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- 저자 : 엄영욱 ( Um Young-uk ) (검색결과 3 건)
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엄영욱(Um, Young-Uk),왕영려(Wang, Ying-Li) 대한중국학회 2017 중국학 Vol.60 No.-
【摘要】 本文对周氏兄弟的茶文化观之差异作了简要分析,从中我们可以看到,两人的茶文化观与其 性格、人生观、美学观、世界观有着紧密的联系。鲁迅秉持着尊重民众的世界观,周作人则因其 过分重利己主义和自由主义的世界观而无法从宏观角度观察世界。鲁迅注重日常之茶,而周作人 则注重艺术之茶。正如文学无法脱离历史和社会而独立存在,茶文化也离不开人社会。 二十世纪二三十年代中国,临着生死存亡的危机。高雅美、高尚美的本质其实是种不负责任 的麻痹,而朴素美的本质正是“最后的挣扎”与“战斗”。脱离眼前的现实社会一味地追求高雅 美,无异于癡人說夢。 鲁迅临终前,还一直将周作人的书放于枕边,以便随时翻阅,。周作人也在晚年写了多本关 于鲁迅的书。如今,如平行线般相疏离的兄弟二人,其晚年的内心世界又成为生活与文学的议 题。 This paper makes a brief analysis of the differences in Zhou brother s tea culture. From which we can see that the two views of tea culture and their personality trends, world view, outlook on life, aesthetics have a close connection. Lu Xun upheld respecting the people’s world view, while Zhou Zuo-ren could not view the world from a macro perspective because he paid too much attention to egoism and liberal worldview. Lu Xun payed more attention to the daily tea, Zhou Zuo-ren payed so much attention to the art of tea. Just as literature cannot exist independently from history and society, tea culture cannot be separated from human society. In the twenties and thirties of the twentieth century, China was facing a crisis of life and death. The essence of elegant beauty, noble beauty is actually irresponsible paralysis, but the essence of simple beauty is the last struggle and fighting. Separating from the immediate reality of the society and blindly pursue elegant beauty is tantamount to nonsense. Before death, Lu Xun has also been putting Zhou Zuo-ren s work on the pillow in order to read at any time. Zhou Zuo-ren also wrote some books of Lu Xun in his later years. Today, such as the parallel line of alienated two brothers, the inner world of their later years has become the topic of life and literature.
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路寒袖攝影詩藝術美學硏究 -以《何時,愛戀到天涯》與《忘了,曾經去流浪》爲例-
왕영려 ( Ying Li Wang ),엄영욱 ( Young Uk Um ) 한국중국학회 2013 國際中國學硏究 Vol.16 No.-
The poet Lu Hanxiu wrote these two photography poetry anthology with the identity of a tourist, show us foreign countries, his views, feelings, and thoughts from a visitor’s horizon. In these two poetry collection, poet Lu Hanxiu recorded every moment, which is the start and the end of photography, a special performance way of coagulating the art idea of photograph. Like another eye, these two photography poetry collection record this both strange and familiar world and social characters. This paper attempts to analyze in-depth with these two photography poetry collection on linguistics, mainly from two aspects grammar and semantics,combined with the art aesthetic.
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임제선승(臨濟禪僧)들이 일본불교에 전한 차문화 연구 - 남포소명(南浦紹明)을 중심으로 -
김성순 ( Kim Sung-soon ),엄영욱 ( Um Young-uk ) 동아시아불교문화학회 2023 동아시아불교문화 Vol.- No.56
이 글에서는 남포소명이 남송 유학을 마치고 귀국하면서 가져온 차문화가 일본 사회에 수용되고, 특별히 무가사회에서 호응을 얻으면서 점차 일본의 다도로 성장·변용되어가는 과정을 고찰했다. 일본의 차문화는 가마쿠라시대(鎌倉時代, 1192-1333)에 중국 출신 승려와 중국에 유학했던 승려들에 의해 수입되었으며, 선을 매개로 하여 일본에 정착했다. 남송시대는 중국 선종이 전성기를 맞이한 시기였기 때문에 가마쿠라시대에 많은 일본 승려들이 선을 배우기 위해 중국의 강남지역에 유학했다. 남포소명을 비롯한 남송의 선승과 유학승들이 가져온 임제선이 일본에 정착하는 과정에서 선승들을 비호하고, 사찰을 지어 이들이 활동할 수 있는 배경을 제공한 것은 막부의 무사정권이었다. 유학승 등을 통해 일본으로 전달된 남송의 선 문화는 임제선(臨濟禪) 내지 조동선(曹洞禪)이라는 종파별 수행법 외에도 선림의 생활문화와 그에 수반되는 물질까지도 함께 포함하고 있었다. 일본에 온 중국의 선승과 유학승들이 가져온 임제선과 차문화는 무사계급에 의해 적극적으로 수용되었으며, 선원의 다례는 점차 일본의 문화적 요소와 융합하면서 ‘다도(茶道)’로 전개된다. 일본 유학승인 남포소명은 차 씨앗과 제다법, 음다법, 그리고 차 관련 문헌과 물질들을 가져온 임제선승 중의 한 명이었다. 결국 임제선승들은 기존의 천황권력을 뒤엎고 새롭게 막부정권 시대를 열었던 무사계급에게 문화적 소양과 새로운 정치적 이데올로기를 제공했으며, 중세 일본의 문화적 확장까지 일굴수 있도록 기여했던 사람들이라 할 수 있을 것이다. In this article, the study examines the process in which the tea culture, brought by Nanpo Shomyo (南浦紹明) on his return from studying in Nan Song (南宋), was accepted by Japanese society and gradually developed and transformed into a Japanese tea ceremony, especially with the response of samurai society. Japanese tea culture was imported by Chinese monks and monks who studied in China during the Kamakura period and settled in Japan using Zen as a medium. During the Nan Song (南宋) period, Chinese Zen Buddhism was in its heyday, so many Japanese monks went to the Jiangnan (江南) area of China to study Zen during the Kamakura period. In the process of settling in Japan, Rinzai Zen brought by Shomei Nampo and other Nan Song (南宋) Zen and Confucian monks provided a background for them to work by building temples and protecting Zen monks. The Zen culture of the Nan Song (南宋) was introduced to Japan through Confucian monks, included Zen culture and its associated substances as well as religious practices such as Rinzai or Soto Zen (曹洞禪). The Rinzai Zen and tea culture brought by Chinese Zen and Confucian monks who came to Japan are actively accepted by the samurai class, and the tea ceremony of Zen source gradually blends with Japanese cultural elements and develops into a tea ceremony (茶道; 茶の湯). Nanpo Shomyo, who was approved to study in Japan, was one of Rinzai Zen monks who brought tea seeds, knew how to make tea, how to drink tea, and tea-related literature and materials. In the end, Rinzai Zen monk contributed to the cultural expansion of medieval Japan by providing cultural background and new political ideology to the samurai class, which opened the era of the shogunate.
KCI
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