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        교은(郊隱) 정이오(鄭以吾) 문학(文學) 연구(硏究)

        유호선 ( Ho Sun Riew ) 민족어문학회 2009 어문논집 Vol.- No.59

        본고는 교은 문학의 논의에 앞서 20세기 초에 간행된 『교은집』의 서지적 특징과 그 한계를 검토하고, 전해지는 작품과 추가로 조사된 시문을 중심으로 정이오의 문학을 고찰하였다. 3장의 제주기행에서는 1401년 가을에서 1402년 봄에 걸쳐, 제주목사로 부임한 박덕공과 함께 제주를 방문하면서 지은 것으로 추정되는 시문을 여로의 추이에 따라 세 부분으로 나누어 살펴보았다. 즉 경상남도 웅천 가덕도에서 남해의 해안선을 따라 전라남도 묘도에 이르고 그곳에서 다시 제주로 향하는 여로에서 지어진 시문과, 제주에서 지어진 「제주형승」 등의 글 그리고 귀향의 여로에 지어진 시작품을 통해 공무를 띠고 해로의 선상, 정박 중에 일어난 체험과 다양한 감정들을 재구성해 보았다. 4장 교은(郊隱) 문학의 의미 국면에서는, 훈구관료로서 갖는 성리학적 경세론을 천명한 시문 예컨대 『장일통요』와 『사서절요』의 찬진소에서는 관료문인으로서 임금을 보필하고 국가의 기강확립에 매진하는 모습을, 또 지방의 관리를 전송하는 서(序)나 누정, 관아, 읍성, 객관에 부친 기(記)에서는 수령의 직분에 충실할 것을 당부하는 애민의식을 간취할 수 있었다. 그리고 인물의 업적을 선양하는 글을 통해 덕치와 세교의 바탕이 되는 인륜의 실천을 강조한 모습, 예컨대 최무선의 궐전(闕典)에 대한 한탄과 열부 최씨녀에 대한 강개한 칭송을 읽을 수 있었다. 그리고 이러한 글의 특징으로 감정의 절제를 통해 오히려 깊은 공명을 전달하고 있음을 확인하였다. 끝으로 관제의 신설과 척파에 대한 위정자의 소신을 주장한 글과 불교에 대한 포용적인 태도를 드러낸 시문을 살펴보았다. This study conducted research on the literature of Yi-o Jung[鄭以吾;1347-1434] who lived from late Goryo to early Choseon Dynasty. Chapter 2 examined the bibliographic characteristics and the limitations of the ≪Gyoen-Jib[郊隱集]≫, the collections of literary works of Yi-o Jung published in the early 20th century. And then added his some works to the book which have been left out but now newly found out through this study. This paper presumed that Yi-o Jung traveled Jeju Island with Duk-kong Park, the governor of Jeju Island from the fall in 1401 to the spring in 1402, as a result of the research based on ≪Gyoen-Jib[郊隱集]≫ and some authentic history books. Moreover, it reconstructed his lifetime for the period and studied his works created in this journey that was classified three parts. Chapter 4 considered aspects of the meaning of his whole literature with four parts. The characteristics of his literature are his love to the people as a Confucian governor, his emphases on the practice of Confucian morality, his assertions of the reform of government organization and his comprehensive attitudes about Buddhism.

      • KCI우수등재

        靑泉 申維翰의 불교관 연구 -『奮忠紓難錄』을 중심으로

        유호선(Riew Ho-sun) 불교학연구회 2004 불교학연구 Vol.8 No.-

          The objective of this research was to find out and show the buddhistic idea of Confucianist in the late Chosun Dynasty(朝鮮) period in Korea. The text 『BunChungseonanrok(奮忠舒難錄)』 is the book about the Buddhistic monk, Sa-myung(四溟) who took an active part in the war of Imjin(壬辰) the Japanese Forces invaded (1592). In other word, the book『BunChungseonanrok』has the contents of the records that Sa-myung negotiated with Chung-Jung (淸正), the Japanese General and the letters gave to some Japanese monks.<BR>  The editor of this book is Yu-han Shin(申維翰1681-1739) who explained and commented about Sa-myung"s brave and religious activities as well as published this book.<BR>  He was born by cocubine in the late 17th century. So he was drawn a distriction and limited in entering into the political circles. In this manner he probably felt the sympathy concerning about the Buddhistic monks were badly discriminated in social station.<BR>  Through publishing the book 『BunChungseonanrok』he intended to change the fixed Buddhistic idea of the high-ranking confucianist, because he cannot advance to the high-ranking official. Moreover this paper show that Yu-han Shin" editting this book included the mental state and intention to protect and support the Buddhist circles restrined in Chosun Dynasty.<BR>  In doing that, he would enhance the pride of the monks and this reason he selected representstive of the world of Buddhist, the very Sa-myung.<BR>  In brief, this paper concluded that Yu-han Shin was the scholar who had the appreciative eye in Buddhism(especially Zen) in spite of the confucianist and he made a hard efforts in enhancing the status of Buddhists.

      • KCI등재

        함허당 문학에 나타난 정신세계 : 송 , 가 , 찬 작품을 중심으로

        유호선 안암어문학회 2001 어문논집 Vol.44 No.1

        This dissertation is about studying the mind of Kiwha, called Hamheudang in Buddhist name, has been implied in his many literary writings. As f his life, he lived from 1376 until 1433 when he experienced an age of transition from the Koryo dynasty to the Chosen dynasty. His reputation as Zen Buddhist was highly acquired especially during the beginning of Chosen when Baebul(dispute of anti-Buddhism) was a controversy over the whole country. He also elained and Kyo sect(?) in two books of KeuWangkygohga$quot; and Wgakkyongso$quot; and advocated the recmciliation of Cfizcianism and Buddhism in the book of Hyunj gl$quot;, and wrote Hamheudang-deuktg-whasang-euhrok(Quotations)$quot;. Though he succeeded the great 7n Buddhist, Nag who is in the side of 7n, it has been understood his sprit was covered over many areas such as Zen, Banya, Chtae, and Whaum, etc., to unite Zen and Kyo and to be well acquainted with three sects of Confucianism and Buddhism and Taoism. As his literary writings, there are lines of Yonggahaeuryu(spirituals)$quot; in the Analects and a variety of poems that are quite enough to contain his life styles and thoughts. In the dissertation, I$quot;d like to focus his admirable consciousness and thought the basis of characteristics of his writings of panegyrics, rhymes, praises. When the spiritual characteristics of his panegyrics and rhymes are expressed in a ward it could be harmoniousness. Acquaintance of all of Zen, Banya, Whaum, and other sects of Confucianism and Taoism, which reflects his writings in every corner could be based the premise of a means, except ultimate propositions of awakening and deliverance. This is much further acquaintance of the great predecessors such as Whyo, Euch, Jinul. However, his deep thought and speculative attribute are far away frn those in his literary beauty. Straight and ideological expressions in panegyrics and rhymes show he prefers clear speculati and logics than rhetarics and teclmics. Furthermare I realized how he played his role in the society in discussing his background of the praise writings. In a ward, panegyrics, rhyrres, praises tell exactly his harmonious mind as well as frankness in the Zen poems

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