조선전기 초기사림파 문인의굴원․초사 수용 연구-세계와의 대결과 고독의 형상화를 중심으로-

Abstract

This study aims to explore how the early Sarimpa literati in the early Joseon period accepted Qu Yuan and the Chuci and what its acceptance means. Kim Jong-jik(金宗直, 1431-1492) seems to have shown an attitude of generally accepting Qu Yuan and the Chuci. However, he seems to have taken an appeasing attitude toward the world and to have utilized Qu Yuan and the Chuci in situations where he had to clarify his provenance and way of living. In a tough confrontation with the world in a hardened political reality, his disciples showed various responses and aspects in accepting Qu Yuan and the Chuci. Kim Il-son(金馹孫, 1464-1498) paid attention to ‘Purity’ of Qu Yuan and orchids in the poem <Sasibpalyeong(四十八詠)>. In <Chuhoebu(秋懷賦)> and <Jilpungjigyeongchobu(疾風知勁草賦)>, he inherited the love of King, the ideal of good politics, and patriotism connoted in the poem <Li Sao(離騷)>, and highlighted the emotions of sorrow and loneliness and vagabondism. The time of leaf-falling, the closed space, the uncommunicative language and the disconnected ideal amplified the loneliness of his own self. Although he did not experience exile, he immersed himself in deep inner loneliness as a kind of psychological exile. Jeong Hee-ryang(鄭希良, 1469-1502?) wrote a lot of poems while suffering a harsh exile, and cited Qu Yuan and the Chuci more frequently than anyone else. In particular, it is his merit that reading <Li Sao> penetrated into his life, which led to his achieving almost complete identification with Qu Yuan. While standing around the world. he tried to express his feeling or dissolve it through craziness. This craziness is not escape or transcendence but the spirit of subjective and independent self and the spirit of reality criticism, and it spreads to a Confucian world. These two are common in that they showed a response out of fairness through the acceptance of Qu Yuan and the Chuci with a sense of confrontation with the world. Lee Won(李黿, ?-1504) presented a different way than that. He sung a song for the realization of and conformity to God's will, without sorrow or anger, and took the direction of cultivating a well-balanced mind. The early Sarimpa literati experienced sufferings such as alienation, frustration and downfall in confrontation with the overthrown world. This formed not only political isolation but also deep loneliness. This loneliness goes beyond individual emotions in that it was generated during the search of the good of the nation and the ideal of politics. Generally speaking, at that time, there was a tendency to expose or shape a sense of confrontation with the world and loneliness through acceptance of Qu Yuan and the Chuci to a level beyond fairness rather than the direction of moderate internalization. In this sense, it can be viewed as a characteristic of the history of spirits in the late 15th century.