외재 정태진의 문학관과 그 현대적 계승 -연민 이가원을 중심으로-

초록

Oe-jae Jeong Tae-jin inherited his predecessor’s research and studied Confucian classics throughout his life. He studied under Dong-jeong Lee Byung-ho, a descendant of Toe-gye Yi Hwang, and was recognized as a master of Confucian classics. Lee Jung-in, Yeon-min’s grandfather, recommended that Yeon-min should study with Oe-jae. Yeon-min regarded Oe-jae as a teacher of Confucian classics, and he himself was considered the most reliable disciple of Oe-jae. Oe-jae thought that after learning the scriptures and basic books step by step, he should write sentences if possible. Yeon-min also emphasized Confucian classics, but rather than thinking that literature is confined to the lowest academic position, he wrote down his ideas and studied the work of the deceased with the understanding that the Tao pursued in Confucian classics can be realized through literature. By gathering thoughts on Confucian classics and the literature of Oe-jae and Yeon-min, we will be able to examine, compare, and discuss them from three aspects. The literary spirit behind Yeon-min’s Gyewanggaerae, which emphasizes rhetoric as well as the root-branch analogical literature focused on Oe-jae’s Confucian classes, is discussed first. Oe-jae emphasized to Yeon-min, who strived for rhetoric, that repeated rhetoric is an inferior technic and that he should strive to study scripture more. Yeon-min had the idea that Confucian classes should be studied based on the will of his teacher, but he also pursued the literary spirit of esthetic philosophy, which placed value on literature. Second, Oe-jae’s view of literature that is consistent with what he knows and does—a view of literature that values inner beauty—and Yeon-min’s literary spirit that aims to match Tao and literature is discussed. Oe-jae called the essence of the poet’s heart inner beauty and emphasized that only with this inner beauty can a poem be written that can impress people. Yeon-min worked hard to create literature and research with the idea of realizing Tao through writing, although literature did not light up Tao as Toe-gye did. Third, Yeon-min’s view of literature that pursued national and social prosperity by controlling the economy and society of Oe-jae, who valued practicality, and his literary spirit of practical implementation is noteworthy. When Yeon-min left for his studies, Oe-jae was concerned about his student’s path, so he emphasized truth, reason, and practice to his student. Oe-jae told Yeon-min that he should not be swayed by the meaning of Daedong or Sogang. However, Yeon-min argued that Daedong is biased to one side while drying out the other, but lived well together. This is the truth—he did not bend his beliefs and expressed this intention in his work.

키워드