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After the liberation of Korea, the relevance of Orientalism, the dominant discourse of the colonial period, goes under a change. The Orientalismof the 1950s is positioned as a complex discourse with the remaining character of colonialism, that of the East Asian discourse of the West, and also of an alternative discourse to Western civilization. This study takes a look at Orientalism as the autogenic alternative discourse of the 1950s, and at the ways it was appropriated by the literary field.
Yu Young-mo and Ham Suk-hun of Sung-seo Chosun (Bible Korea) continually suggested an alternative discourse through their lectures on Eastern classics. Cho Ji-hoon and Kim Su-young then appropriated the effectsof their Eastern discourse, attempting public comments symbolic struggles within the literary field. Their object of struggle was the Eastern Lyricists, from the school of Hyundaemoonhak(Modern Literature).
Kim Tan-heo, from his monastery in the Odae mountains, recruited pupils for the study of oriental classics. Kim Tan-heo had experiences of studying them as a member of the Shimjeongaebal (development of the mind) movement, aiding Bhang Han-am. Kim Jong-hu of Hyundaemoonhak goes into the monastery at this time; he had an ambition to develop poetics that developed the Shilla spirit of Suh Jung-ju. Kim’s attempt was related to the project of developing an Eastern poetics, held by Cho Young-hyun and Suh Jung-ju. The project was the countermovement to the new criticism, then becoming the symbolic capital of the academic field.
Yu Young-mo and Ham Suk-hun of Sung-seo Chosun (Bible Korea) continually suggested an alternative discourse through their lectures on Eastern classics. Cho Ji-hoon and Kim Su-young then appropriated the effectsof their Eastern discourse, attempting public comments symbolic struggles within the literary field. Their object of struggle was the Eastern Lyricists, from the school of Hyundaemoonhak(Modern Literature).
Kim Tan-heo, from his monastery in the Odae mountains, recruited pupils for the study of oriental classics. Kim Tan-heo had experiences of studying them as a member of the Shimjeongaebal (development of the mind) movement, aiding Bhang Han-am. Kim Jong-hu of Hyundaemoonhak goes into the monastery at this time; he had an ambition to develop poetics that developed the Shilla spirit of Suh Jung-ju. Kim’s attempt was related to the project of developing an Eastern poetics, held by Cho Young-hyun and Suh Jung-ju. The project was the countermovement to the new criticism, then becoming the symbolic capital of the academic field.
#1950년대 동양론
#문학장
#성서조선
#유영모
#함석헌
#조지훈
#김수영
#현대문학
#서정주
#김종후
#천상병
#김운학
#상징투쟁
#상징자본
#Orientalism in 1950s
#Literary Field
#Sung-seo Chosun
#Yu Young-mo
#Ham Suk-hun
#Cho Ji-hoon
#Kim Su-young
#Hyundaemoonhak
#Suh Jung-ju
#Kim Jong-hu
#Chun Sang-byung
#Kim Woon-hak
#symbolic struggle
#symbolic capital
목차
Ⅰ. 들어가며: 동양 담론의 효과와 문학장
Ⅱ. 〈성서 조선〉 사상가 계열의 동양론과 문학장의 상관성
Ⅲ. 오대산 수도원의 동양고전 강독과 동양적 시론의 기획
Ⅳ. 나오며
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UCI(KEPA) : I410-ECN-0101-2014-900-003282395