@article{ART001372888},
author={김선아},
title={The study on ghost story in Eouyadam(於于野談)},
journal={Korean Language and Literature},
issn={1229-3946},
year={2009},
volume={46},
pages={195-222},
doi={10.23016/kllj.2009.46..195}
TY - JOUR
AU - 김선아
TI - The study on ghost story in Eouyadam(於于野談)
JO - Korean Language and Literature
PY - 2009
VL - 46
IS - null
PB - 국어문학회
SP - 195
EP - 222
SN - 1229-3946
AB - This study examined about characteristics and symbolical
significance in Gwishin(鬼神), which is material of Eouyadam(於于野
談).
The attitude in Yu Mong-in(柳夢寅), who recorded a story of having
material as Gwishin(鬼神-ghost), was showing quite difference from a
Confucian theory of Gwishin, which had been the dominant ideology at
that time. Yu Mong-in is indicating post-Confucian propensity different
from a Confucian theory of Gwishin, which had tried to describe life
(生), death(死), and existence in Gwishin with Hapsan(合散) and
Ulgyeol(鬱結) in energy(氣). Such propensity had been embodied
literarily into the diverse looks in Eouyadam. What a story of Gwishin
is recorded in Eouyadam was regarded as a reason why Yu Mong-in
had post-Confucian propensity and is accepting the relativism of
Chuang-tzu.
The symbolic meaning in Gwishin of Eouyadam, first, is what
reveals the wound and the lack in a human being due to war, a lean
year, and epidemic, and second, is what criticized a irrationally political
situation at that time, which had been severe in party strife for
struggling for rights, by establishing specific space. Finally in the
aspect that two souls dwell in one body or that the dead ghosts proceed
with living together in one space called the world of life, Yu Mong-in
saw it as what confusion and disorder in society at that time came to
be metaphorical.
In Im Bang(任埅 1640∼1724)’s Cheonyerok(天倪錄), which appeared
following Yu Mong-in’s Eouyadam is described even many of stories,
which are entirely consistent in behaviors or reasons of having come
to appear, as well as stories, which have the almost same motive as
Eouyadam . By the way, Cheonyerok was expanded the same story
of Gwishin into the more complex structure, thereby having
characteristic that is definitely distinguished from Eouyadam. Given
comparing Gwishin in Cheonyerok and Gwishin in Eouyadam, both
works seem to be likely to come to be clear in its characteristics. This
is left as future task.
KW -
DO - 10.23016/kllj.2009.46..195
ER -
김선아. (2009). The study on ghost story in Eouyadam(於于野談). Korean Language and Literature, 46, 195-222.
김선아. 2009, "The study on ghost story in Eouyadam(於于野談)", Korean Language and Literature, vol.46, pp.195-222. Available from: doi:10.23016/kllj.2009.46..195
김선아 "The study on ghost story in Eouyadam(於于野談)" Korean Language and Literature 46 pp.195-222 (2009) : 195.
김선아. The study on ghost story in Eouyadam(於于野談). 2009; 46 195-222. Available from: doi:10.23016/kllj.2009.46..195
김선아. "The study on ghost story in Eouyadam(於于野談)" Korean Language and Literature 46(2009) : 195-222.doi: 10.23016/kllj.2009.46..195
김선아. The study on ghost story in Eouyadam(於于野談). Korean Language and Literature, 46, 195-222. doi: 10.23016/kllj.2009.46..195
김선아. The study on ghost story in Eouyadam(於于野談). Korean Language and Literature. 2009; 46 195-222. doi: 10.23016/kllj.2009.46..195
김선아. The study on ghost story in Eouyadam(於于野談). 2009; 46 195-222. Available from: doi:10.23016/kllj.2009.46..195
김선아. "The study on ghost story in Eouyadam(於于野談)" Korean Language and Literature 46(2009) : 195-222.doi: 10.23016/kllj.2009.46..195
