룡문(龍門) 조욱(趙昱)의 생애와 시세계의 한 국면 고찰-『영성록(寧城錄)』을 중심으로-

강구율 ( Kang Koo-youl ) 택민국학연구원 2017 국학연구론총 Vol.0 No.20

龍門 趙昱은 至治主義를 旗幟로 내걸고 급진적인 사회개혁을 주도하던 靜菴 趙光祖의 제자이다. 靜菴은 당시 士林派를 대표하는 己卯士林의 핵심으로서 그의 정치적 이상이 勳舊派에 의해 挫折되는 悲運을 맞게 된다. 이것이 이른바 己卯士禍이다. 당시 龍門은 나이가 어려서 士禍의 직접적인 해를 당하지는 않았다. 그렇지만 이 일을 계기로 하여 舍兄과 함께 옛 별장인 朔寧으로 물러나 은거 생활을 하게 된다. 여기서 龍門은 때로는 詩作을 하기도 하고 때로는 서울을 출입하기도 하면서 학문연구에 몰두하게 된다. 그렇지만 士禍로 인한 정치적인 제약 때문에 자유로운 처지에서 미래를 준비하는 데에는 일정한 한계를 보인다. 아울러 심각한 내면적 갈등을 겪기도 한다. 이 시기에 著作한 詩文을 모은 작은 시집이 「寧城錄』이다. 이 작품집에 龍門의 심적 갈등을 포함한 내면적인 세계가 잘 투영되어 있다. 특히 『寧城錄』은 이후 그의 詩世界가 변모해가는 하나의 출발점이 된다고 하겠다. 따라서 『寧城錄』은 龍門의 시세계가 어떻게 변모해가는지 그 변모양상을 살피는 데 있어서 매우 중요한 의미를 지닌다고 하겠다. 『寧城錄』에 나타난 龍門의 시세계는 대체로 자신이 憂愁와 孤獨의 처지에 놓이면서 자유롭게 나는 구름과 새의 처지를 憧憬하는 내용이 나타나고 있다. 그리고 이런 현실적 고통 때문에 神仙世界를 지향하고 있지만 자기가 살던 현실을 완전히 떠날 수 없어서 지속적인 갈등을 겪게 된다. 따라서 벼슬살이를 단념하고 朔寧에서의 澹泊한 생활을 추구하려는 의지를 노래하고 있다. 이러한 측면이 『寧城錄』에 잘 형상화되어 있다고 하겠다. Yong-mun Jo-wook was a pupil of Jeong-am Gwang-jo Cho, who led a radical social reformation with the Ji-chi ideology as the main standard. Although Jeong-am was a core member of the Ki-myo Confucians, which represented Confucians at the time, he experiences misfortune when his political ideals were disparaged by the Hun-gu. This is known as Ki-myo-sa-hwa (it refers to the massacre of Ki-myo scholars). At the time, Yong-mun did not suffer direct harm from the massacre due to his young age. However, this incident led him to a life of seclusion at an old villa in the Sak-nyeong region with his elder brother. In Sak-nyeong, Yong-mun devoted himself to scholarly research while writing poetry and visiting Seoul from time to time. However, due to the political constraints resulting from the massacre, there were certain limitations in preparing for the future. In addition, he suffered from severe internal conflicts. The collection of poetry written in this period is the Yeong-seong-rok. In this work, the inner world of Yong-mun, including his mental conflicts, is projected well. In particular, the Yeong-seong-rok serves as a starting point where his world of poetry begins to change. Therefore, it can be stated that the Yeong-seong-rok carries an important meaning in examining the process of the changes in the poetic world of Yong-mun. Yong-mun‘s poetic world as represented in Yeong-seong-rok contains contents that portray him in solitude and grief, while simultaneously admiring the birds and clouds that freely roam. Although he longs for the immortal life due to such realistic pain, he can not completely leave the reality he is used to living in, and suffers from constant conflict. As a result, he vows to give up his life as an official and pursue a simple life in Sak-nyeong. Such aspects are well illustrated in the Yeong-seong-rok.

徽菴 李冑承의 生涯와 詩世界의 몇 局面

姜求律 ( Kang Koo-youl ) 세명대학교 지역문화연구소 2006 지역문화연구 Vol.5 No.-

This paper is on the study of Whyam(徽菴) Lee-Juseung's(李冑承) life and the several aspects of his poetic world. He lived to be a seventy seven years old. He lived in the country, so called Jecheon(堤川) city. When he was young, he studied hard to be a confucianist and at last became a great scholar. Instead of taking a job in the government, he remained as a distinguished scholar out of office and made an effort to fulfill his duty. When his nation met with destruction, he gave up everything and was engaged in the justice army. But he acted on indirect method instead of direct resistance. Finally, his nation met with liberation. He lived in the independent nature and died a natural death in his native place. I looked into his chinese poems and could find four aspects of his poetic world. In a nutshell, it can be summarized as follows. First of all, his poetic world shows the critical attitude to the reality of colonial period. He accurately recognized his age and correctly diagnosed the reason to such actuality. So he had a clear recognition of removing the reason issues from his actuality of the age. Secondly, he was interested in the encouragement of the learning and teaching of his younger students. He thought that students were our future, therefore, we must excellently teach them to serve their nation and history. In this chapter, we see that he emphasized with great concern the importance and pleasure of learning to his students. Thirdly, he was interested in farming and loved to his nation's people. Farming was people's life and foundation. In the colonial period, people must make an effort to live and farming was an important survival method. He loved his nation's people suffering from the difficulty they had faced under the colonial rule. He recognized this was a confucianistic scholar's duty. Finally, he was greatly concerned about the mood of country life. He took part in poetic meeting and composed a poem with his companion poets. He occasionally went fishing in river with his comrades. That was seemingly well expressed in his work. I am looking forward to studying this more deeply in our academic world and also to other scholars' heavy researches into this matter.

漢詩吟誦의 時調吟誦에의 適用 可能性 試探

姜求律(Kang Koo-Youl) 한국시조학회 2010 시조학논총 Vol.33 No.-

As all living things are born, grow, get senile and finally die, literary genre seems to be no exception. We can say that our Sijo-literature also was born at the end of Korea Dynasty, flourished in Joseon Dynasty and now is at its ebb tide. This phenomenon is not limited only in Sijo-literature as well. It is hard to deny that Sijo-literature, which is our national literature and nation literature, is currently at its ebb tide. Now we need to seriously think about the way that many people can get interested in Sijo-literature and enjoy it, not even to say Sijo-literature's revival. For this effort we may consider compromise and interaction between heterogeneous genre, which can be well-matched in the age of fusion and composition. In other words, although Hansi and Sijo are heterogeneous genre but have a close affinity each other, we confirmed the possibility of applying the recitation method of Chinese poem to our Sijo-literature recitation. Now it is necessary to have children get interested in Sijo-literature by teaching children Sijo-Recitation method developed from this possibility. If this results to the success, we can expand our effort to the various spectrum of society and may recover our self-respect about Sijo, which is our national literature and nation literature. This research was attempted to make a small contribution in this effort.

구촌류경심(龜村柳景深)의 생애(生涯)와 시세계(詩世界)의 일국면고찰(一局面考察)

강구율 ( Kang Koo-youl ) 한국문학언어학회 2018 어문론총 Vol.78 No.-

At the time of Guchon Lyu Kyung-sim, the major ruling class was still dominating the central political circle. However, it was the time of a sort of systematic change with the emerging group of Sarim entering the central political circle in earnest, showing the movement for change in the political leadership. In other words, Guchon can be said to be one of the representative scholars, writers and politicians from Andong who lived in the 16th century. In the Andong area, he is one of the so-called “Three Great Men of Andong (Andong Samgeol)” together with Seongnam Jang Moon-bo and Dongho Byeon Young-cheong. In particular, Guchon is well known for not having compromised his principles and beliefs even after he entered the central political circle. One such example is the fact that he showed his firmness and determination by refusing the request of Yun Won-hyung, who was the younger brother of Queen Munjeong and the uncle of King Myeongjong, to go easy on his privately-owned land in Jeongju, Pyeongan Province. When he was subsequently assigned a provincial governor of the southern and northern borders, he demonstrated his outstanding administrative ability to the people of the province by fulfilling his duty of defending the borders and taking good care of the people there. A memorial stone would be erected in his name after his incumbency. In terms of literature, although he did not leave many works, he also showed his ability as a man of letters by leaving some high-quality works. The brief summary of the conclusions obtained by looking at Guchon‘s world of literary works is as follows. First, it is a world of “anxiety(愁)” and “regret(恨),” with the two poetic words very often noticeable. It can be said that the anxiety and regret in his poems contain not just a single emotion but a complex emotion. All Secondly, it excellently embodies the fact that, in the era of Chinese delegations, he went beyond his duty as a delegate to expand his view of the world and perception through “insightful observation” and communicated with many public figures of the Ming Dynasty. He clearly realized that he was a baby in the woods through the delegation experience, and achieved an expansion of his new perception after the delegation. Lastly, in the world of his rhyme-borrowing poems, he expressed humility-as if he lacked much in his capabilities-while revealing his strong will to sweep the barbaric outlanders away from the southern and northern borderlands and not tolerate their stirring. In his literary works, he confessed that he devoted himself wholly to the study of experience, knowledge and learning as a scholar official, neglecting the military tactics of the military official as shown by Sun Bin and Wu Qi.

낙동강 유역의 인간과 문화 [1] ; 청량산(淸凉山) 유산기(遊山記)에 나타난 영남지식인의 자연인식

강구율 ( Koo Youl Kang ) 경북대학교 영남문화연구원 2003 영남학 Vol.- No.4

適菴 曺伸 漢詩의 ‘昨非·今是’의 詩世界

姜求律(Kang, Koo-Youl) 동양한문학회(구 부산한문학회) 2009 동양한문학연구 Vol.29 No.-

이 논문은 朝鮮 性理學과 中央政界로의 본격적인 출발을 가능하게 한 佔畢齋 金宗直의 妻男이면서 동시에 그의 제자이기도 한 適菴 曺伸의 詩世界에 대한 연구이다. 그는 天賦的인 재능을 타고났음에도 불구하고 天刑처럼 덧씌워진 신분적 한계로 인해 當代의 行道之責을 담당하지는 못했다. 그로 인해 그는 微官末職에 매여 갖은 고생을 겪고 또한 微官이나마 서울에서 벼슬살이를 하는 동안에 困窮한 삶을 살게 된다. 이 모두가 신분적 한계가 초래한 비극적인 면모이다. 그래서 그 자신 이 시기의 삶을 ‘昨非’라는 한 단어로 자신의 삶을 규정하게 된다. 그러나 이런 사실을 확실하게 자각하고 고향 金山으로 歸鄕을 하게 된다. 귀향하고 나서 지난날을 돌이켜 보며 귀향 이후의 삶을 스스로 ‘今是’라고 규정한다. 그리하여 고향에서 自適한 삶을 謳歌하고 자신과 뜻이 맞는 사람들과 交遊하며 안정적 삶을 영위하게 된다. 이러한 그의 면모가 그의 詩世界의 핵심을 이룬다. 昨非와 今是의 詩世界를 구체적으로 보면 다음과 같다. 昨非의 詩世界에서는 신분적 제약과 그로 인해 微官에 머물 수밖에 없는 자신의 心的 苦痛과 葛藤, 도시생활의 곤궁함을 작품으로 형상화하였다. 그리고 今是의 詩世界에서는 歸居意識과 自適의 삶, 고향 金山의 자연 속에서 自適의 삶을 營爲하는 가운데 이웃과 진정으로 疏通하고 또한 知己와 마음을 터놓고 交遊하는 삶을 작품으로 형상화하고 있다 JeokAm(適菴) ChoSin(曺伸) was one of famous love chilld poet in the early period of Chosun(朝鮮) dynasty. he was JumPilJae(佔畢齋) KimJongJik's(金宗直) brother-in-law, and MaeGye(梅溪) ChoWee's(曺偉) little brother. he was born innate talent. but he didn't take charge of higher government position because he was the constrain of social status. in a word, his life was unhappy life. His poetic ability was a thing to end all things. and he produced a much poetic work. This paper is study of JeokAm ChoSin's poetic world. his poetic world is composed of two parts. The first part is the poetic world of yesterday wrong, and second part is the poetic world of today right. The first part expressed the constrain of social status and the conflict of the lowest position. moreover also expressed the distress of city life. The second part expressed homecoming consciousness and self-satisfaction. moreover also expressed the companionship in the Gimsan(金山) native nature. In conclusion, it can be said that JeokAm ChoSin's poetic world consists of the two axes of yesterday wrong and the poem about today right.

立齋 姜再恒의 학문과 문학

강구율(Kang, Koo-Youl) 계명대학교 한국학연구원 2013 한국학논집 Vol.0 No.53

관혼상제례(冠婚喪祭禮)의 실존양상(實存樣相)과 그 의미(意味) -합천군을 대상자료로 하여-

강구율 ( Koo Youl Kang ) 택민국학연구원 2011 국학연구론총 Vol.0 No.7

이 논문은 합천 지역에 전승되는 전통 관혼상제의 실존양상과 그 의미에 관한 고찰의 결과물이다. 합천 지역에는 우리나라의 여타 지역과 마찬가지로 다양한 민속 의례가 존재하고 있다. 그렇지만 사회 문화적인 환경의 급격한 변화로 민속 의례가 이미 사라졌거나 거의 사라질 위기에 처해 있다. 그러나 전통 문화의 소중한 가치를 담고 있기 때문에 민속 의례는 이 시대에도 여전히 유효한 가치를 지닌다고 할 수 있다. 따라서 비록 사회 문화적 환경은 변했다고 할지라도 여전히 소중한 정신 자산을 우리는 계승해나가야 할 필요가 있다고 생각한다. 그렇기 때문에 전통사회에서 행해지던 민속 의례를 그대로 답습해서는 곤란하기에 이 시대에 걸맞게 합리적인 변용을 하여야 할 필요가 있다고 본다. 이러한 합리적 변용은 결코 쉬운 일은 아니다. 따라서 이 시대의 모든 생활인들의 중지를 모아야 할 것이다. 그렇게 하여 전통적 가치를 담고 있는 소중한 민속 의례가 이 시대에도 계속 유의미하고 지속적으로 거행된다면 우리의 문화적 수준과 품격은 더욱 높아질 것이고 나아가 인류 문화의 발전에도 크게 기여할 것이다. This paper is existence aspect of tradition ceremonial occasion and result of investigation about the meaning that is handed down in Hapcheon. Various folkways following precedent like other area of our country exists in Hapcheon. However, folkways ceremony was confronted with crisis to already disappeared or disappears almost by sudden change of sociocultural environment. Folkways ceremony that contain important value of culture heritage can say that still have valid value in this period. Therefore, we think mind property which is valuable even if say that sociocultural environment changed that need to inherit. Therefore, I think that follows in the steps as it is folkways ceremony that is done on tradition society and need to do reasonable modification as is well-matched in this age as is difficult. Such logical modification is never easy work. Therefore, will have to ask advice from many people in these age. Important folkways following precedent that contain traditional value thus is meaning continuously in this period and our cultural level and grace may rise more and goes forward and contribute greatly in development of mankind culture if is held continuously.

인조반정(仁祖反正)과 남명학파(南冥學派)의 문학(文學) -몇몇 남명학파(南冥學派) 문인(門人)을 중심으로-

강구율 ( Koo Youl Kang ) 남명학연구원 2011 남명학(南冥學) Vol.16 No.-

This paper is prepared so that the political event named Injobanjeong(仁祖反正) investigates effect getting to Nammyeonghakpa`s(南冥學派) literature, especially Hansi(漢詩). Nammyeonghakpa literary man, who say from here, says disciple`s disciple or grandchild disciple. And disciples, who admire Nammyeong, are included. Now, divide these Nammyeonghakpa disciples into three classes that it is Jaeyamunin(在野門人) is Gwihyangmunin(歸田門人) is Jaejomunin(在朝門人) according to their realistic personality. And Collection of works among disciples remains and wish to examine literary characteristic of disciples who importance is as Bachelor of Arts. First, group which remains in government among Nammyeonghakpa disciple and reflects oneself political belief in practical politics says that it is Jaejomunin. Jaejomunin`s representative person is Donggye(桐溪) and Hansa.(寒沙) Despite political situation is difficult situation after that Injobanjeong if see their literary tendency, it shows excessive fondness that is strong about that station. And if see their going home mode, there is some difference. Donggye shows characteristic to return to hometown because take king`s permission. On the other hand, Hansa is showing bearing which leave some emotional resonance rather than return to hometown voluntarily differed from Donggye. it can be called that these inclinations are characteristic of Jaejomunin. Second, When the political event called Injobanjeong happened, there is disciple, who abandons government post immediately and returns to hometown. And disciple, who return to hometown after considerable hour passes. It is known that these are Gwijeonmunin. These show characteristic that abandons government post and returns to hometown generally when Injobanjeong got up. However, Mojeong(慕亭) Baedaeyou(裵大維) shows will which oneself with strong complaint about Injobanjeong does not go back on favor that receive. And retire immediately and returns to hometown. While, Ogye(梧溪) Jojeongrip(曺挺立) is exiled by other people`s will without retiring immediately for a time behind and returns to hometown thereafter. However, he is displaying Sinseonsegye(神仙世界) and Anbunjijok(安分自足) in work after return to hometown. Finally, there is a person, who foster disciple living under Jaeya(在野) without taking office from the first among Nammyeonghakpa disciple. And it is known that group`s disciples are Jaeyamunin(在野門人) as long as keep firm confucianist natural poise. As examine in front, these Jaeyamunins` world of art is showing other characteristics with Jaejomunin and Gwijeonmunin. Generally, these people have extensive consideration about real problem in age that own live. And these people suffer discord and agony and criticize this to real problem. These people show characteristic that desire Jayeanhapil(自然合一) and pursue Tao(道) as people live life of retirement. However, unlike Nammyeong, there were not many people, who escape confucianist extent. Preferably, it shows other characteristics with open stance of Nammyeong and some disciples. And I will say that to emphasize Confucianism scholar natural position is one characteristic of these literature.