2015, Vol., No.36

The Classic Poetry and Cultural content

Na, Kyungsoo | 2015, (36) | pp.5~28 | number of Cited : 4

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Study on Catholic-Gasa and Emotion of Martyrdom

KO SEONG-HYE | 2015, (36) | pp.29~56 | number of Cited : 1

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Travel Poetry of Seokjeon Jeongho

Kim seoktae | 2015, (36) | pp.57~82 | number of Cited : 1

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This research is a consideration on the travel poetry of Seokjeon Jeongho(石顚鼎鎬), a modern Buddhism thinker, educator, and writer. Travel poetry is to write experience of travel in poem. In literature, travel was an important deed to broaden deep insight and discernment through growing spirit and various experience by touring the broad world. Also, it was a road of pilgrimage to trace the history of the land and human life by being absorbed in beautiful nature. Seokjeon prepared a wide view of Buddhism as well as Confucianism, veteran science, and literature. He left high-level criticism on the literature, and created lots of poems and proses. Seokjeon, who prepared wide knowledge and literary competence widely traveled almost all regions of Korea. He composed various travel poetry literature combined with human life, travel, and literature by leaving the experience and inspiration on the travel with several poems. Most of his poem works were travel poetry, this research investigated the content and significance of travel poetry of Seokjeon mainly with Jeju island, Geumgang mountain, and Baekdusan travel poetry. Jeju, Geumgang mountain, and Baekdusan are very beautiful and historically significant places, located in the south, east, and north of Korea respectively. Jeju travel poetry implies the image of Seonkyung, Geumgang mountain implies Buddhistic atmosphere, and Baekdusan implies grand spirit. Poetic aspect differs along with landscape of each region and the historical emotion. Travel poetry of Seokjeon expressed the process of travel from start to return including impression in the travel destination with poem and properly recorded the situation of the background of poem creation such as date, fellow traveler, etc. This way, the point that poetic phrase itself is felt like a travel site with context is a characteristic of travel poetry of Seokjeon. Seokjeon viewed the history of each place of our land, people's life, and the nature with an affectionate sight, and embodied that impression in poem through the sensitivity and sight of a poet as well as a Buddhist monk.

Literary Historical Review of Nam Eon-gi’s <Gobanwonga>

Kim, Shin-Chung | 2015, (36) | pp.83~106 | number of Cited : 2

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<Gobanwonga> is Nujeong-eunilgasa, which was recently discovered. It was created based on the background of Gobanwon of Sapyeongchon which belonged to Mt. Mudeungsan of Honam in the 16th century. Based on this <Gobanwonga> as the target, this research reviewed the position of it in Gasa literature. Major content of discussion is as follows. This research firstly viewed the basic points of the writer and the work briefly by considering <Gobanwonga> has recently been opened to the world, firstly. The writer Nam Eon-gi was from Hanyang, who was closely related to Honam in the process of growth and studying. Also, he established <Gobanwon> by settling down in Sapyeongchon after his mid 30s, where his wife's parents lived, then created <Gobanwonga>. <Gobanwonga> is Nujeong-eunilgasa which narrated leisurely life of the owner of Gobanwon and beauty of Gobanwon landscape. Therefore, this research paid attention to the characteristic of <Gobanwonga>, above all, as Nujeong-eunilgasa. Particularly, mainly explained the relation between Song Sun's <Myeonangjeongga> and Jeong Cheol's <Seongsanbyeolgok>, which had the same background, by giving attention to the period and regional background of Mt. Mudeungsan of Honam in the 16th century. Also, this research considered mainly with the relation between the writer and Eunilja in the work, composition of work content, characteristic of the writer and attitude to present realization. In the process, this research revealed that <Gobanwonga> had identity on its own way, while it continued particularly the context of <Myeonangjeongga>. Also, this research investigated the relation between Nujeong-eunilgasa and <Gobanwonga> since the 17th century. Nujeong-eunilgasa of the 17th century also was created on the basis of the tradition established in the 16th century. However, since the 17th century, character of Nujeong-eunilgasa was transformed to a song of leisurely life in the country rather than Eunil, there was almost no work creation thereof in the 18th century. That was the result that the period sensitivity, Eunil, conceived in the easeless political reality of the 16th century did not gain the sympathy any more. In this stream, <Gobanwonga> was a work that showed a clue for the change in 17th century in advance.

Suck-chon Lim Ok-Ryung's Chinese Poetry in the Accept of Chuang-tzu’s thoughts

Jin, Yong-zhen | 2015, (36) | pp.107~144 | number of Cited : 1

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A Survey of 『Cheongpunggyecheop』in the Possession of Memorial for Seongho

Park Chong-hoon | 2015, (36) | pp.145~172 | number of Cited : 3

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A review of study on the Cheongpunggye or in relation to Cheongpunggye was report sparingly. But, It wasn`t full-scale discussion about 『Cheongpunggyecheop』 that record a meeting of Cheongpunggye by a picture and poetry. So, This study was considered that the course of made 『Cheongpunggyecheop』and works that compile a album by drew picture and wrote poem showed meeting of Cheongpunggye at 1620year. At 1620, Kim-Sangyong leaved Cheongpunggye and lived in Wonju, they who Kim- Shinguk, Lee-Sangeui, Min-hyeongnam, Lee-dukhyeong, Choi-heenam, Lee-kyungjeon, Lee-pilyoung went to Chengpunggye by purpose of enjoying spring. And the next year the first of spring, except Min-hyeongnam and Lee-pilyoung, they hold again the meeting. Kim-Shinguk proposed that delivered next generation that drew a picture and wrote a poem. And according to this propose, they respectively drew the landscape and wrote poem. It's been a year than they actuality drew picture and wrote poem at 1621year. But, It could confirm work in 『Cheongpunggyecheop』. Lee-sangeui who took part in is Seongho Lee-ik`s grandfather. but, Lee-ik organized family antiquity. Then He discovered poem and picture related Cheongpunggye meeting. So, It was compiled poem and picture album that called『Cheongpunggyecheop』. This was 『Cheongpunggyecheop』 in the Possession of Memorial for Seongho. Iin the process, Lee-lk spoke that moved drew panorama of cheongpungdao. In this 『Cheongpunggyecheop』, It was included that Lee-sangeui personally wrote ‘Cheongpungsangcun’ and drew panorama of cheongpunggye, Cho-shinguk wrote preface and 7people wrote 17 poems. In the end of each poet`s work, It added that simple information about each poet. At work of 『Cheongpunggyecheop』, It was mainly excitement that played in the spring. Such excitement was connected image of unworldliness. and it was expanded into immortal world. also, to express collective or personal self-respect pride, they complimented their talent that share the meeting within work. This was use as an instrument to expose self-respect pride that compare their meeting to Wang-hsichin`s Nanjeong meeting or Su-shi Seowon meeting. Such tendency of work commonly seen at a poetry club or own book literary men of choseon Dynasity. so, this could not be considered feature of works in 『Cheongpunggyecheop』.

A Comparative Study of the Joseon Women's Consciousness of reality between Gyubanggasa and Buyo

SON SIEUN | 2015, (36) | pp.173~206 | number of Cited : 4

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This story is aimed at revealing universal consciousness of Joseon era’s women and hierarchical distinctiveness by comparing the aspect of reality response that is expressed in Gyubanggasa and Buyo, or two main branches that represent woman literature. Gyubanggasa and Buyo show the similar recognition that women suppressed and isolated under patriarchal social system are literary form. But on one hand the class difference between nobleman and the common people was the social standard to decide the standard and quality of life because Joseon era regarded the order of social status as important. Woman's marriage is the starting point going into the new world. There are a few characteristics about the realistic condition and the aspect of response that Joseon era’ women confront through marriage. Woman's native home is the space that is difficult to go back again and object of longing and nostalgia. On the other hand, husband's home is the object of fear and anxiety as the space that they should live through. The position of woman's parents is replaced by husband's parents and siblings by husband's siblings. The relationship that woman makes with all husband's family members is derived from the spouse, husband through marriage. Therefore the husband is the precondition in understanding the woman's reality. In Gyubanggasa the individual and corresponding relationship with husband is not considered. The woman that is accustomed to family consciousness rarely deals with husband as a concrete motif excluding husband's family members. On the other hand, the husband in Buyo is the only support of woman. The woman commoner craves for husband's affection as the compensation of woman's married life. There is a difference in the way of representing the problems between wife and mistress in Gyubanggasa and Buyo. In the case of Gyubanggasa, the conflict between wife and mistress did not come to the surface because wife and mistress was distinguished strictly and formal wife's position is guaranteed by law. By comparison, the aspect of conflict between wife and mistress is exposed remarkably. The appearance of mistress to woman commoner is the husband's betrayal and the reason to make her lose the purpose and meaning of life ultimately. Also as noble-woman internalizes Confucius order, she deals with the mental shock more significantly coming from the fact that she can't do her duty-supporting family, performing ancestral ceremonies and visitors because of poverty. It's the mental pain coming from between prescriptive self and realistic self. Also the description about the process to overcome poverty by diligence and saving in Gyubanggasa is expressed more specifically. Buyo deals with the direct financial difficulty and poverty mainly. There are many works that reveal the hardship of physical labor. But they don't try to overcome poor situation and just accept poverty itself as fate. The various ways that Joseon era’ women recognize reality and live through are represented in Gyubanggasa and Buyo. Therefore Gyubanggasa and Buyo are the life literature that various reality of woman is expressed and experience literature to contain the experience of life that women live through.

A Study on Symbolic Meaning of Trees in Gang－Ho Shijo

Lee, Mee-jeong | 2015, (36) | pp.207~238 | number of Cited : 3

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Taojingjieji陶靖節集 and Self-elegy in Joseon -Focusing on reception of Trilogy of Pseudo Self-elegy擬挽歌辭三首-

Lim Jun Chul | 2015, (36) | pp.239~274 | number of Cited : 1

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A review about the activity aspect of the feudal age intelligentia at the turning point of modern ages. - Focusing on the life of Woon-in Song hong

chang Sun Hee | 2015, (36) | pp.275~312 | number of Cited : 0

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A study on the Modernity of Saseolsijo

CHO TAESEONG | 2015, (36) | pp.313~336 | number of Cited : 0

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

2015, Vol., No.36