鄭芝溶의 詩의 '물'의 象徵類型 硏究 = A Study of symbolical patterns of 'water' in Chung Chi-yong's poetry

다국어 초록 (Multilingual Abstract)

We have observed Chung's attitude of world-recognition and orientation of consciousness through the analysis of the symbolical patterns of water in his poetry. It follows that poetry should be the reflection of the world, which takes a shape of symbolic patterns of social, mental and empirical elements rooted in the poet's consciousness. Accordingly the analysis of symbolical patterns which reveal the poet's empirical world is the key to understand his orientation of self-consciousness and attitude toward world-recognition. It means that symbolical patterns occurring repeatedly in a poem should be in the domain of the poet's self-consciousness and his attitude toward world-recognition. Consequently symbolical patterns of water in Chung's poetry are the passage of consciousness which elucidates the mechanism of his orientation of self-consciousness and recognition of the world. We could clarify in this paper Chung chi-yong's self-consciousness and recognition of the world. We could clarity in this paper Chung chi-yong's self-consciousness and attitude toward world-recognition through the analysis of this poetry written under the circumstances of the loss of the world which resulted from the oppression of national identity. We have confirmed this analysis is a proper method of clarification on the spiritual consequence or psychical meaning of symbolical patterns in our modern poetry. In this paper we defined the structure of Chung Chi-yong's orientation of self-consciousness and attitude toward world-recognition reflected in symbolical patterns of water in his poetry as follows.
First, symbolical patterns of water in Chung's early poetry are characterized as patterns of sea clearly shown in 'sea 1', 'sea 2', 'haehyeop (straits) 1', 'dashi haehyeop (straits again) 2', 'chido (map)', 'pungrangmong 1', 'pungrngmong 2'. His symbolism of sea reflects the conflicts between self-identity and world-recognition and the sense of alienation. This mechanism of the conflicts between self-identity and world-recognition preserves his attitude toward world-recognition of the los of self-consciousness and the sense of alienation.
Secondly, this mechanism generally takes a shape of symbolizing introspection of self-identity and the world as manifested in his poetry of middle period such as 'hose(lake) 1', 'hosu(lake) 2', 'homyeon (surface of a lake)', 'dal(moon)'. This introspection of self-identity toward .the world is closely related with the archetypal imagination of water which restores the origin of self-identity.
Thirdly, this introspection of self-identity kept in the symbolism of the lake turned into the restoration of self-identity's world view manifested in such a pattern of rain as 'bi(rain)', 'jochan(breakfast)', 'chulchung(zenith)', 'baekrokdam(lake baekrok)', 'boolkun saem (red fountain)', 'kotskkwa bits(flower and light)'. This self-introspection took on the structure of world-recognition which in turn effected a reconciliation between self and the world. The restoration of self-identity's world and te orientation of self-consciousness toward the absolute world headed for mentalism based on his oriental world view. It is closely related with the orientaion of the oriental spirit toward the absolute world as we observed in the poetry of hills and waters. In sum, this symbolical patterns of water, which are further systematized as mountain and religion, explicitly serve as a passage to understand poet Chung chi-yong's orientation of self-consciousness and the structure of world-recognition.