峿堂 李象秀의 散文批評論 硏究

이향배(Hyang-Bae Lee) 어문연구학회 2008 어문연구 Vol.56 No.-

  This study examines the prose criticism by Sangsoo Lee. He was concerned about the deterioration of customs that respect scholars and letters caused by the unfair practice of the Goageo (State Examination). He criticized scholars who bribed sons of influential families to buy their governmental positions, and emphasized the attitude of scholars who depend on heaven"s will to enter into governmental positions after making themselves proficient.<BR>  Sangsoo Lee considered close and analytic reading important to write well. In those times, most scholars devoted themselves to studying poetry and prose to pass the Goageo so they memorized some phrases without closely reading the entire work. Thus, he presented a reading method to understand the deeper meaning of the passages because he thought it was an urgent goal to raise the level of reading. For good reading, readers must find the main purport first and then the conclusion. To find the conclusion is possible by analyses of arrangement, order, contextual connection, and organization into paragraphs. He believed that these analyses help readers to understand what meanings the authors wanted to deliver. He also thought that analytical reading was prerequisite to become a good writer.<BR>  Songsoo Lee was interested in the ancient texts as well. He classified the existing letters by "mun" and "pil" of Gogonggi, He considered Sigi of Samacheon and the ancient text of Hanyu as "pil". He argued that the scope of the ancient texts must be expanded to Byunryomun because "mun" means Daewomun. He thought he could acheive the truth through "mun." For bimun, he laid stress on "ganum" but he did not follow the old law unconditionally and pursued "bimun" that could fit to the time.<BR>  He found out the main purport, the conclusion, and descriptive techniques through the analytical examination of Hokrijon and Hoasikjon. He mostly analyzed the style and structure of the writing rather than its content to grasp what Samacheon"s intention was and what style he was using. This task needs critical perspectives towards writing and insights as a writer.

『비선구봉선생시집(批選龜峰先生詩集)』의 비주(批注) 체례(體例)와 저자(著者)

이향배 ( Hyang Bae Lee ) 근역한문학회 2009 한문학논집(漢文學論集) Vol.29 No.-

?「Bi-sun」 is a collection of poetry critiques published by Sim, Jong-Jik in 1622. It consists of Gwee-Bong, Song Ik-Pil`s poems and critiques them in Joo(注, annotation) form. This collection is very important in its originality and professionality because it is a very rare case to criticize a critic`s personal anthology of poems professionally. Despite of this fact, not many people have been interested in this aspect so far. In this study, Cheh-Ryeh(體例, observing the proprieties among officials) and the author of 『Bi-Sun Gwee-Bong Seon Saeng Poetry』were examined. Song, Ik-pil`s lifetime was reviewed first and then it was made clear why his collection was published through three times. The Bee-Joo (批注, the way of comparison with annotations) system and the author were also considered. First, in consideration of Bee-Joo system, reviews of impression, rhetoric, Eui-gyoung, and Pung-gyuk style were criticized in a verse, a stanza, and more divided verses. But Bee-Joo was decreased significantly in the latter part of 『Bi-Sun』. Instead, the method of putting up a general review in the end of the poems was more common. Second, in regard to the criteria of critiques, Song, Ik-Pil`s poems were criticized using Dang Na Rapoet`s works. Mostly, description of scenery was criticized compared to Joong Dang poets. Besides, it was frequent to criticize reflected philasophical consideration. So, `Lee`(理) class words are used many times in this critique and criticism of the author`s morality and scholarship through Eui-gyung style also appeared in these works. Third, in its rhetoric and style criticism aspects, scenery description was the main part. Especially, it was criticized in emotional and rhetoric aspects. Moreover, precise Yong-Sa (用事, using great expressions used by others) is valued highly and not following Dang Song works but creation of the author`s own originality is also highly praised. In `Cheng(淸) style aspect, the word `Cheng` iscombined with other words which criticize impression or rhetoric aspects. In this case, `Cheng` style is common intermediation among them and those are critiqued with additional pages. Forth, in the author of 『Bi-Sun』, Song, Si-Yeol mentioned that the author of 『Bi-Sun』 is the author, Heo-Gwyun based on the letter exchanged with Lee-Sun in 『Song Ja Dae Jeon』. More close analysis of 『Bi-Sun』is necessary and it should be looked over with Heo-Gwuyn`s other criticism essays such as 『Seong Soo Si Hwa』, 『Gyo San Seo Pyoung』, 『Hak San Cho Dam』. This matter will be considered in the future.

전통시대(傳統時代) 조석(潮汐)에 대한 변증 연구

이향배 ( Lee Hyang Bae ) 한국동양예술학회 2020 동양예술 Vol.49 No.-

본고는 전통시대에 제기된 조석에 대한 변증 자료를 정리한 다음 조석설에 대한 논리를 유형별로 나누어 분석하였다. 이를 통해 전통시대 자연현상에 대한 논의방식을 살펴보고 어떤 과정을 통해 과학적 사고가 형성되어 갔는지 살펴보았다. 그 결과 큰 범위에서 보면 전통시대 조석설은 대체적으로 세 가지로 나누어 볼 수 있다. 첫째는 땅호흡설을 중심으로 펼쳐진 우리나라 제가의 조석설을 검토하였다. 우리나라 조석에 대한 논의는 고려중기 이규보에서 시작되었다. 그는 《水經》, 盧肇의 <海潮賦>, 《佛經》등 이전의 설을 검토한 다음 노흡주의 ‘潮汐日月起因說’을 《주역》이나 渾天儀의 원리와 비교 검토하였다. 이와는 달리 김안로를 비롯하여 김득신, 한원진, 위백규 등 조선시대 지식인들은 조석이 땅의 호흡이라는 소옹의 설과 음양과 기의 작용이라는 정자의 논리, 해와는 무관하고 달과 관련지어 설명한 주자설에 기반하여 조석의 원리를 설명하였다. 둘째는 동해에 조석이 없다는 설에 대한 변증이다. 동해에 조석이 없다는 설에 대해 학자들은 그 이유를 설명하기 위해 많은 설을 제기하였다. 이항복은 물이 동쪽에 다하면 氣가 다한다고 설명하였고, 한백겸은 남북으로 통하는 氣가 좌우에 영향을 줄 수 없다는 설을 제시했다. 장유는 동해가 북해에 가깝기 때문이라는 北海說을 제시했으며, 조익은 바다에 內海와 外海가 있다는 설을 내세워 동해가 외해에 속하기 때문에 조석이 없다고 주장했다. 송규렴과 권헌은 地勢 때문이라고 해석했으며 송병선은 북해설에 동조하였다. 이처럼 동해에 조석이 없는 이유를 다양한 상상에 기반하여 논리적으로 추론하였다. 이러한 논의는 구한말까지 전통지식인들의 대부분은 과학적 지식체계가 전혀 없었음을 확인시켜준다. 셋째는 과학적 변증에 의한 설명이다. 이는 주로 星湖 李瀷과 惠岡 崔漢綺의 조석설에서 찾아볼 수 있다. 이들은 서구의 과학에 대한 해박한 지식을 갖추고 있었으며 지동설에 입각하여 지구와 달과 태양의 관계를 정확하게 이해하고 있었다. 이와 같이 서구의 과학적 지식체계로 조석에 대한 설명을 체계적이고 상세하게 기술하고 있다. 이는 바다에 일어나는 자연현상을 근대과학으로 해석하는 최초의 사례라고 볼 수 있다. 이처럼 조석설은 전통지식인들의 자연과학 지식체계와 바다에서 일어나는 자연 현상에 대해 이해 방식을 잘 보여주고 있다. In this paper, I analyzed the logic of the theory of tide by categories after compiling dialectical data which were raised in the traditional era. In this process, I looked into the discussion method of natural phenomenon in traditional times and into how scientific thoughts have been formed. This results in three categories of the traditional theory of tide in general. First, I reviewed the theory of tide by several virtuous scholars in our country focused on the theory of earth-breath. Discussion of the theory of tide was begun by Lee Gyu-bo in the middle period of Gyoryeo dynasty. He compared 'the theory in which tide is caused by the moon and the sun' by Nho Heup-ju with 《Juyeok周易》or the principle of < Honcheoneo 渾天儀 > after reviewing previous theories in 《Sugyeong水經》, < Haehobu海潮賦 > and 《Bulgeong佛經》etc. On the other hand, the intellectuals in the Joseon Dynasty like Kim Deuk-sin, Han Won-jin, and Wi Baek-gyu including Kim An-ro explained that the principles of the ebb and flood are based on the theory of earth-breath by So-ong, on the logic of working of yin-yang and Ghi氣 by Jeongja, and on the theory by Chu Hsi which related it to the moon, not to the sun. Second, there is a dialectics about the theory in which Dong-Hae, the East Sea is not affected by the tide. Scholars have raised lots of theories to explain the reasons for this phenomenon. Lee Hang-bok explained that Ghi氣 would be exhausted when the seawater reached to the east. Han Baek-gyeom suggested the theory that Ghi氣 passing through south and north cannot affect the right and left sides. Jang Yu suggested the theory of the North Sea 北海說 which explained that it was because the East Sea was close to the North Sea. Jo ik argued that there was no tide because the East Sea belonged to the part of the open sea while asserting the ocean had the inland sea and the open sea. Song Gyu-ryeom and Guoen Heon interpreted that it was due to the earthen energy地勢 and Song Byeon-seon agreed with the theory of North Sea. In this way, the reasons why there was no tide in the East Sea were logically inferred based on a variety of imagination. These discussions let us be confirmed that there was none of scientific system of information at all for most of traditional intellectuals until the end of the Joseon Dynasty. Third, there is an explanation according to scientific dialectics. This theory can be found mainly in the theory of tide by Seongho Lee Ik and Hyegang Choi Han-gi. They had extensive knowledge of Western science and accurate understanding of the relationship between the Earth, and the moon and the sun based upon heliocentric theory. In this way, they described the ebb and flood phenomenon in terms of scientific knowledge system in the organized and detailed manner. This seems to be the first case of interpreting natural phenomenon of the sea in a modern scientific way.

추강(秋江) 백낙관(白樂寬)의 위정척사활동 연구

이향배 ( Lee Hyang-bae ) 충남대학교 유학연구소 2021 儒學硏究 Vol.55 No.-

화서학파의 학문과 사상을 계승한 백낙관은 서양열강의 침탈에 맞서 위정척사운동을 투철하게 전개한 선비였다. 1876년 일본과 강화도 조약을 맺은 이후 조선이 부산을 개항하자 백낙관은 두 번의 척화상소를 올려 강력히 반대했다. 본고는 백낙관의 상소문과 문학작품을 분석하여 그의 위정척사 활동에 대해 구명하였다. 첫 번째 상소는 일본이 표면적으로 내세운 명분은 통상이지만 속셈은 조선의 침탈이라는 논지로 설파하여 강화를 반대하는 주장이 주를 이루었다. 일본의 침탈을 방어할 만한 준비가 없는 상황에서 뇌물을 받고 일본의 통상 요구를 들어주면 결국 조선은 일본에게 멸망한다는 논지였다. 그래서 강화를 적극적으로 반대한 백낙관은 일본의 침탈을 방어할 세 가지 대책을 제시하였다. 두 번째로 올린 상소에서는 강화를 주장하는 난신적자의 처벌, 서원의 복원, 일본인 외교관인 하나부사 요시모토의 계략 등을 거론하며 척화를 강력하게 주장하였다. 백낙관은 위정척사의 신하를 배척하는 고종의 처사를 비판했을 뿐만 아니라 외국과의 강화는 재앙을 초래하여 조선이 멸망하는 길이라고 주장했다 그래서 그는 강화를 주장한 신하들을 조정에서 제거하는 것이 중흥의 길이라고 제시했다. 이러한 위정척사의 주장을 강력하게 제기한 백낙관은 체포되어 많은 고초를 겪었으며 결국 제주도에 유배갔다. 그의 문학작품은 많지는 않지만 제주도에 유배 가서 읊은 시에는 나라를 걱정하는 우국충청의 위정척사 정신이 점철되어 있다. 아무도 그의 우국충정을 알아주지도 않는 상황에서도 그는 <광견(狂犬)>을 통해 자신을 미친개로 비유하며 암울한 나라의 현실에 대한 답답한 심정을 드러냈다. 그는 처형을 당하는 순간에도 나라에 대한 근심과 백성들만 걱정하는 우국충정의 위정척사정신을 발휘하였다. Baek Nak-gwan, who succeeded the study and ideas of the Hwaseo School, was a scholar who earnestly carried out the ‘Protect the Orthodox, Repel the Heterodox’ Movement against the invasion of the Western powers. After the Treaty of Ganghwa Island was signed with Japan in 1876, when Joseon opened its port in Busan, Baek Nak-gwan strongly opposed it by submitting 2 appeals. This article analyzed Baek Nak-gwan's appeals and literary works to understand his logic and literary spirit of ‘Protect the Orthodox, Repel the Heterodox’. The result of analyzing his first appeal found that he opposed entering into friendly relation with Japan claiming that although Japan's ostensible cause was trade, its ulterior motive was to invade Joseon. He argued that Joseon would eventually be destroyed by Japan if approving to Japan's demands by accepting bribes at a time when there was no preparation to defend Japan's invasion, Therefore, Baek Nak-gwan, who opposed entering into friendly relation, proposed 3 measures to defend against Japanese invasion. The result of analyzing his second appeal found that he insisted on repeling the heterodox, citing the punishment of traitors who advocated entering into friendly relation, the restoration of the Confucian Academy, and the plot of Japanese diplomat Hanabusa Yoshimoto, etc. Baek Nak-gwan criticized King Gojong's attitude to reject subordinates of ‘Protect the Orthodox, Repel the Heterodox’. In addition, he argued that entering into friendly relations with foreign countries would cause disaster so that it would put Joseon on the way to collapse. Therefore, he suggested that removing the subordinates who insisted on friendly relations was the way to revive the country. Baek Nak-gwan, who strongly proposed the logic of ‘Protect the Orthodox, Repel the Heterodox’, was arrested and went through a lot of hardships and eventually exiled to Jeju Island. Although his didn’t leave many literary works, the poems he wrote in exile on Jeju Island gives a glimpse into his spirit of patriotism worrying about the country. In a situation when no one appreciated his patriotism, he likened himself to a mad dog through < Mad Dog >, expressing his frustration with the dark reality of the country. Even at the moment of execution, he displayed the patriotic spirit of ‘Protect the Orthodox, Repel the Heterodox’, which worried only about the people and the country.

沖庵 金淨의 散文 硏究

이향배(Lee, Hyang-bae) 충남대학교 충청문화연구소 2018 충청문화연구 Vol.21 No.-

충암 김정은기묘제현 중 도학 뿐만 아니라 문학 방면에도 뛰어난 작가이다. 문학에 대한 관심이 높은 그는 당시를 추구하고 진한고문을 익혔다. 그는 육경의 도학을 기본으로 하여 양웅과 한유의 박학을 추구하고 사마천과 반고의 기이한 문장을 본받았다. 뿐만 아니라 노장사상까지 섭렵하여 고상하고 포용하며 심원하고 정미한 문장을 추구하였다. 그의 산문은 크게 세 가지 특질이 있었다. 첫째는 풍격이 전아엄중하며 의고적 글쓰기이다. 글은 문체가 엄중하고 사리가 분명하였다. 경전을 비롯하여 史書에서 전고를 인용하여 자신의 논리 전개를 보완하여 전아한 문체를 형성했다. 서경의 문체를 본받아 의고적 글쓰기도 시도하였다. 이는 그가 진한고문가적 특질을 잘 보여준다 둘째는 도학적 논리를 웅건한 필치로 서술한 점이다. 김정은 호방한 상상력을 통해 태초의 모습을 논리적으로 서술했으며, 형기론에 입각하여 조화의 세계를 웅건하게 서술하였다. 이러한 도학적 글쓰기는 김정의 학문적 관심이 얼마나 깊고 넓었는지를 잘 보여준다. 셋째 김정의 산문에는 의론과 직서가 다양한 방식으로 구성된 점이다. 의론과 직서, 직서와 의론, 한 문단 내 직서와 의론의 교차, 한 문장 내 직서와 의문형 의론 등의 방식이 구성되어 있다. 이는 그가 의론과 직서의 묘합을 통해 다양한 방식으로 산문을 창작한 사실을 말해준다. 이상과 같은 김정의 산문에는 서경 및 진한고문의 문체적 특징과 호방한 도학가 상상력이 결부되어 자신만의 산문세계를 이루고 있었다. 그의 산문은 조선 전기 성리학적 사고에 기반한 일반적 산문 글쓰기에서 진한 산문을 전범으로 삼아 고문적 글쓰기로 문풍이 전환되는데 있어서 과도기적 면모를 보여주고 있다. Chung-am Kim Jeong is a distinguished writer in the fields of moral philosophy and literature also in a scholar group in the year of Gimyo. He who was highly interested in literature pursued poems of Dang Dynasty and learned ancient literary works inChineseJinandHandynastie s.He not only sought profound knowledge of Yang-wung and Han-yoo but followed extraordinary sentences of Samacheon and Ban-go based on the moral philosophy written in Yukgyeong also. He, in addition, searched for noble, comprehensive, profound and specific sentence by widely reading theories of Lao-tzu and Chuang-tzu. There were generally three features in his prose. Firstly, his style of writing is archaistic with elegance and strictness. His proses had sternness and clearly made sense. He formed a refined style while complementing in developing his theory by quoting authentic precedent from Chinese Confucian text as well as scripture. He, also, tried archaistic writing following the style of Seogyeong. This shows his characteristic of ancientliteraturein Chinese Jin and Han dynasties. Secondly, he developed his theory of moral philosophy in vigorous style. Kim Jeong logically described beginning state of the world through his broad imagination and vigorously wrote the world of harmony. He sturdily described harmonious world based on Hyunggiron. This ethical writing proves the profoundness and wideness of Kim Jeong"s academic interest. Thirdly, his proses are consisted of argument and direct description in various ways. They are constructed with discussion and direct statement, and vice versa. Also, there are intersection between direct description and argument in one paragraph, and method of mixing direct statement and argument as questions in one sentence. This proves the fact that he wrote proses by tactfully mixing argument and direct statement in various ways. Therefore, Kim Jeong created his own world of literature where his writing style of Seogyeong and ancient literary works in Chinese Jin and Han dynasties was linked to his broad moralistic imagination. His proses show a transitional aspect from general prose style based on Neo-Confuciastic thought in early period of Joseon dynasty into archaistic one following proses in Chinese Jin and Han dynasties.

이계(耳溪) 홍량호(洪良浩)의 고문론(古文論) 연구(硏究)

이향배 ( Lee Hyang-bae ) 근역한문학회 2021 한문학논집(漢文學論集) Vol.59 No.-

耳溪 洪良浩(1724-1802)는 영·정조시기에 활동한 소론계 대표문인이다. 어려서 저촌 심육에게 수학한 홍량호는 兩館大提學을 지낸 관각문인이지만 경세치용의 실학적 글쓰기를 통해 많은 저술을 남겼다. 그는 평소에 박학을 추구하여 경학은 물론, 한자학, 지리학에 이르기까지 실사구시의 학문을 추구했다. 학문의 근본을 經術에 두고는 경술을 다시 體와 用으로 나누었다. 性理를 체로, 政事를 용으로 설명함과 동시에 체용이 원활하기 위해서는 역사와 典章에 대한 넓은 지식이 필요함을 강조했다. 그의 실학적 글쓰기 이면에는 확고한 고문이론이 자리하고 있다. 그동안 연구자들이 이를 문학론의 차원에서 검토해왔지만 본고는 고문론의 관점에서 다시 분석하였다. 홍량호가 단순한 산문작가가 아니라 고문을 추구한 고문가이기 때문이었다. 이치가 象에 붙은 것이 문이며 도의 영화라고 정의한 그는 폭넓은 의미로 문을 설명하였다. 聖人의 문장을 行道와 傳道두 종류로 나누고는 학문을 통해 조화를 형용하고 사물의 변화를 다하는 글쓰기를 주창하였다. 결국 문장이 천하의 공리라고 선언한 그는 깊은 학문을 통해 공적으로 천하에 이치를 밝히는 글을 추구했다. 또한 문을 經緯라고 정의한 그는 도와 기가 錯綜이 되어야 지극한 문장이라 보았다. 도와 기를 기준으로 역대 고문의 흐름을 진단했는데 도기가 착종된 전범이 육경이었다. 진한 당송의 글은 도기가 온전하지 못하다고 보았다. 그래서 그는 경으로써 도를 중시하고 동시에 緯로써 기가 없다면 문이 될 수 없다면서 기의 배양을 중시했다. 기를 배양하는 방법이 바로 호연지기였다. 홍량호는 육경에 기준을 두고 선진 전한의 문장이 가장 근고하다고 보았다. 先秦 前漢 및 唐宋작가에 대해 학문을 기준으로 비평한 그는 사마천보다는 가의를 가장 높게 평가하였다. 가의가 서한 고문을 창도했다고 본 그는 『가자수언』을 편찬했으며 그의 글쓰기를 추종하였다. 서한시대 재주와 학문을 두루 갖추고 체용을 겸비한 유일한 학자로 가의를 꼽고는 서한시대 최고의 작가로 평가하였다. 이러한 홍량호의 고문론은 도학가의 문학이론과 진한고문가의 이론을 절충한 특징이 보인다. 이는 진한고문가와 당송고문가의 양대 흐름에서 벗어나 고문의 전범을 육경에 두고 경세치용의 실학적 글쓰기를 위한 새로운 고문이론이라고 할 수 있다. Igye(耳溪) Hong Ryang-ho(洪良浩)(1724-1802) was a writer who belonged to Young Doctrine and was active during the reign of King Yeongjo and King Jeongjo. Hong Ryang-ho was a Gwan-gak Writer who studied under Jeochon Shim Yook and served as Yanggwandaejehak(兩館大提學), but left many writings through the practical writing of pragmatic statecraft. He pursued wide knowledge, seeking truth from facts, ranging from classical studies to Chinese characters to geography. He put the foundation of learning to classical writing(經術), and divided it into substance(體) and function(用). At the same time, he explained the principle of the nature(性理) as substance and political affairs(政事) as function, and stressed the need for a broad knowledge of history and literature to ensure substance and function to work smoothly. Behind his practical writing lies a unique theory of literature. Researchers have reviewed this in terms of literature, but this paper analyzed it in terms of his theory of ancient scripts. It was because Hong Ryang-ho was not just a prose writer, but a writer who pursued ancient style writing. He defined writing as reason attached to image and manifestation of the Way, and explained writing in a broad sense. He divided sages’ writings into two types: practicing the Way(行道) and propagating the Way(傳道), and advocated writing to express harmony through studies and to fulfill change of things. He declared that fine writing should universal truth, and pursued writing that could bring light to truth publicly in the world through deep learning. He also defined writing as process(經緯) and saw it as fine writing only when the way and the spirit was entangled. He diagnosed the flow of ancient scripts based on the way and the spirit, and found Six Classics as a model where the way and the spirit was entangled. He considered the writings of Qin/Han and Tang/Song Dynasties short of perfection of the way and the spirit. Therefore, he emphasized the cultivation of the spirit, saying that writing is impossible without the spirit as process(緯) despite appreciating the way as rule. He presented Great Spirit as a method of cultivating the spirit. Hong Ryang-ho saw the writings of the Former Qin and the Former Han most solid, based on the Six Classics. He criticized the writers of the Former Qin, the former Han, and Tang and Soong Dynasties based onacademic standards, giving Ga-ui the highest rating over Sima Qian. Hong Ryang-ho believed that Ga-ui had advocated ancient scripts of West Han, compiled the book 『"Gaja Su-eon』 and followed his writing. He regarded Ga-ui as the only scholar who had both talent and scholarship, also with both substance and function, and evaluated him as the best writer in the Seo Han Period. Hong Ryang-ho's theory of ancient scripts is characterized by a compromise between the literary theory of moral scholars and the theory of ancient script scholars of Qin and Han. This is a new theory of the practical writing of pragmatic statecraft, with the model of ancient scripts in Six Classics, away from the two main trends of ancient script scholars of Qin and Han, and Tang and Song.

기획논문 : 세조(世祖)의 왕위(王位) 찬탈(簒奪) 여파(餘波)와 단종(端宗) 복위운동(復位運動)의 의미(意味)

이향배 ( Hyang Bae Lee ) 동방한문학회 2007 東方漢文學 Vol.0 No.32

恕菴 申靖夏의 詩評에 대하여

이향배(Hyang-bae Lee) 어문연구학회 2007 어문연구 Vol.53 No.-

  Shin Jeong-ha, who worked in the late Joseon dynasty, produced brilliant achievement while studying under Nongam Kim Chang-hyub. Among them, 〈Nonsimun〉 reflected his critical sense of discrimination. Though its material did not left much, it is worthy of notice for his strong critical eye. This study focused on criticism of poems among them. Shin Jeong-ha put much value on refining its meaning, dignity and rhetoric to write a true poem. He criticized verses of poets in Korea and China with a discerning critical eye by using various methods such as critical comparison, comments and reviews. Especially for reviews, he tried a new style of criticism by directly pointing out mistakes of former writers. He set a high value on Dubo on the point of usefulness, and commented intellectual level of the writers through the meaning. If there is any mistake on the meaning, he critically pointed out. It was his strong critical sense of discrimination that was able to criticise its meaning of the poems written by great writers in China. In addition, he criticized the rhetorical device used by many masters in various aspects. He denied the comments by Gu Yang-soo who criticized poems of Mae Seong-you in three aspects including words, phrases and completed poems. He paid no regard to other writers except Dubo. He pointed out those evil practices that just copied and followed old verses, and highlighted the substantial rhetoric based on the tru conditions. Especially he criticized simple quotation and citation because he focused on the rhetorical flourish. Shin Jeong-ha did not stop his criticism on poems but also tried to understand the writers by criticizing their personality, sources and minds based on traditional poetic viewpoint.

경회(景晦) 김영근(金永根)의 한시에 투영된 위정척사(衛正斥邪) 정신

이향배 ( Lee Hyang-bae ) 충남대학교 유학연구소 2017 儒學硏究 Vol.38 No.-

김영근은 중암 김평묵과 오남 김한섭의 제자로서 화서학파의 학맥을 계승한 학자로 평생동안 위정척사, 존화양이의 의리사상을 실천한 인물이다. 그는 어려서부터 천부적으로 시재가 있었으며 수많은 한시 작품을 남기고 있다. 그의 시에는 향토성이 짙은 작품이 많으며 자신의 포부와 위정척사의 의리 정신이 관철되어 있었다. 본고는 한시에 투영된 위정척사 정신을 살펴보았다. 첫째로 구한말에 김영근이 서양열강과 일본의 계략적으로 침탈당하는 나라의 현실을 걱정하는 면모를 분석하였다. 그는 국난을 구제해줄 영웅이 나타나주기를 바랬고, 외세에 맞서 싸워 일본과 서양세력을 척결하려는 위정척사의 정신을 발휘하기도 하였다. 외세에 대한 적극적인 배척은 도학의 존망이 달려 있다는 화이론적 관점에서 위기의식의 발로였다. 둘째로 을사늑약 이후에 김영근이 한반도를 유람하면서 일본이 경제적으로 군사적으로 조선을 침탈하는 현장을 목격하고 분개한 작품을 중심으로 분석하였다. 일본군 병참이 설치되고 일본인들이 조선 경제를 침탈하는 모습을 보고 나라가 장차 처할 운명에 대해 걱정했다. 그래서 그는 의병을 통해 척결하려는 의기를 표출하기도 하였다. 셋째로 김영근이 일제치하에서 사는 것을 부끄러워하여 고향을 떠나 해외로 가려고 한 사실을 분석하였다. 조선의 선비로서 일본의 백성으로 살아가기를 거부한 그는 고향을 떠나려고 했지만 노모 때문에 떠나지 못하고 부끄러움을 견디며 살아갔다. 결국 노모가 세상을 떠난 뒤에 가족을 거느리고 간도에 갔지만 정착하지 못하고 1년 만에 돌아와서는 은둔하여 제자들을 가르치고 학문을 탐구하며 광복을 기다렸다. 넷째로 김영근이 서구 문화 유입으로 일어난 세태 변화에 대한 비판과 사도를 고수하는 면모를 분석하였다. 일본 관리가 부자들의 횡포를 방관하고 양반출신 여자들이 장사에 나서는 세태에 대해 비판했으며, 이혼가정이 늘고 부모를 봉양하지 않는 등 전통적 가족 제도가 무너지는 현상을 지적했다. 그래서 금수 사회로 떨어진 것을 향상시키기 위해 유교적 질서의 회복을 강조했으며 위정척사 존화양이의 의리 실천을 통해 사도(斯道)를 고수하였다. 이와 같이 김영근의 한시에 투영된 위정척사의 정신은 그가 철저하게 화서학파의 의리사상을 실천하며 살아왔음을 보여주는 증거이다. 그의 한시 세계는 일제 강점기를 살아 가야만 했던 전통지식인들의 삶과 고뇌를 잘 보여주고 있다는 점에서 매우 의미가 있다. As a scholar he was indoctrinated in the ways of Hwa-seo School, student to Jungam Kim Phyeong-Muk and Onam Kim Han-Seob, Kim Young-Geun is someone who practiced the principle of Zongfa-yangi, righteous austerity in thought, his whole life. He was a poetic genius and left us many Korean poems. Much of his poetry is flavored with the local context of things happening around him while being heavily influenced by the principles he believed in, righteousness thought of Wijeongchuksa. This paper attempts to examine the spirit of Wijeongchuksa reflected in this poetry. First, this study analyzed Kim Young-Geun`s work demonstrating his concerns in response to the arrival of Western influence and the invasion of Japan. He wanted to inspire his followers during a time of national crisis, in hopes that the spirit of Wijeongchuksa would aid them in the fight against western influence foreign powers and to defeat Japan. The aggressive denunciation foreign power was an expression of awareness of a crisis from a perspective of Hwairon (a theory ascribing Civility to one group and Barbarism to the rest) which later gave way to Dohak. Second, this study focused on Kim Young-Geun work depicting his observations of Japan`s financial and military invasion and the outrage he felt while he traveled Korea following the Japan-Korea Treaty of 1905. He was concerned for his country`s future welfare as he witnessed the occupation of the Japanese military and their (the Japanese`s) immersion into the Korean economy. Kim Young-Geun went on to express the need to fight through a Righteous Army. Third, this study analyzed how Kim Young-Geun considered it grossly humiliating to live under Japanese colonial rule and his attempts to escape. As a scholar of Joseon, he refused to live as Japanese citizen and tried to leave his hometown. However, he was forced to live in shame as he could not abandon his elderly mother. After the death of his mother, he went to Gan-do with his family, but was unable to settle down. After a year, he came back, deciding to live in seclusion while teaching students, studying, and waiting for the liberation. Forth, the study focused on how Kim Young-Geun openly criticized society`s departure from Confucianism following its exposure to Western culture. He criticized how Japanese officials just sat and watched the tyranny of the rich, especially when women from noble classes tried to do business. Moreover, he spoke out against the collapse of the traditional family system, resulting in of divorces and failure to care for elderly parents. Thus, in hopes of raising society from failing morally, he emphasized a restoration of Confucian ideals and did his best to practice the precepts of righteous thinking daily. And so we see how the spirit of Wijeongchuksa reflected in Kim Young-Geun`s Korean poetry is the evidence that he lived practicing the Zongfa-yangi of the Hwa-Su School. His Korean poetry is meaningful as it portrays the life and agony of a traditional intellectual who had to endure the Japanese colonial period.

玉吾齋 宋相琦의 漢詩世界

이향배(Lee, Hyang-bae) 한국언어문학회 2012 한국언어문학 Vol.82 No.-

Ogoje, Song, Sang-ki(1657~1723)'s name Okyeo, and his family clan is Eunjin. His father's name is Song, Kyu-ryeom, and his mother was a granddaughter of Cheongeum, Kim, Sang-hem: both of his parents were born to a noble family. Studying under Wuam, Song, Si-yeol and Dongchungdang, Song, Jun-kil, Song, Sang-ki became renowned for his highly moral influence through reading the sage;' books and steadily pursuing studies. From his early childhood, Song, Sang-ki(hereinafter, Ogoje)pored over Chosa(prosaic poetry prevailing during Cho dynasty in China. with lots of interest in literature. In creating writing, Ogoje put emphasis on the experience in splendid mountains and streams under the perception of the importance of natural environment, and recognized the necessity of a great deal of efforts. Ogoje's Chinese poetry welt expresses the aspects of aiming for returning to rural areas and its related conflict. Ogoj: harbored an idea of following his aspirations by going out into the world while leading a rural life. Though Ogoje had a incessant yearning for returning to rural areas, it was to no avail; Ogoje expressed his inner side for never returning to the countryside in poems. In addition, the Chinese poetry written by Ogoje clearly exposed his people-loving spirit manifested as an official. Ogoje, had as much interest in the people's life phase as he made a proposal of several measures to solve their sufferings. Ogoje, described the landscape of farming village; as a local official, and particularly, recorded the facts as they were after witnessing the reality of the people suffering from poverty. Through poems, Ogoje expressed his will to be in joys together with the people while facing up to the reality of poverty-stricken farm villages and blaming himself for his incompetence as an official. Ogoje recited a sense of loyalty & filial piety yearning for his hometown and king while being sent an envoy to the Ching dynasty, and a national sense of history while touring historical sites in Chinese poems. While on his way to Yanjing across the border, Ogoje plainly expressed his sense of exclusion of the Ching dynasty and a sense of respect for the Ming dynasty. Ogoje thinking of his being sent an envoy to Ching dynasty itself as a shame, eXjXB8d his grief as a weak country in a poem. Lastly, this study looked into a poem which expressed Ogoje's feelings about being falsely charged on the way to Gangjin on exile after being entrapped. As a result, this study could clarify Ogoje's poetic mood in which he didn't give up hopes of life that he would be released by king's favor while gradually adapting himself to living in exile, calming down his mind and longing for his family and friends. Accordingly, Ogoje's Chinese poetry was well-restrained in emotions and rhetoric, but reflected the reality and political atmosphere nicely at that time. Particularly, It can be rated that Ogoje's world of Chinese poetry, which well exposeed his endless longing for the countryside, peopleloving spirit, and a sense of exclusion of the Ching dynasty, etc., shows the characteristic of public official's literature in the late 17th century.