 주로 관광과 遊息의 공간이었다. 서천의 누정 제영시는 망해정과 동백정, 그리고 관해정의 제영시만 남아있다. 작자들은 지방의在地 양반들이 아닌 중앙의 유력한 문관으로서 이곳을 巡幸하거나 遊息을 위해 찾아온 문인들이었다. 현재까지 地誌와 개인문집에 전하는 제영시는 망해정 18수, 동백정 13수 등이 전하며, 지지에 전하는 관해정시는 제영과 관련이 없는 비인현의 정치상황과 풍토를 읊은 시이다. 서천의 누정 제영시가 30여 편에 불과한 것은 이 지역이 다른 지역에 비해 누정이 적었고, 또 오랜 세월 동안 지속되어 유지된 누정이 없었던 것에서 기인한다. 망해정 제영시는 망해정이 순전히 관아의 公□였기 때문에, 이곳에서는 주로 충청도관찰사나 이웃 고을의 지방 관장들이 찾아와서 李穡의 原詩에 차운하여 공무에 지친 관원이 일탈적 기분을 드러내거나, 이곳의 승경에 대한 찬사로서 신선의 세계를 차용하여 묘사하였다. 그리고 동백정 제영시는 동백정의 지리적 특성으로 인해 승경의 공간이었음에도 불구하고 많은 시가 지어지지는 않았으며, 지어진 시의 대부분이 탈속적 내용보다는 동백정의 뛰어난 승경을 칭찬하였다. 지역사회 누정의 문화사적 의미와 특징을 이해하는 것은 지역민의 자긍심을 불러일으킬 뿐만 아니라 연대감을 형성하는데 기여할 것이며, 나아가 문화유산의 관광자원화는 관광객의 유치에 따른 지역경제 발전에도 많은 도움이 될 것이다. This paper takes a look at the conditions of pavilions in Seocheon-gun and aspects of their changes, outlines Jeyeong poems created there and the writers, and examines the contents and characteristics of the Jeyong poems created at the pavilions, Manghaejeong and Dongbaekjeong.Though in the past there were Baeksajeong, Manghaejeong, Guiyeopjeong, Yonghakjeong, Chieupjeong, Cheonyeonjeong, Uryeonjeong, Yodeokru, Suhangru, Baekseungru, Sugojeong, Dongbaekjeong, Gwanhaejeong, Jaesongjeong, etc in Seocheon-gun. the only pavilion surviving so far is Dongbaekjeong in Biin. Also, most pavilions were annexes to government offices, spaces where guests were entertained and county governors took a rest and enjoyed entertainment, and pavilions built on beaches like Dongbaekjeong were spaces for tourism and leisure.As for Jeyeong poetry in Seocheon, there are only Jeyeong poems for Manghaejeong, Dongbaekjeong, and Gwanhaejeong left. Most of the writers of the poems were not the nobility residing in the county, but men of letters who were central power men with the status of governor making a tour in the county or visiting there for tourism and leisure. So far, 18 poems for Manghaejeong and 13 for Dongbaekjeong in have been descended in geographic documents and personal literary collections. The Gwanhaejeong poems descended in geographic documents are those that sing the political situations and atmosphere of Biin-hyeon, in no relation with Gwanhaejeong Jeyeong.The reason why we have only about 30 Jeyeong poems for pavilions in Seocheon is that there have been fewer pavilions in this area than in other areas, and there have not been pavilions that have been maintained for long. In Manghaejeong Jeyeong poems, mainly Chungceong-do governors or heads of neighboring towns visited here and adapted Saek Lee’s original poems to reveal their deviant feelings as tired of official jobs or employed the Taoist world to pay their tribute of praise to the view of this place because Manghaeheong was not a pavilion built by a home-returned figure due to his political failure or frustration but a place exclusively for government offices. As for Jeyeong poems for Dongbaekjeong, not many poems were wrote despite the fact that its view was brilliant due to its geographical characteristics, and most of the created poems praised its outstanding view rather than addressing unworldly contents. Understanding of cultural historical meanings and characteristics of local pavilions will not only bring about local people’s pride but also make a contribution to forming their consolidations, and furthermore, making our cultural heritage tourist resources will be helpful for the development of local economy owing to attraction of tourists.

《당신들의 천국》에 나타난 윤리성 연구

이동재 ( Dong Jae Lee ) 한국언어문화학회 2015 한국언어문화 Vol.0 No.58

《Your Heaven》 is a novel containing abundant materials that induce multilayered interpretation. In the meantime, a number of studies on this novel has been conducted. According to the research results, there is a dominant tendency of understanding this novel as a product of reconciling confrontational composition of a leper and healthy person through conversations based on mutual subjectivity. However, this applies to the reading of not admitting the critical mind in 《Your Heaven》. It is because characters were the subjects without completion enough to approve each other as intersubjective others. Meaning, the beginning of this novel is a critical situation of intersubjective communication. However, this critical situation that appears like a dead-end street urges characters, paradoxically, to build a relationship, confront each other desperately, and to keep each other in check. A character who shows this most effectively is ‘Lee, Sang Wook.’ Lee, Sang Wook, a child not infected with tuberculosis, spends his childhood in an antagonistic order of leper and healthy person. This provided a basis to observe the paradise construction business that Jo, Baek Heon started from critical point of view continuously. However, Lee, Sang Wook is also appearing as a character who internalized dichotomous confrontation of leper and healthy person. When he makes a relationship with Yoon, Hae Won and Suh, Mi Yeon, he describes Yoon, Hae Won contemptuously and showsrepugnance towards Suh, Mi Yeon who makes a confession that she was born as a child not infected with tuberculosis. It is because their existence is foretelling a failure of ethical proposition that Lee, Sang Wook set up himself. He is making a proposition of‘to love a leper as a healthy person’ as his own fateful task, but Suh, Mi Yeon and Yoon, Hae Won are implying a fact that such proposition is bound to fail. This implies a fact that Lee, Sang Woo is denying the conflicting composition of leper and healthy person ostensibly but accepting the conflicting composition inside and is believing the effect. This circumstance can be known through an anecdote of his father, Lee, Soon Gu. After all Lee, Sang Wook was able to unravel his ethical challenges when he crossed over the symbolic order internally that he refused but believed in implicitly. Lee, Sang Wook tries to resolve through an extreme choice of called ‘escape.’ This escape was a great incident that shook the symbolic order of Sorokdo Island, and even caused drastic changes in main characters who established their identity by referring to the conflicting composition of a leper and healthy person. They were placed in a situation of having to search for ethical foundation that can replace such fantastic structure from ground zero. How Jo, Baek Heon returned to the island as a civilian and how Hwang, Hee Baek defined director Jo, Baek Heon as a practitioner of love derived from here. This becomes a chance to evaluate 《Your Heaven》as fictionalizing the process of ‘ethics’ getting formed in critical situation of intersubjective dialogical relationship.

역사회고(歷史懷古)와 승경(勝景)의 공간 낙화암(落花巖)

이동재 ( Lee Dong-jae ) 동방한문학회 2017 東方漢文學 Vol.0 No.71

본고는 조선시대 문인들에 의해 지어진 부여 낙화암을 소재로 한 시의 현황과 대표 시의 내용을 고찰하여 부여 낙화암이 갖는 문화사적 의미를 찾아보았다. 낙화암은 부여 부소산 북쪽에 있는 백마강 절벽 위로 솟아 있는 바위로 오늘날에도 백제의 고도인 부여를 찾는 관광객들이 많이 찾아오는 승경의 공간이지만, 백제 패망 이후 백제의 몰락과 상실의 표상으로 인식되어 있다. 부여 낙화암을 소재로 한 시는 金?을 비롯한 37명의 문인에 의해 40여 수가 있다. 15세기에는 김흔이 지은 시 1수가 있고, 16세기에는 임억령 등 6명의 문인의 시 6수가 있으며, 17세기에는 심광세 등 6명의 문인의 시 8수가 있다. 18세기에는 이익 등 17명의 문인에 의해 18수가 지어졌으며, 19세기 이후에는 이건창 등 6명의 문인의 시 6수가 있다. 또한 시의 내용은 백제사에 대한 회고의 정서를 드러낸 시가 35수이고, 낙화암의 승경을 예찬하거나 遊息의 정서를 드러낸 시가 5수이다. 부여 낙화암을 소재로 한 「낙화암」 시 가운데 역사회고시는 두 가지 경향성을 띈다. 첫째, 임금이 경국지색의 미인에게 빠지면 백제의 의자왕처럼 나라를 잃게 된다는 것을 감계로 삼고 있다. 둘째, 백제의 패망과 함께 절의를 지키기 위해 낙화암에서 투신 자결한 삼천궁녀의 포양을 통해 작자 자신들이 살고 있는 당대 사회에 정절을 지키는 것이 가치가 있는 삶이라는 여성상을 제시한 것이다. 나아가 승경을 읊은 시는 부여 낙화암이 백마강에 임해 있고, 넓은 조망권을 가진 승경을 칭탄하거나 遊息의 즐거움을 시화하였다. 그러나 낙화암이 승경의 공간이지만 이를 시화한 작품이 적은 것은 낙화암이 갖는 공간적 이미지가 망국의 한이 서려 있는 공간이라는 이미지가 깊게 각인되어 있었기 때문이다. 부여 낙화암은 유네스코가 지정한 백제의 왕도로서 부여의 대표적인 역사와 승경의 공간이다. 그러므로 이곳에서 지어진 시와 산문 등 다양한 문화사적 의의를 가지고 있는 과거의 기록들을 찾아 재정리하여 일반화하는 것은 낙화암의 공간적 의미지인 恨의 공간을 넘어 더 다양한 이미지로 확장시키는 基肥가 될 것이며, 문화적 다양성을 넓혀서 관광객을 유치하는데 도움이 될 것이다. This study examines the present state of poems based on Nakhwaam in Buyeo written by literary men in Joseon era and the contents of representative poems to look for the meaning of Nakhwaam in Buyeo in the cultural history. Nakhwaam is a rock rising over the cliffs of Baekmagang river in the north of Busosan mountain in Buyeo. It is a space of excellent scenery for which many tourists visit Buyeo today, but it has been recognized as a symbol of the fall and loss of `Baekje` after the Baekje defeat. 40 poems with a material of Nakhwaam in Buyeo were composed by 37 literary men including Kim Heun. In the 15th century, there was Kim Heun`s poem. In the 16th century, there were six poems of six literary figures such as Lim Eok-ryeong. In the 17th century, there were eight poems of seven literary figures including Shim Gwang-se. In the 18th century, there were 18 poems of 17 literary figures, including Lee Ik, and 6 poems of six literary figures, including Lee Geon-chang, since the 19th century. Also, the contents of poems are 35 poems that reveal the reminiscence emotion of Baekje history, five poems which praise Nakhwaam`s excellent scenery and/or reveal emotion of entertainment. Poems with historical reminiscence among < Nakhwaam > poems with a material of Nakhwaam in Buyeo have two tendencies. First, if King falls into a beauty like the three thousand court ladies, he will lose his kingdom like King Uija of Baekje as a didactic vigilance. Second, through the enhancement of three thousand court ladies, who committed suicide by leaping from the rock Nakhwaam to defend fidelity along with Baekje`s defeat, it is a woman image that is worth living in a fidelity to the contemporary society in which the author lives. Furthermore, the poems which recited the excellent scenery, expressed in poems that Nakhwaam in Buyeo was on the Baekmagang river and praised the excellent scenery with wide view or pleasure of entertainment. However, Nakhwaam is a space of excellent scenery, but there are few that express it in poems because Nakhwaam`s image is deeply imprinted with the image that the heartburnings of the kingdom are standing. Nakhwaam in Buyeo, the capital of Baekje as designated by UNESCO is a space of Buyeo`s representative history and excellent scenery. Therefore, to find, reorganize and generalize the historical records of various cultural meanings such as poems and prose, which are created here, will be the basis for expanding the image beyond Nakhwaam`s spatial image of heartburnings to a more diverse image, and it may contribute to attracting tourists by broadening cultural diversity

근대성 담론과 한국 근대문학사

이동재 ( Dong Jae Lee ) 현대문학이론학회 2007 現代文學理論硏究 Vol.0 No.32

한국 근대문학과 장소의 사회학 ; 강화 민통선, 그 경계의 모순과 역설 -구효서의 『라디오 라디오』를 중심으로

이동재 ( Dong Jae Lee ) 현대문학이론학회 2009 現代文學理論硏究 Vol.0 No.37

A Study on Seongjae Yu Jung-gyo

이동재 ( Lee Dong-jae ) 동방한문학회 2017 東方漢文學 Vol.0 No.72

본고는 구한말 민족 구국운동의 핵심 지도자의 한 사람인 성재 유중교의 생애와 문학관을 살펴보고, 이를 基肥로 하여 그의 문학세계를 살펴보았다. 省齋 柳重敎는 초명이 孟敎이고, 자가 穉程이며, 호는 省齋·東岳이고, 시호는 文簡이며, 본관은 고흥이다. 그가 살았던 19세기는 내우외환에 시달리던 시기였다. 그는 스승인 화서 이항로와 다르게 心을 氣라고 인식하였기 때문에 현실인식과 대처 방안에도 스승보다 좀 더 유연한 자세를 가졌다. 그래서 그는 洋倭에 擧義討賊할 수 없는 현실을 인정하고 뒷날을 도모하기 위해 가평, 춘천, 제천 등지로 장소를 옮겨가며 柳麟錫 등 의병장을 양성하여 의병운동의 중심역할을 하게 하였다. 省齋는 도학자답게 전통적인 유가문학관을 고수하여 시는 성정을 기르고 풍속을 교화하는 수단으로 보았다. 나아가 그는 우리말 시가를 매우 긍정적으로 보았으며, 본인이 손수 우리말 시가를 지어서 교육에 활용하기도 하였다. 그는 학문과 강학의 여가에 다양한 유학관련 저서, 음악관련 저서, 역사관련 저서 등을 지었다. 그의 문집인 『省齋集』에는 詩가 99題 135首가 있다. 그가 지은 시는 학문에 대한 의지, 의리 수호의중심 내용이다. 그러나 이에 대한 내용은 선행 논문에서 분석하였기 때문에 본고에서는 이를 제외하고 先賢들의 유허지를 찾아 그들의 업적을 포양한 시, 동학들과의 교유시, 생활공간의 命名을 통해 자기화하여 수양 공간으로 삼은 시를 살펴보았다. 첫째, 선현들을 포양한 시는 그 자신이 趙光祖, 許格 등 선현의 포양을 통해 자기화하여 자신의 삶의 지남으로 삼거나 후학들을 지도하는데 표준으로 삼고자 한 것이다. 둘째, 동학들과의 교유시는 그가 화서의 문하에서 동문수학한 인물들과의 교유를 통해 사도의 수호하고자 하는 의지와 학문을 연마하고 인격의 수양과 이를 권면하고자 하는 의지를 드러낸 것이다. 셋째, 생활공간의 승경화한 시는 그가 학문과 강학의 여가에 자신이 살고 있는 주변의 이름이 없는 공간을 命名하고 의미를 부여 자기화하여 자신의 학문과 인격의 수양처로 삼은 것을 드러낸 것이다. 앞으로 연구과제는 성재의 시세계에서 살펴보지 못한 일상생활과 관련된 시, 가족간의 정회의 감정을 드러낸 시 등과 문학사적 의의 등에 대한 연구는 후일의 과제로 남긴다. This article exploredthe life and literature of Seongjae Yu Jung-gyo, one of the key leaders of the late Joseon nationalist movement, and examined his literary world. Seongjae Yu Jung-gyo has Maenggyo as Chungyeong, Chijeong for Ja, Seongjae-Dongak for Ho, Mungan for Siho, and Goheung for ancestral seat. The nineteenth century, when he lived, was the period when people suffered internal and external troubles. Unlike Hwaseo Lee Hang-ro, he recognized mind (心) as sprit (氣, so he was more flexible than his teacher in recognizing reality and coping with it. So he moved to places such as Gapyeong, Chuncheon and Jecheon through acknowledging the fact that he could not get rid of the Western and Japanese barbarians, and traininghis future, and he cultivated Righteous Army generals such as Yu In-seok to play a central role in the Righteous Army movement. Seongjae, as a Taoist scholar, adhered to the traditional Confucian literature and saw poems as a means to cultivate character and enlighten customs. Furthermore, he looked at Korean poetry very positively and used it for his education by building his own Korean language poetry. In his spare time, he wrote diverse Confucian books, music books, and history books, and his anthology "Seongjaejip" has 99 je and 135 su of poems. The poems he wroteare centered on willingness to study, willingness to protect his righteousness, willingness to fidelity of respecting Ming, that, retiring to the nature and nurturing his succeeding scholars. However, this article excluded the contents as above that were analyzed in the preceding article, explored poems of praise and encouragement of their achievements by finding vanished historical sites of sages, poems singing about exchanges with fellow scholars, and poems that make living space a disciplined space for fostering through landscape. First, in poems that praised and encouraged sages, he tried to standardize himself as a guideline of his life or guidance of his followers through self-praise and encouragement of sages such as Jo Gwangjo and Heo Gyeok, etc. Second, in the poems of the exchanges with the fellow scholars, he expressed his intention to defend Confucian morality through exchanges with the alumni scholars under Hwaseo, and reveals the willingness to cultivate scholarship, to foster, to encourage, andto cultivate personal nature. Third, in the poems that landscape the living space, he named the unnamed space around him in the leisure of study and lecture, and gave meaning to it as a place to cultivate his own discipline and personal nature. In the poems of Seongjae, studies on poems related to daily life that have not been studied in previous studies, poems that reveal emotions of family members are left to be discussed later.

조선(朝鮮) 초기(初期) 백제(百濟) 회고시(懷古詩) 연구(硏究)

이동재 ( Dong Jae Lee ) 동방한문학회 2012 東方漢文學 Vol.0 No.52

스마트 계량기 SW 취약점 분석 모델

이동재(Lee, Dong Jae),나가진(Na, Ga Jin),방혁준(Pang, Joon) 대한전기학회 2015 정보 및 제어 심포지엄 논문집 Vol.2015 No.10

매계(梅溪) 조위(曺偉)의 <계림팔관(鷄林八觀)> 시고(詩攷)

이동재 ( Dong Jae Lee ) 한국한문고전학회(구.성신한문학회) 2003 漢文古典硏究 Vol.7 No.-

매산홍직필(梅山洪直弼)의 시문학 일고(一考)

이동재 ( Lee Dong-jae ) 한국한문고전학회(구 성신한문학회) 2017 漢文古典硏究 Vol.34 No.1

본고는 조선 후기의 산림처사로 추앙받았던 梅山 洪直弼이 젊은 시절에 지은 시를 중심으로, 첫째, 闢邪衛道의 의지, 둘째, 尊明排淸義理의 추구, 셋째, 山居를 통한 自靖의 실천으로 나누어 살펴보아서 홍직필의 문학세계를 이해 하는데 일조하였다. 첫째, `闢邪衛道의 의지`를 드러내고 있다. 홍직필은 조선이 末世가 된 것은 斯道가 洛論과 湖論으로 나뉘어져서 서로 자신들의 의론이 옳다고 다투는 사이 천주교와 같은 異端이 闖入한 것이 원인이라고 여겼다. 그는 사도의 부흥은 분열된 학파의 통합과 함께 선현들을 ?揚하고, 제자들을 독려하여 사도에 귀감이 되는 인재를 양성하며, 풍속을 바로잡고 기강을 바로 세워야한다고 하였다. 둘째, `尊明背淸義理의 추구`를 드러내고 있다. 홍직필이 살았던 18세기 전반은 일부 老論 집권층을 제외하고 백성들은 명나라의 再造之恩에 대한 의식이 거의 퇴색되어 있었다. 그러나 그는 가문적 자부심과 학문적 배경으로 尊明義理가 남달라서 명나라가 망했어도 그 은혜를 잊지 않아야 된다고 주장 하였다. 그의 존명의리는 排淸意識으로 확대되어 청나라를 `개`라고 비하하는 등 적개심을 드러내고, 이를 물리쳐서 문명화된 중화세계를 회복시키는 일을 자임 하였다. 셋째, `山居를 통한 自靖의 실천`을 드러내고 있다. 홍직필은 아버지의 강권으로 과거에 응시하였으나 낙방을 한 이후 과거공부를 단념하였다. 그는 39세에 世子洗馬로 8일간 出仕를 했다가 사퇴한 이후 여러 벼슬이 제수되었으나 평생 출사하지 않았다. 그는 당대의 현실이 세도정치로 인한 정치의 파행과 斯道가 점점 쇠퇴해지고 여기에 더하여 서구에서 전래된 천주교가 나날이 성행하는 현실을 말세라고 인식하고 守身安分을 위해 산림에 거처하면서, 학문을 연마하고 후학을 기르겠다는 自靖의 의지를 드러냈다. 앞으로의 연구과제는 홍직필의 중후반기 이후에 주로 지어진 일상의 시들의 분석하고, 그의 시문학에 대한 전반적인 연구를 하여 19세기 한문학사에서 그가 차지하는 문학사적 위상을 찾아보는 연구는 추후 과제로 남긴다. Maesan Hong Jik-pil was excellent in academics to be praised by his mentor, Park Yun-won, for "We entrust our Do to you." He as a Nakron School scholar who abandoned the preparation of the civil service examination devoted himself to scholarship by living in scholar living in the forest, and produced numerous students. He wrote a vast number of poems reaching 3,555 poems at leisure from studies and cultivation of junior scholars, and his poems were evaluated as profound. This study focusing on the poems that Hong Jik-pil wrote during his youth, explore s first, the will of defeating the evil and defending the discipline, second, the pursuit of just as human beings, and third, his practicing living in retirement (自靖) through abandoning the government and living in the mountains, to help understand his literary world. First, this study examined the poems that revealed the will of `the defeating the evil and defending the discipline.` Hong Jik-pil believed that the end of Joseon was caused by the fact that heresy such as Catholic came into the gap while Confucianism was divided into Nakron and Horon, fighting each other with their alleged arguments. He said that the revival of Confucianism, together with the consolidation of divided schools, should enhance ancient sages, encourage the scholastic disciples to cultivate talents who will become paragons, correct the customs, and establish the discipline. Second, this study looked at the `poems` pursued by just as human beings. In the first half of the 18th century when Hong Jik-pil lived, with the exception of some Noron ruling classes, the people had almost no sense of Ming`s grace that saved the dying. However, his fidelity of respecting Ming was in the background of family pride and academic background, so that he argued that the grace should not be forgotten even if Ming was ruined. His fidelity of respecting Ming has expanded to the will to defeat Qing, and the spirit of coping with national affairs, which praises a person who gave his life as the fidelity to one`s principle among the historical figures of our country on the extension line of protecting justice. Third, this study explored the `poems` of practicing a life in retirement through self -discipline and living in the mountains. Hong Jik-pil took the civil service examination as a compulsory solicitation of his father, but gave up his study of the civil service examination after he failed. After his resignation at Sejasema for eight days at the age of 39, he had been appointed to several public posts, but he did not enter on an official career for the rest of his life. He perceived that the reality of the present day was the end of politics caused by Sedo politics and the decline of Confucianism, and the fact that Catholic, which was introduced from the West, became more and more popular every day. Living in the forest for keeping one`s body and chastity (守身安分), he showed his willingness to living in retirement (自靖) to cultivate his academy and to cultivate junior scholars. Future research is to analyze his poems of everyday life which were mainly written after the middle and later period of Hong Jik-pil, and review his poetry as a whole in order to identify his position in the history of Sino-Korean literature in the 19th century.