甁窩 李衡祥의 삶과 道學의 詩的 表現에 대한 硏究 = A Study on Byungwa Leehyungsang's life and poetic description of confucian ethics

다국어 초록 (Multilingual Abstract)

A Study on Byungwa Leehyungsang's life and poetic description of confucian ethics*


Park, Jeong-Hee


Department of Korean Literature in Classical Chinese
Graduate School, Kyungpook National University
Daegu, Korea
(Supervised by Professor Park, Young-Ho)


(Abstract)

Byungwa(甁窩) Leehyungsang(李衡祥: 1653~1733), his miner name was Joongok and his added name was Byungwa or Soonong. when he was 25 he passed the first government examination, and when he was 28 he ranked the classical examination system for government service. When He was 54, he retired after the magistrate of Ryunggwangkun(靈光郡), he finished working as officer for 12 years. And then he came back to Yeungcheon(永川) Hoyeunjung(浩然亭)-a pavilion of the vast-flowing spirit, he was only concentrated on studies till he died. He was literature officer and scholar. He was the person who wrote bulky articles. His article is spread to various parts also quantities of.
This article was focused to investigate Byungwa‘s life, Confucian ethics, morphology of poem and expression. Reviewed his thoughts of life in morphology of poem by remained 41 the poems of described his life and spirit sphere, Contemplated His expressions on Confucian philosophy by some poets which was recorded in 『Byungwajip』- the collection of works of Byungwa. I studied the poems of described confucian ethics. The poems of described his life and thought is the book which Byungwa wrote his life time by his own, it has Part 1 and 2. Part 1 was written simple compare to Part2 because he reprosecuted on past. Part 2 was written very dedicated, almost of story was talking about his family. And the poems of described confucian ethics charge 80% in whole poems. These the poems of described confucian ethics were investigated departed poems of described study of Confucian classics and poems of described the reason. The poems of described study of Confucian classics were the article which were song for scriptures or contents of scripture. The poems of described the reason was recited logic about Confucianism after learnt from literatures or principles of creatures got from nature.
When he was activated in literature ground, that time was end of 17c and starting of 18c, got complain for previous ideologies. Therefore in literature field was trended of the literal view of the theory of involving Confucian ethics, signed about to change of series. He lived as Confucian in his whole life. He stood out in the literal view of the theory of involving Confucian ethics. He showed consciousness about sentences, poem, and Akboo-styles of a government office in Han Dynasty for collecting folksongs and ballads. He emphasized for making perfect sentences, Poet's mind should be trained first. For him poet's content was more important than formal, so he insisted poets should keep training themselves to recover natural personality. And he had superior interests in music, He anticipated affection of cultivation of conscience and true character and reform of popular morals by Akboo. His base of the literal view of the theory of involving Confucian ethics can find in his state of literature. His intended literature was Wigizihak(爲己之學) and actual practice. To actualize, he tried to collect achievements by learning confucianism and in same time apply in real life to solve the problems. For instance his attitude of literature continued to, so he could stood out in the literal view of the theory of involving Confucian ethics. As a result , the poems which he remained seem like the poems of described confucian ethics places many parts in content, morphologically features it appeared as Akboo.
First of all saw Byungwa‘s life through the poems of described his life and spirit sphere. He seemed like a government officer of rule of the people who contains integrity and philosophical personality. He was father who really loves his family. He had so much passion in literature and he had full of mind caring his parents. Some discourse we can find he cared and respected his parents, concentrated on his studies. He swore himself to do real literature so he never gave glance to the government service examination. He contacted it because of his parent's recommendation. While he was in office part he appeared personality of a government officer of rule of the people who has the personalities of sincere and honest. He got respect from citizens wherever he goes as officer. Because he was eager to fight unfair systems and worked for citizens. But he had trouble in that time because of political situation. So, he secluded from practical life to caring decent time and justice. After 30 years he only devoted himself into studies, wrote many books. On the other hand, the daily life of that time is written in documentary poems in detail. He was father and grand father, who had affection to his family. He uttered diligentness and sorrow all of his family, children and grandchildren, even more great-grand children .Wrote about life of born and dead one by one, expressed love and attention to them.
Next is through The poems of described Confucian classics, looked for expose aspect of view of study of Confucian classics. He worshiped and respected scriptures of original confucianism. He was assured every process has order, then can realize deep ideology after keeping this. So he studied 『the Book of Primary Learning(小學)』, then he experienced spiritual mind as philosopher and dig into proper study of confucian ethics and literary art.
For him he thought the Four books of Confucian classics as prime and most important. In that he thought 『The Great Learning(大學)』 as first step to enter study. He said, philosopher ought to establish foundation of study, next study 『Confucian Analects(論語)』 and 『The Work of Mencius(孟子)』 properly, then read 『The Doctrine of The Mean(中庸)』. And he insisted, have to study well about the Four Books(四書), and then study the Five Classics of Confucianism(五經).
While in process to realize deep ideology, his nature was wiped so saw humanism ethics could maintain. He venerated confucius's writings 『The Spring and Autumn Annals(春秋)』, 『The Book of Odes(詩經)』,『the Scripture of Document(書經)』 and 『the Book of Changes(周易)』. Especially he was focused on was 『the Book of Changes』. He wrote massive articles about that. Like recognition of scripture was background to his life live as confucian in staunch. Therefore he could remain excellent literal achievement.
And Byungwa vented to awareness Confucian logic system by the poems of described reasons. The classical scholars of confucian ethics premise universal nature and human relate to each other. So realize logic about universal creatures and then apply to inside, cultivated mind and body. This ideology expressed Byungwa’s the poems of described reasons. He could achieve the mind controls assertion of morale and could lead to preservation and education of one's conscience and true character. Staying in nature, His spiritual thought could unite into nature. This is fulfill of his faith, think his added name as ‘Soonong(順翁)’, and then accommodate to The Nature. Though he lived as recluse, He didn't seem like he only indulges to beautiful of scenary. He could find ideal think by nature near his home, Reduce troubles, meditated inside, he tried continuous effort to do real study.
Above all, through out Byungwa’s the poems of described his life and spirit sphere and the poems of described confucian ethics, could see 2 features. First was found warm hearted and humanism of person, Dedicated his whole life only into concentrate on his study. He wrote his documentary poems called Saengjisi-the poems of described his life and spirit sphere, he put all his life on there, Before 2years he died, he arranged all his articles classified and assorted, he called it as ｢Junganyeoboon(靜安餘噴)｣. In 3th November 1733 he passed away from home. After 63 year, he got the place of a cleanhanded government officer by recommended Yunpildong(尹弼東). This is well proxy of speaking Byungwa’s whole life.

목차 (Table of Contents)

• 目 次
• Ⅰ. 序 論 ………………………………………………………………………… 1
• Ⅱ. 文學觀과 文學的 傾向性
• 1. 載道論的 文學觀 ………………………………………………………… 7
• 2. 文學的 傾向性 ………………………………………………………… 22
• Ⅲ. 生誌詩에 나타난 生涯의 詩的 形象
• 1. 生誌詩의 繼承 樣相 ……………………………………………………73
• 2. 生涯의 詩的 形象 ………………………………………………………78
• Ⅳ. 說經詩에 나타난 經學의 詩的 表現
• 1. 尊聖意識의 詩的 表現 ……………………………………………… 109
• 2. 學問次第의 詩的 表現 ……………………………………………… 118
• 3. 四書에 대한 詩的 表現 ………………………………………………129
• 4. 五經에 대한 詩的 表現 ………………………………………………156
• Ⅴ. 說理詩에 나타난 理念의 詩的 形象
• 1. 性情의 自覺 ……………………………………………………………198
• 2. 人生의 觀照 ……………………………………………………………208
• 3. 觀物의 姿勢 ……………………………………………………………227
• 4. 處世의 態度 ……………………………………………………………254
• Ⅵ. 結 論 ………………………………………………………………………271
• 【 參 考 文 獻 】 ……………………………………………………………278
• 【 Abstract 】 ……………………………………………………………… 283