한시에 나타난 논어(論語) 용사(用事)의 양상과 그 특징 - ｢자로(子路)｣편 4장을 중심으로 = The Aspects and its Characteristics of Acceptance of the Analects(論語) in Sino-Korean Poetry - Focusing on Section 4 of Chapter Zǐlù(子路)

다국어 초록 (Multilingual Abstract)

This paper focuses on Section 4 of Chapter Zǐlù(子路) in the Analects of Confucius, exploring how this chapter is employed in Sino-Korean Poetrys and analyzing its various facets. Section 4 can be divided into two main parts: firstly, the dialogue between Confucius and Fan-Ch’ih; secondly, Confucius’s inner monologue after Fan-Ch’ih departs. Fan-Ch’ih’s behavior in this passage may be interpreted either positively or negatively depending on one’s perspective. Consequently, the Sino-Korean Poetrys that cite this section can convey vastly different meanings based on the interpretive stance taken. Taking these points into account, this study examines 86 Sino-Korean Poetrys by 45 poets that engage with Section 4 of Chapter Zǐlù, focusing on how they employ the text in their compositions.
When the method of literal application(直用法) is applied to Section 4 of Chapter Zǐlù in the Analects of Confucius, it fundamentally reflects a negative perception of Fan-Ch’ih. More specifically, this perspective can be delineated into two key aspects: an emphasis on the importance of scholarly self-cultivation, and a focus on the statesman’s obligation to fulfill social responsibilities. In contrast, when the method of reinterpretative adaptation(飜案法) is employed in the same context, it highlights a relatively positive appraisal of Fan-Ch'ih. This interpretation can likewise be categorized into two major themes: a yearning for withdrawal from official life, and an interest in agriculture and self-sustaining practices.
Building on the foregoing analysis, several key characteristics of the appropriation of the Analects of Confucius in later texts may be identified. First, when a particular passage is cited, the citation is often limited to a select portion of the original text. This indicates that the primary concern in such appropriation lies not so much in preserving the full original meaning of the text as in discerning which specific elements most effectively serve the intended communicative or rhetorical purpose. Second, it becomes evident that the methods of literal application(直用法) and reinterpretative adaptation(飜案法) function in a form of mutual exclusivity with complementary tension. For example, in the case of Section 4 of the Chapter Zǐlù, the former underscores the importance of the statesman’s social responsibilities, while the latter emphasizes a desire for withdrawal from public life and engagement with agrarian values. This phenomenon may be taken as a reflection of the vigorous intellectual contest between the entrenched rigidity of Neo-Confucianism and the countervailing reactions against it. Third, even the same historical figure utilized divergent interpretive strategies depending on the context. This observation underscores the inherent openness and interpretive flexibility in the reception and deployment of the Analects of Confucius, which enabled its use across varying discursive and ideological frameworks.