분노의 시대, 미완의 공분 -한문단편「홍경래」를 중심으로-

Abstract

Human seven passions, through concentration, lead to activities to practice, and it brings about historical change. The biggest example is 'anger'. Anger to get stimulus is called indignation. Personal indignation changes one's life, but public indignation makes the society change. In this context, to read literary 'emotions' is a attempt to diagnose our society through literary works. Chinese-character short stories in the late Chosun Dynasty seized well the intention of diagnosing the world and planning changes throughindignation. Chinese-character short stories generally set the people as the main agents of indignation, and define their characters as 'soldiers and rebels'. The word 'soldiers and rebels' itself reveals the existence of corperate grievances against ruling power. Their grievances are potential indignation. Meeting an opportunity, it is expressed partially and individually, then, when it arrives at a threshold value, it is concentrated and explodes. To start to express their potential indignation means that the disease of the times worsens. When the cognition over the disease of the times becomes more common, the individual anger tries to attempt concentration. The collective rage is indignation. Indignation is the power to destroy the former situation, and also becomes a creative thing to construct a new phase. Indignation is 'the power of revolution'. Hong Gyeong-nae describes concretely the process on how public indignation concentrates and explodes. In conclusion, Hong Gyeong-nae is an incomplete story that does not complete their indignation. At this point, we can introspect what is the essential quality for concentration of indignation. It is because this incomplete story is in process now. Concentration of anger presupposes discrete member's wrath, and that starts from the introspection of relationship. Relationship is connected with mutual recognition. Hong Gyeong-nae makes us think masses of relationship in rebels as if a leadership of rebels want the leadership to be recognized from the government. It's because a true solidarity will be allowed when we work toward 'cross recognition of value'. If the recognition is ignored or put off , the solidarity lessens. To prevent this state, we should look all around carefully whether the intergroup relationships to attempt concentration band together with the relationships they want to be. In this sense, the incomplete indignation shown in Chinese-character stories can be a meaningful standard to inspect the healthiness of indignation and the possibility of concentration.