18세기 영남 남인 삼산 류정원의 한시 창작과 내면의식

Abstract

Samsan Ryu, Jeong-Won(1702~1761) is a writer and scholar representing Yeongnam in the 18th century. After the Gapsulhwanguk in the reign of King Sukjong, the Yeongnam Namins(southerners) of this time experienced difficulties in the entry to the official world and government post. Even in case when holding government positions after passing the state examination, mostly, they could not hold the positions for a long time. For some reasons, a letter of resignation and a writing of refusal were frequently presented regardless of their own will or others’ will. As it was not easy to hold the positions in the political world with no specific basis, it must be tough for them to live in the unfamiliar province. This thesis aims to understand the life of Ryu, Jeong-Won in the general perspective on Yeongnam Namins in the 18th century, and also to examine the relation between his life and his creation of Sino-Korean poetry, and its connection with his internal consciousness implied in his poetry. As a passage to comfortably express his own uncomfortable mind, the Sin-Korean poetry was working as a means to control and heal his mind. The reality was not that kind to Ryu, Jeong-Won as a Yeongnam Namin. In the results of examination, he followed Chu Hsi’s opinions about the creation of Sino-Korean poetry in the position of Confucian scholar, so that he did not have many works. As already known, Chu Hsi emphasizes that it is wrong to just focus on the formal beauty through artificial elaboration by excessively indulging in writing in the position of ‘Writing is harmful to Tao.’. As Ryu, Jeong-Won deeply agreed on this, he cautioned himself against obstruction to his study by concentrating on the creation of Sino-Korean poetry based on the thought of ‘Wanmulsangji: An obsession with something trivial could be led to losing a great will.). Ryu, Jeong-Won’s inner consciousness implied in his Sino-Korean poetry could be largely divided into three kinds. First, it expresses his will to put together his mind and body distracted by daily life. Second, it impliedly reveals his internal conflicts between his responsibilities and roles in reality. And lastly, it contains his hope for homecoming after resignation from a government post and also living a seclusive life distant from the chaotic world. His inner self’s conflict over the external world is naturally connected to the homecoming orientation and the pursuit of seclusive life, which has been mentioned as the third inner consciousness. As this consciousness springs up or gets stronger in the reality when someone is forcedly exposed to a complex situation without going back to his/her own hometown, eventually, this should be understood as internal conflict with the external world. In the situation when he had no other choices but following the reality, his psychological repulsion or self-deprecation against the acceptance of reality was understood as the conflict of inner-self. His longing for his hometown and hope for the retirement in nature are the consciousness that could be naturally expressed even when the inner side was not stimulated by the reality, so that this point was interpreted more extensively.