명종대 한 젊은 선비의 정치적 여정과 시대정신 - 금시당(今是堂) 이광진(李光軫)의 정치적 삶과 그의 시대를 중심으로 -

정출헌 ( Chung Chul-heon ) 택민국학연구원 2017 국학연구론총 Vol.0 No.19

명종의 시대는 조선전기 정치·사회·문화 모든 면에서 일종의 `암흑의 시대`처럼 받아들여지고 있다. 문정왕후의 수렴청정과 불교부흥운동, 윤원형·이량을 비롯한 외척들의 권력농단, 그리고 조정을 벌벌 떨게 만들었던 임꺽정의 발호가 그런 시대적 상징으로 기억되는 까닭이다. 본고에서 다루고자 하는 今是堂 李光軫은 명종 1년 과거에 급제하여 宦路에 발을 들여놓은 뒤, 명종 20년 고향 밀양으로 낙향하기까지 20년이란 정치적 여정을 명종의 시대와 함께 걸어갔던 밀양 在地士族의 한 사람이었다. 때문에 명종대의 한 젊은 선비 이광진의 정치적 삶은 명종대의 어두운 정치현실과 분리하여 생각할 수 없다. 하지만 이러한 이광진의 생애는 물론이고 정치적 삶을 살펴볼 수 있는 자료는 거의 남아 있지 않다. 때문에 새로운 방법론적 시도, 곧 한 인간의 행보를 그 시대의 맥락과 관련지어 촘촘하게 더듬어보는 방법론으로 자료 부족의 한계를 극복해볼 수밖에 없다. 일종의 미시담론과 거대담론의 결합이라 말할 수 있겠다. 물론 자료 부족의 아쉬움이 많겠지만, 여기저기 흩어져 있던 생애자료의 파편들이 격동의 시대와 만나는 순간 살아 숨 쉬는 생기를 되찾을 수도 있다. 본고는 그런 기대를 갖고, 명종대의 정치현실과 정면에서 마주했던 이광진의 정치적 삶이 하나의 우뚝한 시대정신으로 전환되던 지점들을 찾아보고자 했다. 그 결과 흐릿하기만 하던 이광진이 걸어간 정치적인 삶의 궤적과 그 여정에서 보여준 시대정신의 일단은 확인할 수 있었다. 특히, 오랜 지방관 생활을 마치고 중앙정계에 복귀한 뒤에 펼친 이광진의 시대정신은 무척이나 돋보이는 것이었다. 성종대의 占畢齋 金宗直과 중종대의 靜庵 趙光祖가 꿈꾸었던 `士林政治`의 재현, 조선이란 새로운 국가를 건설하며 표방했던 `儒敎理念`의 재구축, 그리고 덕행과 학문을 함께 갖추고 있던 `선비정신`의 표본이라는 세 가지 면모는 수렴청정과 외척발호로 얼룩진 명종대의 어두운 정치현실을 지양하고자 할 때 반드시 견지해야 할 時代精神의 표상들이었다. 그리고 금시당 이광진은 그 시대정신을 올곧게 지켜나가고자 했던 명종대의 올곧은 한 젊은 선비였다. Myeongjong of Joseon Dynasty was the era of political, social or cultural accepted as a kind of `the era of darkness` in every way. Regency by the queen mother also became one and Buddhist and Yiliang maternal relatives, including of adjustment to the shivering, and gwollyeongnongdan, and revival movement made Im Kkeokjeong that is the domination of the times.Why be remembered as a symbol. Dealing with them in this manuscript 今是堂 李光軫, Myeongjong of Miryang hometown, Myeongjong of 20 years after 1 year passed the civil service examination and darken to retired to the 20 years is political.Myeongjong of the journey of walked with the times was one of Miryang Seonbi Gwang-jin political life`s semi-final runs a young one of the myeongjongdae myeongjongdae`s dark political reality and can not dissociate. But Gwang-jin, as well as political life of life`s semi-final runs at a file was almost not remain. New methodological challenges, related through close hand in the context of the age of a human being of inadequacies in the data as a methodology to be limits.Forced. I can tell a kind of Missy and combination of a meta-narrative discourse. Of course, is also something of a lack of data, but life that were scattered all over the debris of data meets a period of turbulence, moment may be a living, breathing life back. This manuscript from the front, we`ve had and that such expectations and reality, myeongjongdae Gwang-jin`s political life`s semi-final runs a converted to a high the Zeitgeist offices. Wanted to find out. As a result, the hazy Gwang-jin the trajectory of political life, walk`s semi-final runs and a company of the zeitgeist that is shown in the journey can be found. In particular, the old after returning to the central government, and Finishing the local Gwang-jin the age of`s semi-final runs for the spirit is very striking. Of the seongjongdae 占畢齋 金宗直 and jungjongdae 靜庵 趙光祖 the reenactment of a `士林政治` that had dreamed of, is building a new country the banner of the `儒敎理念`. The three samples of the `spirit of Confucian followers` side with virtue and learning together and rebuild regency by the queen mother and maternal relatives of domination to myeongjongdae dark.End to political reality that must be maintained when you want to 時代精神 of representation. And geumsidang Gwang-jin myeongjongdae to keep upright at the spirit of the age did in the upright at`s semi-final runs the Seonbi Trail, a young.

근대전환기, 고전서사 전통의 이월과 갱신 : 채만식의 『심청전』 개작을 중심으로

정출헌 ( Chung Chul-heon ) 민족문학사학회·민족문학사연구소 2018 민족문학사연구 Vol.66 No.-

What role our classical narratives played still remained to be elucidated through the pe-riod of upheaval called modern transition. In other words, what did modern novels receive from classical narratives and what did they newly avoid and renew? To examine these questions is the ultimate purpose of this article. Understanding premodern narrative liter-ature should be a precondition in order to illuminate this properly. However the knowl-edge about this is quite negative and also unstable because the conventional notion that premodern narrative literature is outdated and stereotyped is predominant. However, those evaluations can be the result of assessing premodern Korean narrative literature by the standard of Western modern novels. The characteristics of Korean classi-cal narratives such as ‘recitation’ and ‘attentive listening’ unlike Western modern novels were almost not considered. But judging from several testimonies and materials, literary achievement of classical narratives had immense influence on many modern writers after the liberation of Korea as well as colonial period. The representative writer is Chae Man-Sik. He was able to create his masterpiece like Takryu and Taepyeong Cheonhachun by actively using narrative methods of Pansori nov-els since 1935. As a matter of fact, in case of The Tale of Shim Cheong, the story was revised four times under the title Shim Bongsa. The point of revision was to eliminate fantastic elements, fortify reality, and to change happy ending to tragic narrative. Despite these te-nacious efforts it is difficult to say that these novels successfully transitioned to modern novels. It is because though the writer had a great understanding in Pansori, his novel was not able to resonate with the narrative spirit of Pansori novels which The Tale of Shim Cheong had achieved. The novel was in some aspect a mere revision of the tradition of classical novels by the absolute standard of narrative rules of Western modern novels.

조선 전기 잡록과 『추강냉화』, 남효온의 깊은 슬픔과 시대정신

정출헌 ( Chul Heon Chung ) 민족문학사학회·민족문학사연구소 2014 민족문학사연구 Vol.54 No.-

Miscellanea such as Pilwonjabgi, Yongjaechonghwa were produced in large quantity in early Joseon period. These Miscellanea were mostly treated as materials for records of miscellaneous tales and funny stories surrounding Hungu bureaucrat society or were focused on the context of narrative literature. However, Hungu bureaucrat writers that established the foundation of a new nation`s civilization in early Joseon period were the people who played a leading role in national compilation projects such as Dongmunseon, Donggukyeojiseungram, Dongguktonggam, Kyeonggukdaejeon, etc. Thus compilation of national humanities books, and miscellanea which covered anecdotes of contemporary culture, institution, poetry, paintings, and customs was inseparable. That is why miscellanea of Hungu bureaucrat writers should be interpreted in a new perspective based on cultural horizon of national compilation projects actively proceeded in the reign of King Seongjong. However, King Seongjong`s reign was the period when the conflicts were increasing between Hungu bureaucrats who dominated political power and literary scene, and newly rising neo-confucian scholars. Though Seo Geo-jeong`s Pilwonjabgi and Nam Hyo-on`s Chugangnanghwa share the similarity of miscellanea but we can predict that the two works preserve differentiation in anecdote since they represent Hungu bureaucrat and newly rising neo-confucian scholars respectively. This article is to read Chugangnanghwa with a new reading method by Nam Hyo-on who was isolated from real life politics. He wrote it from his own experience or something he saw and heard. These anecdotes recorded in the book may seem vague and miscellaneous but they captured at the point of turmoils of conflicts and communion of his inner world and problems of the time that he lived. As a matter of fact, we can identify varied aspects of Nam Hyo-on through the anecdotes in Chugangnanghwa who was descendant of founding contributors but from the obstacles of real life politics he had to endure frustration, isolation, fury, grievance and in spite of all that, he adhered to his flaring spirit until he died. They displays not only his rage against Hungu bureaucrats but camaraderie with many fellow scholars who shared the spirit of the times and new aspects how all divided. Nam Hyo-on who was excluded in real politics witnessed his own times vividly by taking detours of literary genres called miscellanea. Reading Pilwonjabgi by Seo Geo-jeong in a new light will be future assignment that reminds us of the era of King Seongjong in different views from Nam Hyo-on`s Chugangnanghwa.

문학과 정치 혹은 문학의 정치 ; 17세기 전반 재지사족의 자기정체성 확립과 기억의 정치학 -황석산성(黃石山城) 전투에 대한 엇갈린 기억의 『용문몽유록(龍門夢遊錄)』을 중심으로

정출헌 ( Chul Heon Chung ) 민족문학사학회·민족문학사연구소 2011 민족문학사연구 Vol.46 No.-

The fall of Hwangseok Fortress during Jeongyu War led so many people in the district to death including Gwak Jun, magistrate of Aneum district. After the horrendous war, the court attempted to heal postwar wounds through determining between right and wrong over the deaths. The government rewarded a faithful figure such as Gwak Jun, on the other hand, it punished craven people such as Baek Sa-Rim. However the selection process wasn`t simple matter at all because the ground to prove the truth of the matter could only depend on vague memories of war survivors and circumstantial judgment of the regional aristocrats. Objectivity of people who remember the facts and judge them was hard to ensure from the beginning. To reach agreed public opinion was truly difficult procedure. Yongmunmongyurok, a book dealing with people, scenic spots, historic remains, literary works in Aneum district, is a work about post war restoration effort by regional aristocrats, more specifically, closely related to intense controversy over the process of compiling Aneumeupji. Shin Eon-Tak, one of the most influential Aneum regional aristocrats, proposed his views strongly about sensitive and controversial issues by using dream narrative. He elucidated who deserved reverence as examples of faithfulness and filial piety among the dead in Hwangseok fortress in the first half and clarified what should be recorded appropriately in the book among scenic spots, historic remains, literary works in Aneum district in the latter part. It corresponds to anthropogeographical attributes of Sachaneupji which was actively created and led by regional aristocrats from the early seventeenth century. Regional people and geography were their own inseparable share for those aristocrats. Compilation of Eupji, a town chronicle, could be process of establishing self identity of regional aristocrats in the local community and at the same time process of seizing power in their country districts. That`s why unyielding sensitive issues surfaced among regional aristocrats. The intense competition among regional aristocrats led them to seek liaison with central political powers or aristocrats in the adjacent districts. One example is that author Shin Chak expressed forcefully about the controversy over the selection of Hwangseok Jegong, people who died in the war in Hwangseok mountain and another is that Jeong On draws active support of aristocrats Choi Hyeon, Lee Jun in neighboring regions including Lee Won-ik of central politics. In the procedure regional aristocrats compiled Eupji, a town chronicle, and recorded the registry of village aristocrats as well as actively utilized dream narrative as mongyurok. We could witness the specific reality of close relationship between literature and politics from these examples.

사명당에 대한 사대부들의 기억과 그 시대적 맥락

정출헌 ( Chul Heon Chung ) 한국고전문학회 2014 고전문학연구 Vol.45 No.-

Imjin war yielded a multitude of war heroes of whom Samyeongdang would be the figure that was remembered most variedly. However the memory about him are intertwined : some were close to the fact, somewhat exaggerated, and wildly overblown. In that sense, Samyeongdang could be a reconstructed figure by those images that were formed by complication of fact and fiction or narrative of memories. I attempted here to examine closely how the memories of nobles about Samyeongdang were formed and changed and has come to what we know these days. As a result, I could make certain that the memories of Samyeongdang after the war have changed from a pure, noble literary monk to a righteous, brave monk warrior. That was a natural change seeing from his performance. However we should pay close attention to the fact that nobility``s views on Samyeongdang during the war were not the only unified one but very complicated. In other words, the views frequently crossed between praise and sympathy, shame and defamation. Samyeongdang lived a life of honor and disgrace with such intricate perspectives. But after his demise, the memories of him went through another change from one extreme to another. The monks of Haeinsa temple where Samyeongdang passed away tended to remember his achievement as a monk warrior during the war as an act of buddhist mercy that saved people in pain and suffering. On the other hand, local confucian scholars in Milyang where Samyeongdang was born tended to remember his achievement as confucian faithfulness for overcoming national crisis. The confrontation between the two concluded in the victory of the latter owing to complete national support. Therefore, the image of Hongjejonnja, which means the follower of Buddha, in Hongjeam temple faded out but the image of Samyeongseongsa enshrined in Pyochungsa remained distinctly.

고전소설의 `천편일률`을 패러디의 관점에서 읽는 법 -전기소설 『금오신화』와 『오유란전』을 중심으로

정출헌 ( Chung Chul-heon ) 국제어문학회 2006 국제어문 Vol.38 No.-

Whenever reading classical novels people feel that those novels are all the same on some ways. That is what we call `stereotype` as we mention one of the characteristics of classical novels. It is necessary that the `stereotype` of the classical novels should be read from the viewpoint of parody, which is frequently used in the modern literature. When we examine the `stereotype` in the classical literature closely, we can realize the unique beauty produced by `relief of repetition` and `newness of variation` from them. As they did in the Chinese poetry in the premodern East Asian culture, it is imperative that we should respect the practice of imitating and utilizing the exemplar appropriately when writing. Before we call them dishonorable names as imitation or copy, the critical distance between original works and the works that followed the originals should be dealt with in strict fairness. Geumoshinhwa which is evaluated as imitation or re-creation of Jeondeungshinhwa is studied in this article. As a result Chuiyububyukjeonggi in Geumoshinhwa was newly identified as having new aspect from Deungmokchiyuchigyungwongi, Gamhoyabeomgi of Jeondeungshinhwa. It is converted to a completely different work evoking new lyrical beauty by combining and copying the amazing two motives from the original works. In that respect it is called critical distance from the original. In some way the development of the history of the classical novels could be called as the process of delicate or radical parody. Tales written in the nineteenth century such as Oyuran-Jeon and Jongok-Jeon, and biographical novels such as Jeolhwagidam and Poeuigyojib all experimented unprecedented parody and unfolded a new era in the history of the classical novels.

원명교체기, 화이질서의 강화와 동국문명의 형성

정출헌 ( Chung Chul-heon ) 민족문학사학회·민족문학사연구소 2019 민족문학사연구 Vol.69 No.-

At the turn of the fifteenth century world order of East Asia started changing rapidly. There was transition from Yuan dynasty to Ming dynasty in China and a new kingdom Joseon that destroyed Goryeo was born in the border of Dongyi(東夷). As represented in the case of Yuan dynasty that was built by Mongols, outward barbarians replaced Ming dy- nasty which is an authentic Han nation, it appeared the whole world turned upside down. In actuality, Joseon regarded the inheritance of Goryeo dynasty that was in blood alliance with Yuan dynasty as something old and attempted complete revolution towards a Confucian state as Ming dynasty. In spite of all that, there were similarities in the recognition of Yi Saek who was regarded as the best intellectual at the end of Goryeo period and Shin Sukju and Seo Geojeong who were evaluated to lead the completion of Civilization of Joseon. In other words, it is the pride of civilization of Dongguk(東國), Joseon. This article is to examine closely the aspect of severance and sustenance coexisting in the historic transitional period of the end of Goryeo and the beginning of Joseon. I clarified how the freedom of King’s education that provided the original foundation for the establishment of civilization over people worked and competed under the sustaining and strengthening system of China-centered world order in spite of transition from Yuan dynasty to Ming dynasty for that research. I explored the process of Byeon Gaeryang’s checks and control through the controversy in acknowledging Dangun and Gija as well as in performing heaven worship ceremony and he considered himself as a leading character in sustaining the new nation unlike Jeong Dojeon, a leading character of creating a new nation. Byeon Gaeryang who took charge of civilization system of Joseon and pursued Dongguk civilization came to confront a troublesome situation in the period of King Sejong. It is because Byeon Gaeryang had to accomplish the contradictory task of accepting Chinese civilization and establishment of Dongguk, Joseon civilization after the reign of Younglak Emperor of Qing under more forceful China-centered international order. However King Sejong was able to achieve the crux of Dongguk civilization such as Hunminjeongeum, Korean alphabet after an effort of full incorporation into China-centered civilization. King Sejong’s assimilation effort towards China-centered civilization paradoxically became a power to complete Dongguk civilization. The antinomic relations between China-centered civilization based on China-centered world order and Dongguk civilization worked as a mechanism that Joseon, civilized nation discriminated neighboring countries. As soon as they put agenda of putting one nation as a center in civilization, it had an inevitable result. From the pinnacle of the period of King Seongjong who was evaluated to complete Dongguk civilization, Joseon started to dream another Dongguk civilization. That could be designated as a different civilization through Confucian ethics unlike previous scholars who pursued civilization through system of ritual and music.

고전문학에서의 근대성 논의, 그 반성의 자리와 갱신의 계기

정출헌 ( Chung Chul-heon ) 국제어문학회 2005 국제어문 Vol.35 No.-

Recently we frequently hear the postmodern discourse that once spread like a fever now becomes disinterested before we are aware. If that is true, the discussion over the modernity, furthermore the discussion over the modernity in classic literature is needless to say. The discussion of the modernity over classic literature would be out-of-date argument that lost the statute of limitations. Despite all the facts, we should not neglect the effort to make new turnover and critically check the discussion of the modernity and never give up efforts to make new opportunity over modernity discussion. It is not only for abolition of modernity argument, nor for estimation of renewal. Above all it is to take a new view of the medieval characteristics of classic literature and find a way out for literary achievement of classic literature that underestimated or horribly damaged by modernity discourse. With this purpose we critically examined the epistemological identity and its limitation in tradition disconnection theory, transplant literary theory, and internal development theory that had a great influence on Korean literature study. We ought to look back reflectively the facts that the discussion on modernity in the classic literature was made under this epistemological limitation and that we repeatedly detected modern elements in classic literature under the vague understanding of modernity. We paid so little attention to read the authenticity and literary achievement of classic literature because we were seized by obsessional idea of modernism or modern literature. It is necessary to get out of the attitude that absolutely exclude Middle Age and to have full understanding on the Middle Age to overcome this. It is more than basic meaning of restoring right of erased middle age. Some consider that the problem of modernity discourse is communication of modernism and postmodernism, or literarily, communication of realism and modernism. However, it should be premised on the work of reilluminating the medievalism of premodernism earnestly and true communicating of premodernism and modernism. By doing so, the discussion of modernity will be developed based on strong foundation and have opportunity for more active renewal. That is why modernity discussion over classic literature that seemingly antiquated is still required.

사가(四佳) 서거정(徐居正)의 동국문명(東國文明) 비전과 문장화국(文章華國)의 실천

정출헌 ( Chung Chul-heon ) 한국고전문학회 2021 고전문학연구 Vol.59 No.-

The age of King Seongjong is regarded as the completion period of Confucian civilization. The basis is the completion of books promoted by national projects, including 『經國大典』. 『東文選』·『東國通鑑』·『東國輿地勝覽』·『歷代年表』·『東人詩話』·『太平閑話』·『筆苑雜記』. These are books organized or personally compiled by Seo Geo-jeong under the order of wages. Among them, there are many books titled 東國 or 東人. Of course there were many before that. It deserves to be called the East Country Series. This is why we are paying attention to the development of the eastern country during the early Joseon Dynasty. And from the apex, there's a residence.o. This is why he wants to look at the vision of Dongguk civilization he had. Seo Geo-jeong's genealogy is Kwongeun-Variable Metrics-Yunhoe-Kwonje-Jeong In-ji-New Host-Choihang-Seo Geo-jeong. However, Seo Geo-jeong is deleting from Byun Gye-ryang to Shin Sook-ju. Instead, he is confident that the genealogy, which led to Lee Je-hyun, Yi Saek, and Kwon Geun, will cross the Taejong, Sejong, and Sejodae and lead directly to Sungjongdae himself. Seo Geo-jeong built his identity by training with senior groups in Jiphyeonjeon when he was young. Through such a process, he began to dream of a different sense of civilization than his predecessors. It also set a different role as a literary chapter that embodies civilization of its time both internally and externally. It believed that establishing a system of that led to Ming-Joseon-Japan and revealing it in sentences was the practice of the Munhwa Bureau. And he played the role faithfully.

김종직의 사제관계와 도학사적 위상

정출헌 ( Chung Chul-heon ) 우리한문학회 2021 漢文學報 Vol.45 No.-

One of the keywords to understand Joseon, which claimed to be a Confucian state, is Taoism. In the early Joseon Dynasty, intellectuals sought a transition to Confucian civilization by using the new Confucianism introduced in the late Goryeo Dynasty as a dominant ideology. Kim Jong-jik occupy an important position in the process. The most important activity for him, who began to serve in the reign of King Sejo until the end of King Seongjong, is the fact that he taught many disciples about studying abroad. They are disciples such as Kim Goeng-pil, Lee Shim-won, and Nam Hyo-on. Thus, Kim Jong-jik was respected by his young disciples as a teacher who led him to “disciplinary learning that makes his mind right.” Thus, it is said to be one of the members of the line “Jung Mong-ju→Giljae→Kim Sook-ja→Kim Jong-jik→Kim Goeng-pil→Jo Gwang-jo.” However, suspicions are raised about this genealogy. In fact, there is also criticism that it did not closely examine the reality of the academic transmission process. This paper attempted to examine in detail the priest-teacher relationship between Kim Jong-jik and his disciples in a reflective dimension to this criticism. In particular, he tried to objectively reveal the reality through the testimony of the person of the time and Kim Jong-jik’s own records. As a result, Kim Jong-jik accepted new study as a new study, and it was possible to confirm the specific aspect of teaching younger students.