한유 문 전범의 형성과 인식

Abstract

This Study is to take a closer look at the process how Hanyu's writings were formed as the standard of the ancient writings through the various annotations in the Song(宋) Dynasty, and the aspect how the standard perception were differentiated and reformed after they had been introduced to Joseon(朝鮮) and reflected its people's emotions and thoughts. The proof-read-copies of Hanyu's writings in the Song Dynasty were Hanjijuzheng(韓集擧正) by Fangsongqing(方崧卿), and Hanwenkaoyi(韓文考異) by Zhuxi(朱熹) and so forth, and annotated editions of his are Wubaijiazhuchanglixianshengji(五百家註音辨昌黎先生集) by Weizhongju(魏仲擧), Zhuwengongjiaochanglixianshengji(朱文公校昌黎先生集) by Wangbaida (王伯大) and Liaoyingzhong(廖瑩中), and etc. In Joseon, Weizhongju's “Zhuwengongjiaochanglixianshengji was republished in the first year of King Sejong(世宗)'s reign and in the 20th year of King Sejong's reign, Jumunkongkyochangryeoseonshengjib, the combination of the annotations by Weizhongju and Zhuxi, was published by Gapinja(甲寅字). The book was republished several times with printing types and wooden types and circulated across the nation, and through this process this book largely contributed for the literary men and scholars of Joseon to conceive Hanyu's writings as the model of ancient classics. Hanyu was a Confucian scholar who criticized the prevalent Buddhism in those days and a respectable writer who changed Pianliwen(騈儷文) to Guwen(古文) as well. Therefore Zhuxi apprehended that the scholars of the Song Dynasty presumed Hanyu's writings as the model of the ancient writings with the viewpoint of good writers, and discussed the merits and demerits and gains and loses of Hanyu's writings based on the moral philosophical literary view he had systematized in Hanwenkaoyi. Thus moral philosophers and writers in the middle period of the Joseon Dynasty used two different measuring sticks for compositions and moral philosophy on the process of discerning Hanyu's writings as the model of ancient classics. Moral philosophers such as Lee Hwang and Leedeukhong(李德弘) criticized Hanyu's writings in Guwenzhenbaohouji(古文眞寶後集) with the moral philosophical measuring stick, and manifested righteousness and wickedness of the mind below the surface of Hanyu's works. Unlike them, writers like Yoon Keunsoo(尹根壽) and Choilib(崔岦) brought Yinwenridaoshuo (因文入道說) and constructed it as a literary theory which was equivalent to Zaidaolun(載道論) when they added Hangeul suffixes and interpreted Hanyu's works in Hanwentushi(韓文吐釋) with the viewpoint of writers. On the other hand, reaching the middle period of the Joseon Dynasty, the model perspective for Hanyu's writings assumed a new aspect in accordance with scholastic tendencies or interest fields. Kimchanghyup(金昌協) presumed Hanyu's Bijimun(碑誌文) as the standard of Biji compositions which were derived from Shangshu(尙書) and Zuochuan(左傳) and described them in a critical essay with 15 heads in "Zazhi(雜識)" Unlike this, Ahnseukkyung(安錫儆) observed the rhetorical achievement of Hanyu's works and understood his compositions as the model of rhetoric in Hanwenzhaijie(韓文摘解), a collection of 23 critical essays about Hanyu's works. On the contrary, Hongyangho(洪良浩) criticized the characteristics of Hanyu's writings in Douhanzi(讀韓子) with 37 items and perceived Hanyu's compositions as writing exemplars for administration by enlightening the reigning morality through the duty of the times with the pen. This research will be able to find the meaning as far as it manifested the process that Hanyu's writings had become the model of ancient classics and the recognition aspects for each era, and then it affirmed the universality of Sino-Korean literature that was shared by both Korea and China and the originality of it that naturally grew under the literary climate different from each other.