This paper starts from assumption that aspect of symbol in Yu Chi-Hwan's poetry is the fundamental data and frame to understand his consciousness. He mainly expresses his inner world and plans poetic configuration through the symbol among a variety of ways for poetic creation. The symbol in his poet...
This paper starts from assumption that aspect of symbol in Yu Chi-Hwan's poetry is the fundamental data and frame to understand his consciousness. He mainly expresses his inner world and plans poetic configuration through the symbol among a variety of ways for poetic creation. The symbol in his poetry is not just poetic device but a way representing his unique consciousness through aesthetic expression. Therefore, aspect of symbol in Yu Chi-Hwan's poetry, on the one hand, plays an important role to reveal his entire inner world such as distinctive notion, consciousness, unconsciousness and, on the other hand, becomes propulsion creating poetic aesthetics. So far, Yu Chi-Hwan's poetic study has been focused on literary historical side, biographic and ideological side, and aesthetic side of poetry. These studies have limitation to understand his whole poetry. Although the study about symbol in Yu Chi-Hwan's poetry has important issue in terms of aesthetics, it has been considered inessential. To see the in-depth of Yu Chi-Hwan's poetry, the research method through the symbol is more proper than any other method. Symbol is very important poetic device and linguistic sign to represent his inner world. So, this paper deals with Yu Chi-Hwan's entire poetry and tries to figure out his consciousness and aesthetic distinction through the symbol. There are love and affection toward human in Yu Chi-Hwan's deep consciousness and these result in conflict and desire to transcend human world. This dual and contradictory emotion is acted as propulsion to create poetic tension. So, Yu Chi-Hwan's poetry consists of the state of tension between deep affection toward human and desire to transcend human world. Supposing Yu Chi-Hwan's poetic text is expression of his consciousness, he uses the symbol as a way to reveal the bottom of his consciousness. ‘Animal symbol, place symbol, mountain and mineral symbol, light and darkness symbol’ among various symbols used Yu Chi-Hwan's poetry is engaged to reveal the basis of his spirit. By analyzing concrete works in relation to these four symbols, this paper examines his consciousness in detail. As a result, the relation between aspect of four symbols and his consciousness is summarized as follows. In chapter 2, I look into 'animal symbol'. Animal is chosen naturally in terms of notion, 'human is animal'. Animal is the subject of conflict and transcend behavior in the text. The poet brings 'destiny-restricted self' and 'reality-conflicted self' into text to express pity toward human, at the same time, trying to reveal human's ontological contradictoriness, duality and duplicity. However, in the 'transmundane-desired self', by making stand more predominant animal than human, he shows us desire to rise above human world. If we regard the most important issue in Yu Chi-Hwan's consciousness as ontological duality, contradictoriness, duplicity, 'transmundane-desired self' reflects inner inclination hoping rise from earth to heaven, the Real to the Ideal in duality, contradictoriness, duplicity. Yu Chi-Hwan's consciousness puts spirit transcendence in the heaven, real world in the earth. In chapter 3, I look into 'place symbol'. Transferring symbol from animal symbol to place symbol, Yu Chi-Hwan reveals aggressive transcend desire, making stand himself in front of the text. He may think all of animals symbolizing 'destiny-restricted self' or 'reality-conflicted self' are nothing but his copy and 'transmundane-desired self' stays in notion world because he is also an animal. Yu Chi-Hwan wants the transcend desire to be uplifted in more specific, various place. But, Yu Chi-Hwan doesn't shake down the conflict of human easily. He reflect on despair of 'destiny-restricted self' or 'reality-conflicted self' in the place of 'wilderness' or 'flag', falling into the absence of being. This place, however, motives him to strengthen his transcend will, ceaselessly asking a poet to escape. Especially, if Yu Chi-Hwan didn't experience the wilderness, his desire for transcendence wouldn't heat up. It seems that the if wilderness in Yu Chi-Hwan's poetry is real world on the earth, the Ideal in heaven means place for 'the resting place for spirit', 'recovery of purity and aboriginality'. Yu Chi-Hwan had looked into the place and direction the soul turned back during his whole life. It is the place he aims to from the real world and for 'recovery of purity and aboriginality'. When feeling the absence of being or faces many difficulties in living course, Yu Chi-Hwan moves to 'destiny-restricted self' 'reality-conflicted self' among animal symbols and 'search of the original being' among place symbols. When heated up with transcend desire, 'transmundane-desired self' among animal symbols, 'the resting place for spirit' 'recovery of purity and aboriginality' among place symbols. The former largely consists of conflicts of human life and the latter show poet's consciousness to aim the ideal world beyond the conflict of human life. In chapter 4, I look into 'the symbol of mountain and mineral'. Yu Chi-Hwan's place dreaming to be a place for 'the resting place for spirit' 'recovery of purity and aboriginality' by escaping wilderness doesn't seem to be eternal place in peace. Yu Chi-Hwan sees the mountain and mineral as the way he can move to unchanging meditating life or escape from human world itself. But, entrusting himself to mountain, what he face is nothingness and isolation of mortal being. In this isolation and nothingness he finds duality, contradictoriness, duplicity again rooting in himself. Whether animal or human, the poet shows in 'a stone' 'a rock' that the way to escape perfectly from the world of animality is possible only in the world of mineral. 'A rock' 'a stone' aims to the world having nothing to do with human 'intention to an imperturbable mind and immortality'. Yu Chi-Hwan writes “I will be a rock after I die”. That is, he decide to aim 'intention to an imperturbable mind and immortality' in spite of his giving life. 'After I die' means that the poet will be a rock after his death. So this menas that the transcendence is far beyond the mortal being in real world. In general, animal symbolizes human being falling into lack and surrounded with conflict. Place is the journey to shake down the conflict and 'mountain and mineral' is destination of this journey. Especially, It is no exaggeration that mineral symbolizing 'intention to an imperturbable mind and immortality' is the ultimate sole-purpose in the world of Yu Chi-Hwan's poetry. In chapter 5, I look into 'light and darkness symbol'. 'Light and darkness symbol' plays a original role to present poetic background of animal symbol, place symbol, mineral symbol. Light and darkness stems from Yu Chi-Hwan's duality : the good / the evil, hope / despair. life / death. Yu Chi-Hwan uses darkness symbol so as to present the painful animal effectively because of the destiny and to show the animal in trouble with reality. On the other hand, the excess of light is created as animal tries to transcend or the poet himself aims to the aboriginal world in the desert. While using darkness symbol to reveal isolation and nothingness of immortal being, the poet applies bright light in 'intention to an imperturbable mind and immortality'. Also, when he want to symbolize 'the abyss of being' he combines the darkness with water, and light with sound to symbolize 'infinite realization'. Specially, the fever of light is expressed as the sublimation of being. In this process, the sign of self-torture plays an essential role to make his poetry aesthetic. Taken together, We know Yu Chi-Hwan has the consciousness that light belongs to the world of the heaven while darkness belongs to the world of the earth. It reflects the positive notion about the light and negative notion about the darkness. As you see, the aspects of symbol represented in Yu Chi-Hwan's poetry have a close connection with his consciousness each other. Like this, by studying Yu Chi-Hwan's poetry wholly, focusing on the symbol, this paper has a merit in that we can find the deaths of his consciousness and the sole purpose at the same time. This paper concludes that Yu Chi-Hwan's consciousness is revealed by complicated and delicate symbolic system. Therefore, the uniform evaluation that Yu Chi-Hwan barely represents male voice in the female-inclined korea poetry community at that time has to be modified. So to speak, we can't but say that A grandeur and poetry personality in 「A rock」 「Book of life(chapter 1)」 have something to do with symbolic technique. Rather, poetic tension and appeal are strengthened. In this manner, Yu Chi-Hwan could widen the poetic world by using symbol effectively in his many poetry. This paper grasped the point that Yu Chi-Hwan's consciousness goes forward the search for human being through poetic symbol. Yu Chi-Hwan's the search for the human being shifts from one bundle of symbol to another bundle of symbol according to his psychological changes, forming several bundle of symbols in whole text. So, the present writer developed the thesis a synchronic approach about Yu Chi-Hwan's poetry is available. But, We can theorize that Yu Chi-Hwan's consciousness has been changed form the early to the late. I, also, think it is effective to trace the symbol diachronically if you want to analyze his poetry with new methods. I leave the diachronic study about Yu Chi-Hwan's poetic symbol subsequent assignment.
This paper starts from assumption that aspect of symbol in Yu Chi-Hwan's poetry is the fundamental data and frame to understand his consciousness. He mainly expresses his inner world and plans poetic configuration through the symbol among a variety of ways for poetic creation. The symbol in his poetry is not just poetic device but a way representing his unique consciousness through aesthetic expression. Therefore, aspect of symbol in Yu Chi-Hwan's poetry, on the one hand, plays an important role to reveal his entire inner world such as distinctive notion, consciousness, unconsciousness and, on the other hand, becomes propulsion creating poetic aesthetics. So far, Yu Chi-Hwan's poetic study has been focused on literary historical side, biographic and ideological side, and aesthetic side of poetry. These studies have limitation to understand his whole poetry. Although the study about symbol in Yu Chi-Hwan's poetry has important issue in terms of aesthetics, it has been considered inessential. To see the in-depth of Yu Chi-Hwan's poetry, the research method through the symbol is more proper than any other method. Symbol is very important poetic device and linguistic sign to represent his inner world. So, this paper deals with Yu Chi-Hwan's entire poetry and tries to figure out his consciousness and aesthetic distinction through the symbol. There are love and affection toward human in Yu Chi-Hwan's deep consciousness and these result in conflict and desire to transcend human world. This dual and contradictory emotion is acted as propulsion to create poetic tension. So, Yu Chi-Hwan's poetry consists of the state of tension between deep affection toward human and desire to transcend human world. Supposing Yu Chi-Hwan's poetic text is expression of his consciousness, he uses the symbol as a way to reveal the bottom of his consciousness. ‘Animal symbol, place symbol, mountain and mineral symbol, light and darkness symbol’ among various symbols used Yu Chi-Hwan's poetry is engaged to reveal the basis of his spirit. By analyzing concrete works in relation to these four symbols, this paper examines his consciousness in detail. As a result, the relation between aspect of four symbols and his consciousness is summarized as follows. In chapter 2, I look into 'animal symbol'. Animal is chosen naturally in terms of notion, 'human is animal'. Animal is the subject of conflict and transcend behavior in the text. The poet brings 'destiny-restricted self' and 'reality-conflicted self' into text to express pity toward human, at the same time, trying to reveal human's ontological contradictoriness, duality and duplicity. However, in the 'transmundane-desired self', by making stand more predominant animal than human, he shows us desire to rise above human world. If we regard the most important issue in Yu Chi-Hwan's consciousness as ontological duality, contradictoriness, duplicity, 'transmundane-desired self' reflects inner inclination hoping rise from earth to heaven, the Real to the Ideal in duality, contradictoriness, duplicity. Yu Chi-Hwan's consciousness puts spirit transcendence in the heaven, real world in the earth. In chapter 3, I look into 'place symbol'. Transferring symbol from animal symbol to place symbol, Yu Chi-Hwan reveals aggressive transcend desire, making stand himself in front of the text. He may think all of animals symbolizing 'destiny-restricted self' or 'reality-conflicted self' are nothing but his copy and 'transmundane-desired self' stays in notion world because he is also an animal. Yu Chi-Hwan wants the transcend desire to be uplifted in more specific, various place. But, Yu Chi-Hwan doesn't shake down the conflict of human easily. He reflect on despair of 'destiny-restricted self' or 'reality-conflicted self' in the place of 'wilderness' or 'flag', falling into the absence of being. This place, however, motives him to strengthen his transcend will, ceaselessly asking a poet to escape. Especially, if Yu Chi-Hwan didn't experience the wilderness, his desire for transcendence wouldn't heat up. It seems that the if wilderness in Yu Chi-Hwan's poetry is real world on the earth, the Ideal in heaven means place for 'the resting place for spirit', 'recovery of purity and aboriginality'. Yu Chi-Hwan had looked into the place and direction the soul turned back during his whole life. It is the place he aims to from the real world and for 'recovery of purity and aboriginality'. When feeling the absence of being or faces many difficulties in living course, Yu Chi-Hwan moves to 'destiny-restricted self' 'reality-conflicted self' among animal symbols and 'search of the original being' among place symbols. When heated up with transcend desire, 'transmundane-desired self' among animal symbols, 'the resting place for spirit' 'recovery of purity and aboriginality' among place symbols. The former largely consists of conflicts of human life and the latter show poet's consciousness to aim the ideal world beyond the conflict of human life. In chapter 4, I look into 'the symbol of mountain and mineral'. Yu Chi-Hwan's place dreaming to be a place for 'the resting place for spirit' 'recovery of purity and aboriginality' by escaping wilderness doesn't seem to be eternal place in peace. Yu Chi-Hwan sees the mountain and mineral as the way he can move to unchanging meditating life or escape from human world itself. But, entrusting himself to mountain, what he face is nothingness and isolation of mortal being. In this isolation and nothingness he finds duality, contradictoriness, duplicity again rooting in himself. Whether animal or human, the poet shows in 'a stone' 'a rock' that the way to escape perfectly from the world of animality is possible only in the world of mineral. 'A rock' 'a stone' aims to the world having nothing to do with human 'intention to an imperturbable mind and immortality'. Yu Chi-Hwan writes “I will be a rock after I die”. That is, he decide to aim 'intention to an imperturbable mind and immortality' in spite of his giving life. 'After I die' means that the poet will be a rock after his death. So this menas that the transcendence is far beyond the mortal being in real world. In general, animal symbolizes human being falling into lack and surrounded with conflict. Place is the journey to shake down the conflict and 'mountain and mineral' is destination of this journey. Especially, It is no exaggeration that mineral symbolizing 'intention to an imperturbable mind and immortality' is the ultimate sole-purpose in the world of Yu Chi-Hwan's poetry. In chapter 5, I look into 'light and darkness symbol'. 'Light and darkness symbol' plays a original role to present poetic background of animal symbol, place symbol, mineral symbol. Light and darkness stems from Yu Chi-Hwan's duality : the good / the evil, hope / despair. life / death. Yu Chi-Hwan uses darkness symbol so as to present the painful animal effectively because of the destiny and to show the animal in trouble with reality. On the other hand, the excess of light is created as animal tries to transcend or the poet himself aims to the aboriginal world in the desert. While using darkness symbol to reveal isolation and nothingness of immortal being, the poet applies bright light in 'intention to an imperturbable mind and immortality'. Also, when he want to symbolize 'the abyss of being' he combines the darkness with water, and light with sound to symbolize 'infinite realization'. Specially, the fever of light is expressed as the sublimation of being. In this process, the sign of self-torture plays an essential role to make his poetry aesthetic. Taken together, We know Yu Chi-Hwan has the consciousness that light belongs to the world of the heaven while darkness belongs to the world of the earth. It reflects the positive notion about the light and negative notion about the darkness. As you see, the aspects of symbol represented in Yu Chi-Hwan's poetry have a close connection with his consciousness each other. Like this, by studying Yu Chi-Hwan's poetry wholly, focusing on the symbol, this paper has a merit in that we can find the deaths of his consciousness and the sole purpose at the same time. This paper concludes that Yu Chi-Hwan's consciousness is revealed by complicated and delicate symbolic system. Therefore, the uniform evaluation that Yu Chi-Hwan barely represents male voice in the female-inclined korea poetry community at that time has to be modified. So to speak, we can't but say that A grandeur and poetry personality in 「A rock」 「Book of life(chapter 1)」 have something to do with symbolic technique. Rather, poetic tension and appeal are strengthened. In this manner, Yu Chi-Hwan could widen the poetic world by using symbol effectively in his many poetry. This paper grasped the point that Yu Chi-Hwan's consciousness goes forward the search for human being through poetic symbol. Yu Chi-Hwan's the search for the human being shifts from one bundle of symbol to another bundle of symbol according to his psychological changes, forming several bundle of symbols in whole text. So, the present writer developed the thesis a synchronic approach about Yu Chi-Hwan's poetry is available. But, We can theorize that Yu Chi-Hwan's consciousness has been changed form the early to the late. I, also, think it is effective to trace the symbol diachronically if you want to analyze his poetry with new methods. I leave the diachronic study about Yu Chi-Hwan's poetic symbol subsequent assignment.
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