2013, Vol., No.32

The Bibliographic Study of GosanYunSundo’s Chinese Poem

Kim Dae-Hyun | 2013, (32) | pp.5~32 | number of Cited : 6

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Gosan YunSundo(尹善道, 1587-1671) is a well-known seventeenth century writer in the history of Korean literature. The style and characteristics of his literature have been revealed by previous books and articles. However, it is difficult to say that we understandevery aspects of his literature because his some works have not been released. In this article, I will focus on his unreleased works from a bibliographic view. Nokudang(綠雨堂), the head family of Haenam(海南) Yun(尹) clan, has several poetical manuscripts whose title is Sagosi(私稿詩). Sagosi consists of 84 volumes with 393 poems in 285 chapters.Sagosi includes approximately 50 more Chinese poems in whichGosan-Yugodoes not have. Therefore, these50 Chinese poemscontribute to understanding the characteristics of YunSundo’s literature. There are not only about 20 verses(元韻), moreover, but also poems with self-annotation of his writingsandthe exact dateswhen they were writtenin Sagosi. We canget useful information from thesepoems to makea chronological list of Gosan’sliterature. Gosan was a writer who mainly worked in seventeenth century, but he wrote many poemssucceeding traditional Eastern poetic literature(東詩, Dong-Si). According to Gosan’s materials, we could say that he was not only a representative poet during theseventeenth century, but also one of the eminent poets of Eastern poems in Korean history. Interestingly, Gosan-Yugo has 8 Eastern poems. We can classify these 8 poemsinto four different categories. First, they are the works about filial piety in history. Second, they are about an old story in Hangzhou(杭州) province in China. Third, they are describing classical scholars who were poor but honest and poetical. Forth, they arereflectingthe poet’s lyrical mind. Besides, there are still Gosan’s 100 poems including Mosu-Cheonhabi(貌瘦天下肥) in Sagosi. Counting these Chinese poems(Han-Si), the total of Gosan’s Chinese poems(Han-Si)would increase from 360 to around 500.

A Study of Description Method of the Words on 『Goryeosa』「Akji」 article of <Sokak>

Kim, Hye-eun | 2013, (32) | pp.33~60 | number of Cited : 4

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A Traditional and Cultural Meaning in Women's Literature of the Jungil Song Family - Focused on Hoyeonjae Kim and Chungsong Sim

Heesoon Moon | 2013, (32) | pp.61~96 | number of Cited : 10

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Dongchundang Jungil Song is one of confucianists who represented the Confucian group of Hoseo in the 17th century and the wife of her great-grandson, Hoyeonjae Kim, produced the typical women's Chinese poem of the Joseon Dyanasty period, called 'Hoyeonjae Yugo(Hoyeonjae's posthumous work)'. Also, Chungsong Sim, the wife of Hoyeonjae Kim's great-grandson, transcribed 'Hoyeonji Yugo' which is the Korean translation of 'Hoyeonjae Yugo (호연유고)'. The cultural phenomenon generated in the Jungil Song family including Hoyeonjae Kim who loved literature and Chungsong Sim who enjoyed literary works of her husband's great-grandson is an unprecedented event in Korean literary history. In this study, I would like to define the traditional and cultural meaning in women's literature of the Junggil Song family as follows. Firstly, the Dongchundang family's women, who have different family names and married into the Junggil Song's family, played a pivotal role from the revival the Song family in Hoideok to the assistance for the classical scholar's culture of the Confucian group of Hoseo. It is true that the prosperity of family was resulted from marriage in traditional eras. Sometimes, the refurbishment of one family depended on who the family takes in marriage as a son-in-law or a daughter-in-law and a strong marriage network improved the family's mental and economical influences. 'Educators in the family' such as mothers or grandmothers can be easily found in the academic background of successful men in the Joseon Dynasty period. In other words, those who changed a man to a classical scholar were women. Secondly, Hoyeonjae Kim was located at the center of the women's literature history in the Kiho school in terms of the level of life and literature among female literary persons in traditional eras. Thirdly, it appeared that 'Hoyeonji Yugo' of Chungsong Sim is a significant cultural phenomenon which is the Korean translation of women's Chinese poems written and distributed in Hoseo area. 'Hoyeonji Yugo' of Chungsong Sim is a evidential material with characteristics as a learning and appreciating subject of Chinese poems and literary works of Hoyeonjae Kim and was enjoyed in diverse methods including transcription, recitation, reading, and translation (Korean to Chinese and Chinese to Korean). The traces of these cultural acts by the Jungil Song family have been perfectly passed down to these days. It can be considered as cultural phenomenon including how the Jungil Song family's women enjoyed Chinese poems and showing how deep women came into literature creation activities in that time.

The Rhetorical Medium in Miam Yoo Hui-Choon's Poetry

Park Myeong Hui | 2013, (32) | pp.97~128 | number of Cited : 2

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This study aimed to understand the aspects of the rhetorical medium shown in Chinese poetry by Miam Yoo Hui-Choon and its meaning,Vol. 1 and Vol. 2 of the『Miamjib』hold a total of 282 poems and what is noteworthy is the medium. Yoo Hui-Choon sometimes used rhetorical expressions to configure poetry while he used straightforward expressions which are easy to understand. He used a different concept metaphorically to deliver original concepts. Also, he applied a number of ancient cases and historical facts. Therefore, this study analysed his poetry focusing on the medium he used to speculate on what he finally achieved through its use. Yoo Hui-Choon usually applied metaphor, symbolism, and allusions to configure his poetry. He used a variety of metaphorical methods: First, when an original concept is definitely connected with a secondary concept; Second, when a situation is not clearly understood as the secondary concept is not clear; Third, when the original concept has to be inferred as there are a few secondary concepts in a poem; Fourth, when the original concept has to be inferred as there are a few secondary concepts with similar meaning in a poem; Fifth, after a secondary concept is presented in the beginning of the poem, it is used to develop the poem to the end as a metaphorical technique. Also he intended to show something in a symbolic way through the titles of his poetry. As it is symbolic, it has double meaning. Finally, he exerted his outstanding intellectual ability in writing poetry. Such ability is discovered through his application of ancient events and cases. He showed his thoughts in his poetry, which were discovered in a number of his poems. Therefore, this study concluded that he intentionally used the rhetoric medium for his poetry as a scholar and literary person. So his poetry which uses a rhetorical medium has a proud literary beauty.

A study on cultural space at JeJu and actualizing aspect on text - Focused on <Tamrabyelgok> -

Park sujin | 2013, (32) | pp.129~162 | number of Cited : 6

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A Study on Maechang’s Romantic Love Poems

YOO YEOK RAE | 2013, (32) | pp.163~188 | number of Cited : 3

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Point to ascetic practices of Zen-Buddism shijo

Lim Jun Sung | 2013, (32) | pp.189~214 | number of Cited : 1

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This paper Jo, Oh-hyeon[曺五鉉] poet monk on the day of the anthology 『living in the mountains』. The work contained in the fundamental doctrines of Buddhism is seen as core. Due to the changing times of the stylistic features more Hansi[漢詩] situations that do not result in the type of progenitor Fortunately, the tradition of the two leads Buddism-Zenpoem[佛敎禪詩] that is a fortunate. In this paper, this point could be found in the founder of the Jo, Oh-hyeon In addition, the founder of Buddhism in modern Joohhyeon characteristics of the 『Neungeomgyeong[楞嚴經]』 with a focus on how to perform egeunwontong[耳根圓通] orientation is closely related to the Gwaneum[觀音] faith and I saw a new light on that show. Thinking about language of Buddhist is a 'teaching out to convey, words without stopping, only the heart, pointing magnetic ministries will be given out to the' is in. Based on this, the doing nothing[無爲] and broken words and thoughts[離言絶慮] that shows the middle path[中道] oriented tradition of the previous era Zen-poem[禪詩] something in common that can be seen. Another important argument in this paper, the founder of the Buddhist religion and the founder of Buddhism, the foundation of the literary to practice the teachings of Buddhism is that. Soon the Buddhist religion, language, literature, in order to visualize the characters represented by the Secretary is to get closer to Buddhism. This literary achievement is a matter of conflict between religiosity. Also, is the nature of religious literature. Therefore the religious characteristics of literary artistry and popularity as the ideal one to exist, but that is not true in real life is in trouble. All religions in the real world, but rather to keep the distance between the case of Buddhism, the width and depth can be large. Buddhism is maintained by a professional performer is developing thing, god does not exist, can not keep up anymore. Thus, illegal propaganda by practitioners as a way of telling the literature, but the secularization of Buddhism can be criticized for that plan. However, the popularity of believers in order to obtain public and need to narrow the distance, and to some extent, this is because the presence of the Buddhist literature can be seen.

Functional Meaning and Textual Aspects of Bong'rae'eui's Jin⋅Toe Guho[Introduction and Closing Statement]

Kyu Ick Cho | 2013, (32) | pp.215~240 | number of Cited : 2

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Bong'rae'eui based on Chinese dynasties' Gochui-ak and domestic Hyang-ak has some elements from Dang-ak, as we can regard the Jin⋅Toe Guho[Introduction and Closing Statement] as its evidence. Koryeo Dynasty has Dang-ak corresponding to Hyang-ak as Jwabu-ak, a part of court music, Joseon Dynasty also inherited the tradition. On the basis, the two dynasties were able to accept Heonseondo, Suyeonjang, Oyangseon, Pogurak, Yeonhwadae as a refinement model or ceremonialism of Hyang-ak. The content of Bong'rae'eui Jin-Guho can be summarized as 'Flourishing virtues of ancestors, Founding of a country by Heaven's will, Enhancing their virtues and Heaven's will brightly and eternally'. Jin-Guho plays a role to sum up the themes of Bong'rae'eui's Akjang[What should be of building Joseon Dynasty by Heaven's will, What should be of eternity of Dynasty, What should be like that is repeated and made sure by ancestors' hardships and glories, Repetition and re-confirmation of what should be to like that] and present to King and report to start playing Bong'rae'eui Ak-mu. It was possible for them to enhance the level of completion through presenting the Ak-mu's whole content or theme repeatedly. Like this, although Jin-Guho and Toe Guho were lingual messages without musical tune, those showed an aspect similar to Akjang sung with musical tunes within Ak-mu. Bong'rae'eui, outwardly Hyang-ak, was an Ak-mu that the King Sejong made a plan to enhance his ideology of ruling people. Like the A-ak Akjangs made with the key words from the Chinese Classics including Confucian texts, the Jin⋅Toe Guho of Bong'rae'eui was good enough for being a lingual structure to enhance the King's ideology of ruling people through accepting the key concepts from the Book of Changes, the Shoo-king, the Book of Odes. Bong'rae'eui was able to be sublimated as 'an artistic expression for King's ideology of ruling people' showing the dynasty's present and future with attachment of Jin⋅Toe Guho to front and rear of the Ak-mu.

The tragical sublime beauty of Jeolmyeongshi, the emotional boundary between justice and humanity

CHO TAESEONG | 2013, (32) | pp.241~262 | number of Cited : 5

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강항의 <水月亭三十詠> 표현 양상

Soojeong Hwang | 2013, (32) | pp.263~285 | number of Cited : 2

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KJCKorea
Journal Central

The Studies in Korean Poetry and Culture 2023 KCI Impact Factor : 0.37

2013, Vol., No.32