김현승 시의 종말론적 사유와 상상

김옥성 한국문학이론과비평학회 2008 한국문학이론과 비평 Vol.38 No.-

This paper studies the consistent concern and transfiguration of the imagination of Kim's poetry, with the code of eschatology. Especially, we investigate the transfiguration from the viewpoint of both faith and anti-faith, in the oder of the time. In step with that, we illuminate the meaning of the solitude connected with eschatology. In the first period, poetic subject focuses on the historical eschatology. He sharply recognizes the real world as colony. He makes the eschatological vision of hope by drawing the mythical-eschatological imagination of the Bible into the cognition of the real world. In the second period, the eschatos(End) occurs in the inner space of the subject. The eschatology in this period, is the resurrection of the inner self. In the third period, the eschatos is the death without God. The body and the soul become nothing, by the death. In the last period, the poet is converted to the firm faith. In this period, the world is full of the blessing. Because the eschatos is realized not only in the inner space but also in outer world from the viewpoint of the subject.

김남조 시의 기독교 생태학적 상상력

김옥성 단국대학교 일본연구소 2011 일본학연구 Vol.34 No.-

The ecological imagination of Kim Nam-jo's poetry is based on the tradition of Christian thought. In the poetry of Kim, we can find sense of guilt and negative solitude based on the Christian thought. The faith of the poetic self turns the ‘relation-disconnection’ between the God and the human, the God and the nature, the nature and the human, to the ‘relation- connection’. The self has a Platonic orientation toward the heaven. And she shows the idea of Aristotelian organic nature. Both are based on the Christian theology. The organic nature is experienced as the Holy Mother. The concept of the Holy Mother is connected with the ancient mother goddess. But the Holy Mother belongs to the heaven unlike the mother goddess. The imagination of the Holy Mother resets the relationship between the nature and the human to the relationship between the mother and the children. Kim dialectically connects the science and the theology. Reinterpreting scientific cosmology from the perspective of faith, she shows the image of the planet earth as a community of lifes surrounded with the God's blessing. Kim's ecological imagination is not limited in the boundary of the earth, her ideal ecological community is the eco-topia of whole cosmos. Her ecological imagination shows interest in the relationship between the earth and the cosmos. Kim's imagination of Christian ecology has very important meanings in the history of Korean modern poetry, in the dimensions of post-war eco-poetics, the imagination of the Holy Mother and the dialectical imagination of the science and the eschatology.

한용운의 생태주의와 시학

김옥성 단국대학교 동양학연구원 2007 東洋學 Vol.41 No.-

This paper is a study on the ecologism and the poetics of Han Yong-woon. Up to now, the ecologism of Korean modern poetry has been discussed focused on the poetry of 1990's, in the dimension of critique. Consequently, the academic researches have not been accumulated. And the roots of the eco-poetics of 1990's has not been examined. So we need to discuss the ecologism of pre-industrialization era, to understand the recent eco-poetics in the dimension of historical continuity. Han Yong-woon is the modern poet, who stands on the front line between the tradition and the modernity. On the base of the traditional Buddhism, he took in modernity, and he analyzed Buddhism by the modern rationalism. With this method, he constructed his post-modern organic thought. The ecologism of Han can be summarized as such. (1) The everything is equal in the cosmos. (2) Everythings are related by the law of causation. (3) The cosmos is the organism, made by interaction of causationally related everythings. (4) The others are the fathers of the self, because they make the self by the law of causation. (5) We must respect the others, and we must practice the equalitarianism. Such ecologism is also found in the poetics of Han. The ecologism of Han can remind many things to us facing the crisis of eco-system and modernity. And the poetics of him, is wait 이 글은 한용운의 생태사상을 구명하고, 그 시학적 양상을 고찰하고 있다. 한국현대시의 생태주의에 관한 연구는 대체로 산업화시대 이후, 특히 1990년대 시편을 대상으로 비평적인 차원에서 이루어져 왔다. 그 결과 학술적인 연구의 성과가 축적되기 어려웠다. 그리고 전통적인 유기체 사상을 근대적으로 수용하면서 충실하게 생태주의적인 사유의 토대를 다져온 산업화시대 이전의 시편들이 논의에서 배제되면서, 산업화시대 이후 생태주의는 문학사적 연속선상에서 인식되지 못했다. 본고는 그러한 문제의식에서 전통과 근대가 만나는 최전방에 서있는 한용운의 사상과 작품에 나타난 생태주의적 사유와 상상을 밝히고 있다. 만해의 사상은 불교를 토대로 근대를 해석하고 수용하면서, 다시 근대를 통해 불교를 해석하고 그 필요성을 부각시키는 방식으로 구축된 탈근대적 유기체론이다. 그와 같은 유기체론에서 도출한 만해의 생태주의는 다음과 같이 요약할 수 있다. (1) 만물은 평등하다. (2) 만물은 인과론적으로 관련되어 있다. (3) 우주는 만물이 펼치는 인과론적 상호작용의 유기체이다. (4) 타자는 인과론적으로 자아를 탄생시키는 원인자이므로 어버이와 같다. (5) 타자를 존중하고, 평등을 실현해야한다. 이와 같은 만해의 생태주의 사상은 그의 시학에도 고스란히 드러난다. 만해의 생태주의 사상은 사상사적 차원에서 생태위기, 근대의 위기에 직면한 오늘날의 우리들에게 많은 점을 시사해줄 수 있다. 그리고 시사적인 차원에서, 만해의 시학은 1990년대 이후 황금기를 맞이한 한국현대생태시학의 근대적 기원으로서 새로운 해석을 기다리고 있다.

한국 설화에 나타난 생태학적 동물 인식

김옥성,조미연 문학과 환경학회 2012 문학과 환경 Vol.11 No.1

Ecological consciousness is frequently implied in Korean folk tales. The Korean ancients regarded animals as symmetrical with humans, meaning that animals are constituents of the other half of the world, corresponding with humans. Farm animals are depicted as feeling the pain of labor and domestic animals longing for freedom. Animals' love for their families are described just as true as that of humans for their families. Humans are transformed into animals and vice versa. Thus, Korean folk tales show a world where humans and animals are equal and interconnected. The tales involving tigers indicate that humans and tigers care for and respect each other. Tigers serve as a symbol for nature, constituting part of the world in which human beings live. Even though tigers are viewed as the creatures to be awed and feared, they are also respected as equal beings living in their community. In the folk takes, circles of causality exist between human beings and the nature. Good deeds of humans cause good results, and evils produce damaging outcomes. However, something good from human perspective sometimes generates evil effects on nature in the tales, revealing the ancients' belief that humans should not arbitrarily disturb the ecosystem. This paper examines cases of ecological awareness shown in Korean folk tales and thereby rediscovers their implications for ecological ethics in the present world.

조지훈의 생태시학과 자아실현

김옥성 한국문학이론과비평학회 2007 한국문학이론과 비평 Vol.37 No.-

This study examines the ecological poetics of Cho Jee-hoon(조지훈) focusing on the Self-realization. The poetics of Cho Jee-hoon is regarded as one of the high peaks of the Buddhitic poetics, as those of Han Yong-woon(한용운) and Seo Jung-joo(서정주). “Love” in the poetic theory of Cho, is eco-ethical and aesthetic concept based on the deep ecology. Cho thought that the poet, the poetry and the nature are connected to “the ultimate life”(唯一生命). This theory shows us the post-modern vision, because it overcomes the modern aesthetics by connecting the art and the nature. In the early poerty, Cho defines the modern man as the isolated existence. And he tries to realize the Self in the nature over the barrier of the modern world. This imagination leads to the ecological poetics. In the ecological poetics of Cho, the Self-realization is accomplished by the imagination of yonkiron(緣起論), yunwhoiron(輪廻論). The self becomes the Self connected to “the ultimate life” of the nature by the Self-realization.

한국 현대시의 생태학적 농촌 공동체 이미지 연구

김옥성 檀國大學校 國語國文學科 2011 國文學論集 Vol.21 No.-

백석 시의 생태학적 의인화와 인간애

김옥성 문학과 환경학회 2012 문학과 환경 Vol.11 No.2

This paper examines the aspects and meanings of ecological personifications and love for human in Baek Seok’s poetry. Baek Seok’s poetry does not demonstrate human-centered and romantic personifications but ecological ones directed toward restoring human-nature relations. His personifications reveal his perception of nature as being equal to humans, while his poetic subjects sharply grasp the differences of the two hidden behind the equality. Animals deserve respect in that they have equal lives as humans, but in terms of differences, humans may inevitably take advantage of animals. This idea of nature-human equality with the assumptions of differences reminds us of mythological and ecological ethics. Baek’s delicate observations of creatures indicate that his ecological perceptions are rooted deep down in the biophilia, love for all life. Ecologism without regard to human dignity has a risk of running toward anti-humanism. Even though humans are merely one of the members in the ecosystem, their unique existence as perceivers and ethical agents cannot be denied. The ecological idea of humans as part of nature entails the following: if humans are equal to nature, then all humans are equal, and respect for nature dictates respect for humans as well. Therefore, ecologism without love for human has an intrinsic paradox. In this regard, Baek’s poetry successfully avoids such a paradox and displays ecological imagination with love for humans. His poetic subjects show love and respect for both nature and humans and pursue an ecological community where all beings co-exist in harmony and equality. Meanwhile, the poetic subjects notice the differences and pain in individual entities, escaping from ecofascism.

소설 부문: 누에

김옥성 문학과경계사 2003 문학과경계 Vol.3 No.4

김남조 시의 가톨릭적 여성주의 연구

김옥성 한국문학언어학회 2022 어문론총 Vol.91 No.-

가톨릭은 가부장주의적 색채가 강한 종교이다. 그러나 김남조는 가톨릭에 토대를 두면서도 여성주의적 상상력을 전개한다. 김남조는 성모 마리아, 막달라 마리아, 그리고 모성에 착목하여 모성과 ‘뜨거운 사랑’, 그리고 고통과 희생이 여성과 인류를 구원할 수 있는 가치라는 사유를 보여준다. 김남조 시에서 성모 마리아는 인류를 구원할 수 있는 모성애의 화신, ‘어머니 하느님’이다. 그리고 막달라 마리아는 가부장제에서 고통받는 여성들을 구원할 수 있는 메시아로서 ‘여성-예수’이다. ‘지상의 어머니들’은 모성애를 공유한다는 점에서 ‘지상의 성모 마리아’로 인식된다. 시적 주체는 가톨릭에 잠재된 여성적 가치를 강조하면서 가톨릭적 여성주의의 상상력을 전개하는 것이다. 김남조 시의 모성 예찬은 여성들의 고통과 희생을 정당화할 위험성을 내포한다. 그러나 김남조는 고통과 희생의 모성을 남성들도 수용해야만 하는 인류의 보편적 가치로 제시하면서 그러한 위험성을 어느 정도 견제한다.

예지몽― 최후의 예언자

김옥성 푸른사상사 2023 푸른사상 Vol.44 No.-