한국에서의 일본문학 연구 현상

권혁건 일본연구학회 1994 일본학연보 Vol.6 No.-

나쓰메 소세키와 염상섭의 유학체험과 소설의 형상화 비교 고찰

권혁건 한국일본학회 2014 日本學報 Vol.99 No.-

This study aims to compare and analyze the experiences of Natsume Soseki and Yeom SangSeop - typical novelists of modern Korean and Japanese literature - while they studied abroad, including the influence on their novel imageries. The results of the analysis and the comparison can be summarized as follows: in both cases their respective overseas experiences as students appear to have catalyzed their decision to become novelists and were also found to influence their novel imageries considerably. Natsume Soseki obtained his knowledge by visiting art galleries, museums, and parks in London, and by reading books. He subsequently exploited this knowledge when creating his literary works. In contrast, Yeom SangSeop acquired his writing skills by learning from modern Japanese novelists such as Natusume Soseki, Takayama Chogyu, Yanagi Muneyoshi, Shiga Naoya, and Arishima Takeo. He obtained his knowledge from his school education and as a result of exchanges with Korean friends such as Na HyeSeok during the time he studied in Japan. These experiences shaped the creation of his literary works. 본 연구는 한국과 일본의 근대문학을 대표하는 작가 나쓰메 소세키와 염상섭의 유학체험과 소설의 형상화를 비교 고찰한 것이다. 논자가 이제까지 분석한 것을 요약하면 아래와 같다. 나쓰메 소세키와 염상섭 두 작가의 유학체험은 소설가로서의 삶을 선택하게 한 기폭제 역할을 했으며 작품 형상화에 크게 영향을 미친다. 나쓰메 소세키는 런던의 미술관과 박물관 방문, 공원 방문, 그리고 초라한 하숙집에서 책과 씨름하며 독서를 통해 얻어진 지식을 작품에 형상화시켰다. 그에 비해 염상섭은 나쓰메 소세키, 다카야마 조규(高山樗牛), 야나기 무네요시(柳宗悅), 시가 나오야(志賀直哉), 아리시마 다케오(有島武郞) 등 일본 근대작가를 통해 수법상 영향을 받으며, 학교교육을 통해 얻어진 지식, 유학시절 나혜석을 비롯한 조선인 친구들과의 교유(交遊) 관계 체험 등을 작품에 형상화시킨 차이가 있다.

나쓰메 소세키의 『산시로』와 염상섭의 『해바라기』 속 여성주인공의 결혼관 비교

권혁건,전수진 한국일본근대학회 2014 일본근대학연구 Vol.0 No.45

본 논문에서 분석한 것 가운데 핵심적인 것만 요약하면 다음과 같다. 첫째, 미네코는 도쿄제국대학의 근대교육을 받은 여성으로, 대학재학시절 연애 감정의 줄타기를 하던 노노미야도, 산시로도 아닌 오빠의 친구라는 제3의 인물과 결혼을 한다. 미네코가 당대를 대표하는 엘리트 여성으로서 그녀의 결혼은 자신이 바라던 조건들을 두루 갖춘 배우자를 선택하기 위한 스스로의 탐색 과정을 거쳐 가장 이상적이고 합리적인 주체적결정을 내린 결과였다. 둘째, 최영희는 도쿄 유학을 한 엘리트 여성으로 첫 사랑 홍수삼과의 연애가 실패로 끝난 후 리순택의 열렬한 구애끝에 결혼하지만 결코 마지못해 하는 결혼은 아니었다. 그녀는 자신의 결혼에 대해 철저히 이해득실을 따져 본 후에여러 안전장치를 설정한 이후, 자신의 욕구에 부합하는 합리적인 결정을 내린다. 셋째, 두 여성의 결혼 결정은 각자의 조건에 부합한 합리적인 결정이었다는 유사점이 있다. 동시에 결혼이라는 사회제도를 이용해 자신의 이상이나 욕망을 충족시키려 했다는 점과 지고지순한 순애보적 사랑 때문에 결혼한 것이 아니라는 점에서도 유사성을 지닌다. 넷째, 두 여성이 근대 초기 도시여성의 면모를 보인다고는 하나 여성해방에 관련된 사고와 실천적인 측면에서 최영희가미네코보다 신여성에 부합되는 인물이다. 개화기 최고의 근대 엘리트 대학교육을 받은 미네코와 최영희는 결혼에 이르기까지 타인의 간섭이나 강요를 배제한 채, 배우자가 될 상대들을 끊임없이 시험하고 반응을 살폈다는 점에서 주체적인 결혼관을 가진 여성으로 생각된다. 하지만 최영희는 결혼식장에서 하객들에게 남녀평등을 몸소 실천하는 답사(答辭)를 통해 억압적인 여성에서 벗어나 좀 더 개방적이고 자주적인 여성이 되기를 피력한다. 이에 비해 미네코는 도쿄제국대학 재학시절부터 자유연애를 지향하고 실천했으나 자신보다 연애 강자적 입장에 있던 노노미야에게는 건방져 보이는 것을 염려하는 등 되도록 순종적이고 유순한 여성의 이미지로 묘사되었다. If I summarize the only core point analyzed in this letter, is as follows: First, Mineko is female who was touched the modern education in Tokyo International college and got married to third person who is brother’s friend other than Nonomiya, Sanshiro that she had rope dancing. Mineko is the elite female and her marriage was a result decided with most rational, subjective passing through search by herself to select her spouse who equipped conditions that she hopped. Second, Choi, yeong hui is an elite female to have overseas to Tokyo, and since she failed love between Hong, Su Sam and got marriage since passionate love from Lee, Sun Taek, however, it was not forced to get marriage since she checked loss and gain and she settled a lot of safety equipment and she decides the reasonable decision to meet her desire. Third, Decisions of two female’s marriage have the similar points decided by the resonable decision to each one’s condition agreed by each other. At the same time, it has the same point that they will fill up their perfection or desire by using the social system saying marriage. Fourth, Even two females are showing the recent urban female looks, but in the essential side, Choi, yeong hui is the more agreeable person to the new female than Mineko. Mineko and Choi, yeong hui, most highest and recent elite college had excluded interference from others to her marriage and we think that she has the marriage idea in the point that she has the endless test and reaction. However, Choi, yeong hui says to become to more open and independent female from getting ride of the suppressive female thru address in reply. Comparing this, Mineko heads for free love from being in school of Tokyo International College. To Nonomiya positioned as an erotic love, she worried to be shown a pretentious to Nonomiya who stands as love stronger.

나쓰메 소세키와 염상섭의 유학체험과 소설의 형상화 비교 고찰

權赫建 한국일본학회 2013 한국일본학회 학술대회 Vol.2013 No.08

나쓰메 소세키(夏目漱石)와 이광수(李光洙)의 유학체험 비교연구

권혁건,서미경 동북아시아문화학회 2008 동북아 문화연구 Vol.1 No.14

일본 근대문학에 나타난 근대와 전통 고찰― 나쓰메 소세키의 『夢十夜』「第八夜」를 중심으로 ―

권혁건,이호규,황은미 한국일본학회 2009 日本學報 Vol.81 No.-

As follows is the summary of what the writer has analyzed. First, although the uneasy images expressed in the two works, 「The Eighth Night」in 『Ten Nights of Dream』 and 『Kusamakura』, are different in each, Nastume Soseki wrote the work through a medium of Dream, showing the barbershop is the place where a barber shaves parts around his customers' chins with a razor, which means the barbershop in the Meiji era was a space that gave fear to people and made them nervous. Second, I think that 「The Eighth Night」in 『Ten Nights of Dream』showed strong yearnings for Bean curd sellers, who sold bean curd walking along the streets in the Edo era, and great pities and emptiness about vanishing tradition. Third, it cannot be wrong that we see the reason why there aren't any hulled millet cake sellers in Winter in 「The Eighth Night」in 『Ten Nights of Dream』is that Nastume Soseki wanted to express a great pity about vanishing tradition and yearning for memories of childhood.

한국과 일본의 문학을 테마로 한 관광산업화 현상 비교 연구 -부산과 마쓰야마를 중심으로-

권혁건 고려대학교 일본연구센터 2011 일본연구 Vol.15 No.-

論者が釜山の金井區·東萊區地域と日本の松山地域における文學をテ―マとした觀光産業化現象を比較分析したものを要約すると次の通りである。まず第一に、釜山は以前からの日本人觀光客と最近增えつつある中國人觀光客を同時に滿足させなければならないという課題をかかえている。それゆえ、釜山に埋もれているどの國の人も喜びそうな文學や文化に關連した多くの觀光資源を發掘し紹介してこそ觀光客を呼び寄せることができると考える。松山が都市の價値を高め、觀光客を誘致することができたのは、都市に埋もれていた小說や俳句に關連した史跡等を觀光商品化したためである。松山の商店街にある數百店にもなる商店では夏目漱石文學作品に出てくる團子·燒酎·みかん·コ―ヒ―·ビ―ル等を觀光商品化して販賣している。第二に、松山は夏目漱石文學を利用してむやみに利益をあげようとするもうけ主義の印象を觀光客に與えている。それを解消するためには道後溫泉本館近邊に、假稱夏目漱石文學館を建立すべきであろう。夏目漱石文學館の內部には彼の生涯や作品に關連するものを理解しやすく、かつ詳細に紹介する。國際セミナ―室も兼備して日本はもちろんのこと、世界の夏目漱石硏究者を每年招請して夏目漱石文學國際シンポジウムを開催すべきであろう。第三に、釜山金井區にある梵魚寺を迂回する坂道にたてられた文學碑、繪碑、樂山文學館等を、金井山文化道の金鍾植の繪碑を中心に駐車場も含め約二万坪規模の假稱金井文學公園を造成して、そこに移すことを提案する。この先新しく誕生する金井文學公園を梵魚寺と連係した觀光地として開發してこそ觀光客も增え、釜山市が文化都市として生まれ變わることができると考える。また、東萊溫泉地域にある李周洪文學館を東萊溫泉、禹長春記念館、東萊別莊、金剛公園、植物園と連係した觀光商品化することも東萊溫泉を活性化させるのに非常に有效であろう。

나쓰메 소세키 작품『마음』에 나타난 일본 사회문화 연구

권혁건 한국일어일문학회 2003 日語日文學硏究 Vol.44 No.2

漱石の『こころ』を取り上げ、作品の中に表れた日本の社會文化に焦點を合わせて分析してみた。その最も核心なる部分を要約すると、次のようである。 第一に、日本の明治時代に存在した緣談の慣習は、韓國社會における緣談の慣習とは、大きな相違がある。 第二に、作品の主人公である「私」は、學問等を傳授してもらう關係ではないが、自分より十歲ほど年長の男の人を「先生」と呼んでいる。このような「先生」呼稱は、日本の社會では不自然ではないと思う。しかし、韓國の社會では、このような關係の場合、「先生」よりも「先輩」と呼ぶことが多い。 第三に、日本ではまっだく血緣的な關係のない人でも養子として受け入れる。ゆえに、作品の中で、血緣關係のない家に養子に行った「KJの姓が急に變わる。しかし、韓國では養子は必ず父系の親族で同姓同本の人を受け入れる。 第四に、この作品に表れた頸動脈自殺や割腹自殺は、日本的な自殺方法であると思われる。韓園の近現代文學作品に表れた自殺の方法を調べてみたところ、投身自殺と縊死自殺が多いことが分った。 第五に、以上のような日本社會の「緣談」。「先生という呼稱」。「養子」·「頸動脈自殺や割腹自殺」等は、韓國社會における文化と大きな相違があるため、韓國と日本の文化の違いについて知らない韓國の一般大衆が『こころ』を讀んだ時、作品の中に濃密に描寫された日本の社會文化をすぐには理解できないことを明らかにした。

일본 근대시대 물리학교 출신의 영광과 좌절 고찰

권혁건,신윤주 대한중국학회 2009 중국학 Vol.32 No.-

This is a summary of what I have analyzed. First, the author, Nastume Soseki, wrote that the main character, Botchan, graduated without complaints when he was told to just graduate, since he went to the physics school for 3 years. It was actually represented in the opposite direction of the circumstance of then physics school in "도련님(Young Master)". In the story exists the expression speaking in a humble way to lower oneself most and respect others, which is an attribute of Japanese. Next, it was an unprecedented treatment that Botchan received 40 yens for his initial salary as a math teacher of a middle school in Shikoku after graduating from a physics school. That emblematizes the glory of a physics school graduate and shows that a physics graduate was recognized with great dignity in the circles of the teaching profession at that time. Lastly, in the modern period of Japan, once one graduated from the Empire University, he or she could serve as a high-ranking official or in an administrative position, getting a high salary. However, although those from the Empire University could be superior in academy, there were also people who were not superior in human nature. The author described the dark aspects of creating power of modern academic cliques in detail through "Young Master". Botchan didn't admit Akashirt, who was from the Empire University, to be the strong, distrusted and tried to conflict with him. It necessarily led Botchan to frustration and defeat.

인사말

權赫建 한국일본학회 2013 한국일본학회 학술대회 Vol.2013 No.08