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Buddhism attracts less attention than Confucianism because the religion is associated with unworldliness. The principle of escape from the mundane world and rejection of family ideology are two main bases for transcendence pursued by Buddhism. Such transcendence becomes a factor which contributes to incompatibility between Buddhist speculation or imagination and modernity. For this reason, Buddhism couldm't be an alternative to Confucianism in modern society characterized by the dissolution of order based on philosophy of the Chinese Song.
Buddhist speculations reflected in Han Yong Woon's poems may be defined as demonstrations of resistance. In his works, the poet created a self who sought to achieve modernity through resistance in the form of tradition. However, the self was not realized, but just wished to be as suggested in the existence of 'the beloved' as a character. The poet couldn't find a medium between modernity and Buddha. The source of poems by Seo Jeong Joo was his own culture. Therefore, his earlier works were not based on Buddhist imagination. In earlier days of writing poems, Seo Jeong Joo oriented towards the Western idea of modernity - deconstruction, introduced through Japan, rather than seeking towards tradition. His adaptation of Nitsche's aesthetic primitivism in writing poems tended to be superficial rather than be associated with reality. This led to the result that the poet accepted Asianism as the idea of colonialism without big conflict. In using Shilla(新羅) and Buddhism as poetic themes, the poet stood on a principle that aesthetic primitivism, the Western idea of modernity-deconstruction and orientalism were all equal. Traditional aspects found in his works written during the late period of Japanese colonial rule were regarded consistently corresponding to lay mysticism. For Seo Jeong Joo, Buddhist imagination was a system characterized by irresponsibility, transcendence and aesthetics that nullified worldly values and order. Cho Ji Hoon employed Buddhism from his own methodological view. Seeking both prosody and the discipline of meditation in his works, the poet tried to achieve peace by way of removing troubles on one hand and realize his own virtue on the other hand. Thus Cho Ji Hoon used Buddhism according to Confucianism-based idea of Eunil(隱逸).
Buddhist imagination presented in Korean modern poems had various aspects of ambivalence. This was closely related to such aspects of social conditions based on which the modern poems were formed. In colonial modern society where colonialism and modernity coexisted, tradition couldn't avoid bringing out various contexts of discourse. Han Yong Woon, Seo Jeong Joo and Cho Ji Hoon were different among them in ways of reforming the ambivalence of tradition in colonial modern society. Such ways become bases for understanding different relationships between aesthetics and world view.
Buddhist speculations reflected in Han Yong Woon's poems may be defined as demonstrations of resistance. In his works, the poet created a self who sought to achieve modernity through resistance in the form of tradition. However, the self was not realized, but just wished to be as suggested in the existence of 'the beloved' as a character. The poet couldn't find a medium between modernity and Buddha. The source of poems by Seo Jeong Joo was his own culture. Therefore, his earlier works were not based on Buddhist imagination. In earlier days of writing poems, Seo Jeong Joo oriented towards the Western idea of modernity - deconstruction, introduced through Japan, rather than seeking towards tradition. His adaptation of Nitsche's aesthetic primitivism in writing poems tended to be superficial rather than be associated with reality. This led to the result that the poet accepted Asianism as the idea of colonialism without big conflict. In using Shilla(新羅) and Buddhism as poetic themes, the poet stood on a principle that aesthetic primitivism, the Western idea of modernity-deconstruction and orientalism were all equal. Traditional aspects found in his works written during the late period of Japanese colonial rule were regarded consistently corresponding to lay mysticism. For Seo Jeong Joo, Buddhist imagination was a system characterized by irresponsibility, transcendence and aesthetics that nullified worldly values and order. Cho Ji Hoon employed Buddhism from his own methodological view. Seeking both prosody and the discipline of meditation in his works, the poet tried to achieve peace by way of removing troubles on one hand and realize his own virtue on the other hand. Thus Cho Ji Hoon used Buddhism according to Confucianism-based idea of Eunil(隱逸).
Buddhist imagination presented in Korean modern poems had various aspects of ambivalence. This was closely related to such aspects of social conditions based on which the modern poems were formed. In colonial modern society where colonialism and modernity coexisted, tradition couldn't avoid bringing out various contexts of discourse. Han Yong Woon, Seo Jeong Joo and Cho Ji Hoon were different among them in ways of reforming the ambivalence of tradition in colonial modern society. Such ways become bases for understanding different relationships between aesthetics and world view.
목차
1. 불교와 근대
2. 저항의 변증 - 萬海 韓龍雲
3. 세속적 신비주의-未堂 徐廷柱
4. 은일(隱逸)의 의지-지훈 조동탁
5. 근대시와 불교적 상상력의 양면성
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