현 진건 연구 : 사회계층적 성격과 세계관

玄吉彦 한양대학교 한국학연구소 1989 韓國學論集 Vol.16 No.-

The family of Hyun Chin-gun, whose ancestors were, for gener- ations, engaged in the expert officials as translators, belonged to the middleclass during the Yi dynasty. And this was the result that they tried to maintain the social status of their family and make it higher under the hierachy of that time. At the enlightened age (late 19c), the members of Hyun's family learned at the foreign language school, the first modern institution of learning, and they worked at the various fields as rising elites. And so, participating actively in the epoch of rapid change, they could belong to the various political groups. Their social positions and activities had the important effects on the formation of Hyun's world-view. That is, by help of the social and political sense, Hyun was able to see through the actual world and recognize the optimistic view of it. He, however, lived the time of colonial situation that didn't allow it him to get such. Therefore, Hyun understood the actual world in the duality of affir- mation/negation, and dreamed of the new world with unity. From this point, Hyun aimed the optimistic romanticism. And it showed him the new vision, through that he could get over the colonial and dark situation. Like this, he sought after the optimistic world-view, but he did not look away the actual world in sufferings. On this, we can see the sincerity of his literature.

소멸과 생성의 美學 : 玄鎭健의 國土巡禮記 문제 A Trip of Hyun Chin-gun to the Country

玄吉彦 제주대학교 1985 논문집 Vol.21 No.1

Hyun Chin-gun has consistently sought for the relationship between the society and self under the actual conditions of the colony. He makes a pilgrimage to the historical spot in order to have a new understanding of the history. Its record is well expressed in two books, The Pilgrimage to the Ancient Capital, Kyungju and The Pilgrimage to Tangun's Holy Remains. In the former he investigates the bidden racial spirit by recognizing the history newly under the reality of today along with the travel to Kyungju. He looks for the generating power which enables him to create a new world out of the declining reality. In this way he pursues the unification of art and politics. In the latter he transcends the devastated reality through the productive imaginative power about the beautiful mountains and streams and about the historical relics and remains by gaining an insight into the history since the first Korean state founded by Tangun. This power of transcedence makes a history idealized and leads to the task of the restoration of national prestiges of the national literature.

金南天 소설 연구 : 이념적 삶과 脫이념적 삶에 대한 소설적 성찰

玄吉彦 한양대학교 한국학연구소 1992 韓國學論集 Vol.20 No.-

In the four stories written in his early days, Kim Nam Chon tried to pursue his search for ideology and disillusion resulting from it. He has marked his literary position as politically bolshevik-oriented literature in his two stories of "the factory news(工場新聞)" and "workers club(公友會)." He depicted the typical figures of that time and revealed his ideological points of view though happy ending of the stories. In another work of "husband and his comrade(男便 그의 同志)", he claimed that ideology shall be the object of self-reflection and through the eyes of the wife who was free from ideology, contrasted the life of her husband imprisoned owing to bus ideological ideas with his friends abandoning such ideas and living on the secularized choices. In the last work of "water(물)', he searched for what the human beings are, an unmasked form of instinctive desire in the marginal situation. He suggested the practical truth of human life through the process of transition of the idealogical ego to instinctive one. He also sustained a series of connection in the four stories mentoned above. The addicted logic of conviction was changed to the object of self-reflection for the search of ideological life and disillusion from it. This point is supported by the transition of structure of his stories. The change from open space to closed one in the stage of the stories and the third person to the first one in the sayer coincides with the transition from the idealogical ego to individual one in the object of search and debate. This change of struture in his stories is interpreted that the author has been more sincere and intergated in his attitude to realize the world. We can confirm the changed logic in his literature which will be developed hereafter, through transition of contens and structure seen in the four stories of his early days.

제주도의 오누이 장사전설 : 본토와의 대비를 통한 제주 인물전설의 의미

玄吉彦 제주대학교 탐라문화연구소 1982 탐라문화 Vol.0 No.1

羅稻香 小說의 一考察 : 飛翔에의 慾望과 그 挫折

玄吉彦 제주대학 1981 논문집 Vol.13 No.1

The structure of Rha, Do-hyang's novels-self-consciousness vs. inner conflict and desire vs. frustration-'has a close relationship to the living-style of the people who lived through the period of disorder and upheaval in Korea. Especially, this self-consciousness has a considerable significance in that it was formed in the chaotic socail order. It is from the limping motives such as passion, immorality, and material desire that the chaotic social order. In Rha's novels the limping actions taken through self-consciousness destroy the human an relationship in the existing social order, and in the end, its impossibility of establishing a new human relationship leads to adding up choas. Therefore, such actions brings about tragic catastrophe and the soaring desires are frustrated and blocked. This is the limit of this self-consciousness, of the subjugation of inner conflict, and of realistic self-soaring; therefore, it can be said that the chaotic social disorder is shaped in the structure of his novels. The other side of such a structure of Rha's novels is based on writer's human experiences. In other words, in this structure his life is expressed through which he gave up a secure living for his literary qrdor and attemped a selp-soaring. The literary historic significance of Rha's novels Lies in the fact that in this structure of them he creatively represent the Korean social structure of 1920's, the period of upheaval and the consciousness of the people who lived in the chaotic society.

하나님의 문화와 문명화된 문화 : 문화론적 입장에서 성경 읽기 Reading Bible from the Viewpoint of Cultural Studies

현길언 한국문학과종교학회 2003 문학과종교 Vol.8 No.2

If we read Bible through the viewpoint of cultural studies, we will find that the prototype of Christian culture can be found at Eden and at the country which God wanted to restore on earth. Eden was founded to make the creatures live their lives following the principles of God and the important features of God's principles are order, harmony, and beauty. The relationship of human beings with God got deteriorated and the relationship of human beings with nature got deteriorated as a result. Therefore, human beings came to establish the destructive relationship, that is, confrontation and control, with other creatures. This has led human beings to develop civilized culture for their own survivals, misusing the ability endowed to them by God. The civilized culture, which confronts the culture of God, surfaces as disharmony and confrontation in human beings' relationship with other human beings, and as desire and control in human beings' relationship with nature. Human beings confronted God, and wanted to fulfill their desire by controlling the nature and then they finally achieved the conveniences, fulfilled their desire, and led indolent life. However, this caused human beings to have civilized culture, which confronts the culture of God. The true culture of God could be found in the lives of wanderers. Those who were chosen by God lived the life within the uncivilized culture. The culture of God was manifested in the lives of the family of the Abraham, the Moses and the life of the prophet, John who appeared in the dark history of Israel and propheted the coming of Jesus and the lives of disciples and Paul who followed Jesus. The one who lived the essence of the lives of these people is Jesus. He showed us the way to restore the culture of God from the distorted, civilized cultures of human beings.

한국 현대소설의 모티브 연구

현길언 한양대학교 한국학연구소 1997 韓國學論集 Vol.31 No.-

說話와 濟州文學

玄吉彦 제주대학교 탐라문화연구소 1995 탐라문화 Vol.0 No.15

역사적 사실과 문학적 인식 : 李衡祥목사의 神堂 철폐에 대한 설화적 인식

玄吉彦 제주대학교 탐라문화연구소 1983 탐라문화 Vol.0 No.2

濟州說話를 통한 濟州島精神 考究 : 堂神 본풀이와 人物(壯士) 傳說을 中心으로

玄吉彦,金永和 제주대학교 1980 논문집 Vol.12 No.1

1. Jeju legends provide an authentic picture of Jeju islanders by depicting their lives through the ages. For example, 'Dangsin-Bonpuri' has been created by villagers on Jeiu island. 'Dang' means the actual assembly place of their spirits. 2. In the legend of 'Dangsin-Bonpuri', the complaints and lusts of the gods are revealed. The legend reflects not only the lives of Jeju islanders, but also their stamina and diligence. 3. Among the life-stories of gods, the Magsani-Type legend is an epic story about a character with a superhuman power and ability. But he wandered in frustration, and finally died of hunger, since the times and societies he confronted were hostile to him. Through hearing these stories, we can visualize the closed society and passive resistance of past times. Also, through these stories of common Jeju people with herculean strengths. we can see their will to escape from those conditions to which islanders were fated. Jeju legends demonstrate that the spirit of Jeju islanders embodies a strong resistance against a closed society, and an affirmative earnestness toward their lives.