한국 현대시론의 재형성 연구 : 해방기부터 1960년대까지의 시론을 중심으로

다국어 초록 (Multilingual Abstract)

The purpose of this study is to examine the various potential ways that individuals were impacted through the lived experiences (Erlebnis), experiences (Erfahrung), and lifeworlds (Lebenswelt) in their community by reexamining Korean modern poetics from the liberation period to the 1960s. And this paper examines the process of integrating these aspects into 1960s civil society and re-establishing subjects of Korean nationality and citizenship through two subtractive processes. Modern Korean poetics of this period are not simply limited to a literary context, due to the turbulent historical situation, e.g., liberation, the Korean War, and 4·19, 5·16. However, they can be said to be a form of “precipitated content” that reflects the aesthetic politics and ethics pursued by the poetic subjects of the time. Therefore, analyzing the poetics of this period reveals the potential attitudes of individuals who were suppressed during this time regarding the process of establishing the subject of Korean national identity. To achieve this objective, this paper categorizes the period of liberation as defined by lived experiences, the 1950s (post-war) as characterized by the predominance of experiences, and the 1960s as a paradoxical lifeworld where lived experiences and experiences were combined.
Initially, during the liberation period, the subject of nationalism escaped oppression of Japanese Empire and acquired the sovereignty of Korean citizens. It then began to actively incorporate other aspects represented by Western Civilization in order to be included and accepted into the modern order. Therefore, lived experiences are deeply related to the independent actions of their subjects that occur when they try to overcome the reality of underdeveloped Korea and establish a new life. In the poetics of the period after liberation, there is a concern about how to appropriate the new lived experiences of “citizens” in the context of nationalism. During this time, both Im Hwa and Cho Ji-hoon attempted to give voice to democracy through the subject of national identity, but their approaches differed somewhat. Im Hwa dreamed of a national community based on the mediation and collaboration of the people, and Cho Ji-hoon insisted on the community to share the community of national life based on the unrestricted lived experiences of foreign culture. Kim Ki-rim embodies the subject of nationalism through “Arrangement of Modernity,” through which modernity is transformed not into ideas but into the individual lived experiences of Koreans, as it moves forward toward a unified national existence.
Following this, in the 1950s, the determined and adventurous lived experiences that were defined by the liberation period were hindered by the Korean War. In this disconnection, lived experiences underwent a subtractive process of revision, supplementation, and rejection due to the imperative to restore the devastated reality as quickly as possible, transforming into "post-war experiences" that encompassed the liberation period, life in the 1950s, and the entirety of the approaching 1960s. In other words, the lived experience, which is always directed toward an object (the “other”), was interrupted and a place of reflection emerged in response to the new direction of the lived experience. Park In-hwan reconstructs the dichotomous characteristics of this time, e.g., “left and right,” “life and death,” and “advancement and backwardness,” through the concept of “The Middle Area.” He brings together previously unknown individuals who have not been granted an identity within the middle of these extremes and forms an emotional solidarity with them. In Jeon Bong-geon’s poetics, poetry is a trick, and enjoying it involves accepting and transforming the sadness of ruins. It is a playful act of constantly rewriting reality, imagining countless possibilities that can change the ruins of the inner world, rather than tangible reality.
Entering the 1960s, the experience of the 1950s (or post-war) is again separated into experience and lived experience as it undergoes the second subtractive process through two pivotal events in Korean modern history: 4·19 and 5·16. This paper defines 4·19 as a flow related to the lived experience of re-establishing the inner workings of independent citizens as subjects and reaching democracy. Additionally, 5·16 is defined as a flow related to the experiences of disappointment and anxiety that reflect not yet escaping a life of material poverty, even after the lived experience of the revolution. This second subtractive process allows Koreans to inherently achieve a lifeworld in which the two aspects of experience and lived experience are paradoxically combined, as both the liberation period and the post-war context have been incorporated into individual life. Kim Soo-young continuously attempts to accept the inconsistency between lifeworld and body caused by censorship. His snobbish attitude throughout the process plays an important role in how his poetics function as a paradox. However, Kim Choon-soo demonstrated the desire to be actively liberated from his lifeworld. He attempts to create a poetic space in which one can neutralize the violence of history while never being able to escape it. Additionally, he explores the history of individual non-historical subjects, which contrasts the individual historical subjects who serve society, as established by the histories of 4·19, 5·16, etc.
As a result, the poetics of these seven poets have disrupted the monolithic flow of history to unveil the repressed individual within it. In doing so, they have shifted the progression of individual lives from self-determination to freedom. While these works are not world-changing in and of themselves, they clearly emphasize how alienated spaces and phases were neglected by Korean civil society at the time. They have transformed the violence and hypocrisy of ruling powers throughout history into dynamic writings, revealing details of the lives of individuals who had been previously pushed to the periphery.

국문 초록 (Abstract)

본 연구는 해방기부터 1960년대까지의 한국 현대시론을 재검토함으로써 당시의 공동체 속에 다양하게 체험 및 경험, 그리고 생활화되었던 잠재적 개인의 존재 방식과 그 양태들을 규명하는 것을 목적으로 한다. 그리고 이러한 가능태들이 두 번의 감산 과정을 통해서 1960년대 시민사회로 통합되고 한국적 시민 주체로 재정립되는 과정을 살펴보고자 한다. 이 시기의 한국시론은 해방, 전쟁, 4·19, 5·16 등 격동하는 역사적 상황으로 인해 단순히 문예론적 맥락에 국한되어 있는 것이 아니라 당대의 시적 주체가 추구한 미학적 정치성과 윤리성을 담은 ‘침전된 내용의 형식’이라 할 수 있다. 따라서 이 시기의 시론을 분석한다는 것은 당대의 한국의 시민 주체 형성 과정에 있어서 억압되어 있는 잠재적 개인들의 태도를 밝히는 것과 다름 아니다. 이를 위해 본고는 해방기를 체험이 우세했던 체험적 생활의 시기, 1950년대(전후)를 경험이 우세했던 경험적 생활의 시기, 1960년대를 체험과 경험이 역설적으로 결합한 역설적 생활의 시기로 규정하였다.
먼저 해방기에는 처음으로 외부의 간섭에서 벗어난 주체가 시민이라는 주권을 획득하고 근대적 질서에 편입되기 위해 서구로 대표되는 타자들을 적극적으로 체험한다. 따라서 체험은 후진적 한국의 현실을 극복하고 신생을 마주하고자 했을 때 나타나는 주체들의 즉자적 반응과 관련이 깊다. 이 시기 시론에는 해방 이후 ‘시민’이라는 신생의 체험을 어떻게 한국의 실정에 적합한 민족 주체로 전유할 것인가라는 고민이 담겨 있다. 먼저 임화와 조지훈은 모두 새로운 민족 주체를 구성하여 민주주의에 가닿고자 했지만, 그 양상은 다르다. 임화는 인민의 매개성과 결합성을 바탕으로 하는 민족의 공동체를 꿈꿨고, 조지훈은 이문화(異文化)의 자유로운 체험을 기반으로 한 민족의 공동생활권을 주장하였다. 김기림은 ‘근대의 결산’이라는 작업을 통해 민족 주체를 구체화하는데, 이 작업은 근대를 관념이 아닌 조선인 개개인의 체험의 산물로 변형시키고 민족 전체의 총체적인 생활로 향하게 만든다.
다음으로 1950년대에는 해방기로부터 이어져 온 의지적이고 모험적인 체험들이 전쟁으로 인해 좌절된다. 이러한 단절 속에서 체험들은 폐허가 된 현실을 하루빨리 복구해야 한다는 당위로 인해 수정, 보완, 폐기의 감산 과정을 겪으면서 해방기와 1950년대의 삶, 그리고 도래할 1960년대 전체를 포괄하는 ‘전후 경험’으로 탈바꿈된다. 다시 말해, 언제나 어떤 대상(타자)에게로 뻗어나가던 체험이 중단되고 그동안 체험의 지향성을 되돌아보는 반성의 자리가 마련되는 것이다. 박인환은 ‘중간의 면적’이라는 개념을 통해 좌 · 우, 삶과 죽음, 선진과 후진 등 당대의 이분법적 현실을 재구성한다. 그는 중간의 위치에 서서 양극단 사이에서 어떠한 정체성도 부여받지 못한 무명의 개인들을 불러 모으고 그들과 정서적 연대를 이룬다. 전봉건의 시론에서 시는 속임수이며 그 속임수를 즐기는 것은 폐허의 슬픔을 받아들이고 변주하는 것과 관련된다. 즉 그것은 실제 현실이 아닌 내면의 세계에서 폐허를 변화시킬 수 있는 무수한 가능성을 상상하는 일, 다시 말해 현실을 끊임없이 고쳐 쓰는 유희적 행위이다.
1960년대에 들어서면서 1950년대(또는 전후)의 경험은 4·19와 5·16이라는 한국 현대사의 중대한 두 사건을 바탕으로 두 번째 감산 과정을 겪으면서 다시 체험과 경험으로 분리된다. 이에 본고는 4·19를 자주적 시민 주체의 내면을 재정립하고 민주주의에 가닿고자 하는 체험과 관련된 흐름으로, 5·16을 혁명의 체험 이후에도 여전히 삶의 물질적 빈곤에서 벗어나지 못하였다는 실망과 불안이 그 체험을 중단시키면서 나타난 경험과 관련된 흐름으로 규정하였다. 이 두 번째 감산 과정으로 한국인들은 체험과 경험의 두 양태가 역설적으로 결합된 생활 양식을 내재하게 되는데, 이는 해방기와 전후적 맥락이 모두 개인의 생활 속으로 편입되었기 때문이다. 김수영은 당시 검열로 인한 생활과 육체의 불일치를 끝없이 받아들이려고 노력한다. 그 과정에서 나타나는 속물적 태도는 그의 시론이 역설로서 기능하는 데 중요한 역할을 한다. 반면에 김춘수의 경우는 생활에서 적극적으로 해방되고자 한다. 그는 역사의 폭력성으로 점철된 생활에서 끝끝내 탈피하지 못하면서도 그 생활을 무화시킬 수 있는 시적 공간을 창조하려고 한다. 4·19, 5·16 등의 역사로 인해 당대의 시민사회에 요청되었던 역사와 사회에 복무하는 개인 주체와 대비되는 비역사적 개인 주체들의 역사를 써 내려가려고 한다.
지금까지 살펴본 일곱 시인의 시론은 역사의 획일적 흐름에 균열을 일으키고 그 속에 억압되어 있었던 개인을 발견한다. 그리고 이를 통해 개인들의 삶을 자주에서 자유의 영역으로 이행시킨다. 이러한 작업이 그 자체로 세계를 변혁하는 것은 아니지만, 통치권력이나 역사의 폭력성과 위선을 쓰기라는 능동적 행위로 변주하여 주변부로 밀려난 개인들의 생활을 새롭게 드러낸다는 점에서 당대 한국 시민사회가 미처 주목하지 못했던 소외된 시공간을 표면 위로 끌어올린다고 할 수 있다.

목차 (Table of Contents)

• * 국문요약 ················································································································ ⅱ
• 1. 서론 ····················································································································· 1
• 1.1. 문제의식 및 연구목적 ················································································ 1
• 1.2. 연구사 검토 ·································································································· 9
• 1.3. 연구방법론 ·································································································· 22
• 2. 해방기 신생의 체험과 민족 주체의 분화 ····································· 43
• 2.1. 두 개의 민족과 민주주의 : 임화와 조지훈 ········································· 45
• 2.2. 초과된 체험과 미만한 민족 : 김기림 ··················································· 74
• 3. 전후 주체의 소멸과 감정의 공동체 ················································· 97
• 3.1. 애도의 장소와 중간의 면적 : 박인환 ················································ 101
• 3.2. 쓰는 주체의 내면과 폐허의 갱신 : 전봉건 ······································ 124
• 4. 1960년대 시민의 이중성 : 생활을 중심으로 ······················· 148
• 4.1. 역설의 속물 : 김수영 ············································································ 150
• 4.2. 비역사적 개인과 무의미 : 김춘수 ······················································ 184
• 5. 결론 ················································································································ 214
• * 참고문헌 ············································································································· 218
• * ABSTRACT ······································································································ 226