2021, Vol., No.55

The Research of the Korean Classic 2023 KCI Impact Factor : 0.9

pISSN : 1226-3850
https://journal.kci.go.kr/kcl1994

This study evaluated the distinct characteristics observed in the exile literature written by Confucian scholars in the late Joseon Dynasty. Considering the views of Dasan Jeong, Yakyong, Chusa Kim, Jeonghee and Myeonam Choi, Ikheyon, as exiles and representative Confucian scholars, this study reviewed previous literature about them, and attempted to reveal their distinct characteristics. Further, this study examined the thoughts and lives of these three Confucian scholars in their early and late days at their places of exile, and determined how they overcame the difficulties they faced in. The study found that the Chinese poetry and other works by Dasan reflected on the lives of the natives in his place of exile. He coped with his own sorrow and self-pity of being in exile, by writing about their difficult and unfair lives, thus indicating the positive features of engagement literature. Chusa used his literary imagination to passively overcome his own difficulties in exile with a sense of shared commitment and philosophical maturity. He also made an effort for historical investigation influenced by his young ages as a theorist. Myeonam introduced the righteousness concept of neo-Confucianism. Instead of taking care of himself, he struggled with the reality of being a national patriot at the time of foreign invasion. His poetic expression was outspoken and emphasized this loyalty and fidelity.

When considering the political meaning behind punishment of exile, it is easy to overlook the fact that it was a destruction of daily life accompanied by the expulsion from one’s place of residence and isolation from one’s family. The punitive nature of exile in forcibly dispersing family members was the main sourceof the physical and mental suffering amongpeople in exiles and their families Therefore, this study examined the mental state of those in exile by focusing on the circumstances of family separation, especially during bereavement, by referring to exile diaries such as Kim Yak-haeng’s 〈Jeoksoilgi〉 and Lee Se-bo’s 〈Sindoilrok〉. It is significant to note that when an exile received news about the death of his family he experienced self-blame and regret. This desperate pain of believing that his exile may have directly or indirectly contributed to the death of his family leads to self-blame, Further, being an exile who cannot properly participate in the funeral process creates an irreversible sadness. Thus, the punitive nature of exile is significant in the major event of death in the family. The cruel punishment, of exile not only leads one’s family to death while they wait in despair but also forxes exiles to remain as bystanders eternal separation from their family. them. This makes it possible to understand why exile was chosen as the second most severe punishment right after the death penalty.

Danjong(1441-1457), the sixth king of the Joseon Dynasty, led a tragic life. His story was passed down orally as a legend that included both fact and fiction, and consisted of content that embodied the tragedy of his death and his after death. By forming and transmitting culturla memories of his death, the legend of Danjong became the catalys the subsequent worship of the god Danjong. In addition, storytellers display conflicting attitudes toward Heung-do Uhm, a person close to king Danjong. On the one hand, Heung-do Uhm, who risked death and buried Danjong’s corpse in the mountains, is remembered as a loyal subject, but on the other hand, he is also evaluated as a person who attempted to improve his status. The story can be defined as a cultural functional memory as per Aleida Assman’s memory theory. According to her, memory has a ‘technology’ for storage as well as a ‘vitality’ oriented toward reconstruction and change. Accordingly, this story appears to possess this ‘vitality’. As a cultural functional memory, this story continues to be connected with the present of the story-enjoying class, It can. thus, be said that it holds the possibility of change with them as the subject.