• Title/Summary/Keyword: Poetry

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HOW TO FIND A TRUE BEAUTY : Through the main character Mi-ja and the famous Korean Actress Yoon Jung Hee's acting from the film, (2010) (진정한 아름다움을 찾는 방법에 대하여 : 영화 <시>(2010)의 캐릭터 미자와 배우 윤정희의 연기)

  • Lee, A-Young
    • Journal of Korea Entertainment Industry Association
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    • v.13 no.8
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    • pp.325-334
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    • 2019
  • Director Lee Chang Dong said that it is the most important point for revealing the invisible beauty so that the audience could feel the unseen beauty through the . Discussing about how to find beauty that is not only visible but also invisible through the main character Mi-ja from the film, who makes a decision and reactions on her daily life by her perception that are difficult for others to take same. The film tells that how Mi-ja's ideal of a beauty can be taken the role for writing a poetry at the moment of the dead poet society, making a movie in the age of dying emotion and also when it lost fundamental values and about movie media. This study analyzed the performances of the main character Mi-ja in the film, and actress Yoon Jung Hee based on Director Lee Chang Dong's directed performance. The audience will be self-questioning and reflecting their life through the Mi-ja's an unidentifiable characteristic which something that someone cannot say, something that someone cannot express, something that tells something through Mi-ja's poem and actress herself finds the character's feelings.

A Study on Korean-American Writer Hong-Eun($1880\~1951$) focusing on Mong-yu siga(Traditional Korean Poetry, gasa and sijo of strolling in the dream) (재미작가 홍언의 몽유가사$\cdot$시조에 나타난 작가의식)

  • Park Mi-Young
    • Sijohaknonchong
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    • v.21
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    • pp.77-110
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    • 2004
  • This study is an exploration of a Korean-American writer, Hong-Eun's Mong-yu siga. Hong-Eun immigrated to the United States during the colonial rule of the Japanese government. He was a publisher of The New Korea Times, and contributed various literary works to it. The purpose of this study is to analyze his two Mong-yu sigas published in 1935 and 1947 and elucidate their meanings. Using dream as a primary motif, the intention of Mong-yu mode is to achieve desire which is impossible to reach in reality. While his staying in the United States, Hong-Eun could not return his home country for two reasons, that is, political and financial ones. To return Korea desperately, he wrote sigas by adopting Mong-yu mode. His first attempt was reflected as eight pieces of consecutive poetries titled This Mountain In My Dream, I am Home. This Mountain was published on the 25th of April, 1935 and In My Dream, I am Home was contributed from May the 9th of 1935 to July the fourth of the same year. These works were published in the The New Korea Times' poetry column under the pen name of Donghae-soboo , Representing gasa of the enlightenment era, this poetry depicts historical identity of Chosun dynasty, especially focusing on before and after the 1900s. As a result of it, the poetry sketches the ideology of the Middle Ages. His second attempt was A Country and Hometown written as a form of prelude on the 25th of September, 1947. In addition, A Country in My Dream was published as a form of six pieces of consecutive poetry from October the second to November the sixth of 1947. He chose sijo as a major form of poetry, and the image of the poetry seemed to be the continuation of his first attempt. Confronting the reality of the his own country which is divided, the writer expresses his antagonism toward America and Russia. Although he could eventually return his country later, he rationalized himself by saying that his it is not the ideal place to go. Mong-yu mode is a traditional poetic technique which the intellectuals of the Middle Age used to use as one pattern of allegory. In addition to this, in the period of the enlightenment of Korea, Mong-yu was used to avoid the Japanese censorship and experiment on the diverse ways of writing. In terms of literary history, the significance of Hong-Eun's creation of Mong-yu sigas is that Hong-Eun shares the same intention with Korean intellectuals of the enlightenment period.

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The Nature Cognition and Lyricism Reflected in the Pavilion Tablets - Focusing on the Pavilions in the Damyang Poetry Culture Area Built during in 16th Century - (누정편액(樓亭扁額)에 반영된 자연인식과 서정 - 16세기 담양 시가문화권의 누정을 중심으로 -)

  • Lee, Hyun-Woo;Kim, Jai-Sik
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.28 no.3
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    • pp.1-13
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    • 2010
  • This research is the semantic study on the nature cognition and lyricism of pavilion builders as reflected in the pavilion tablets in the Damyang poetry culture area built during 16th century. The names of pavilions, pavilion writings and "poetry with given theme" were studied by actual site visits. The view on the nature and aesthetic awareness of the pavilion builders at the time were explored together with surrounding landscapes. Following conclusions were drawn. 1. Pavilion names borrowed phrases from the famous historical events left by the sages. Or, they took the compliment on the beautiful nature surrounding orthe academic achievement of pavilion owners as the theme, then elaborated them with thinking based on Sung Confucianism. 2. The writings of pavilion literature were the idealistic view on the nature. They think the nature and human as "object and ego are one, object and ego communicate each other, object and ego become one". 3. The nature in the 16th century was the "principle of birth-death-grow-wither" for the intellectuals. They thought that the nature is the ultimate place to return for the realization of life with self-respect. 4. The introduction of fairy land among literary activities in the pavilion was the symbolic means healing the frustrated ego. It was confirmed that they temporarily entrusted their depressed feelings by borrowing the fairy land, far from the reality. The pavilion was the space to escape from the reality and soothe the anger and discord in the reality. 5. The pavilion literature in the Damyang poetry culture area during 16th century sang their pleasure of enjoying the beautiful scenery in the rural area using their social status. The literary works also contained their agony due to the frustration of difficulty in the realization of ideal. When the intellectuals, who already mastered literature, history and philosophy, came down to rural area, built pavilions at the location with beautiful scenery, and spent time while composing poetry, it was an escape from the burden that they should take the social responsibility as the model intellectuals of the society. The pavilions in Damyang poetry-culture area during 16th century were the idealized conceptual world and the space of awareness reflecting the philosophy and thinking of the time.

A Study on Korean Language Translation of Chinese Traditional Hansi in the 1910s and 1920s (1910~20년대 시인의 전통 한시 국역 양상과 의미 연구 - 최남선, 김소월, 김억, 이광수를 중심으로 -)

  • Chung, So-yeon
    • Journal of Korean Classical Literature and Education
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    • no.34
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    • pp.149-191
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    • 2017
  • This study examines Korean language translations of traditional Chinese hansi in the 1910s and 1920s. In the $20^{th}$ century, many poets translated Chinese and Korean traditional hansi into Korean. In the early $20^{th}$ century, Korean language began to be used as a national public language. At that time, not only hansi but also poetry from several other languages had been translated into Korean. Choi Nam-sun in the 1910s and Kim So-woel, Kim Eok, and Lee Kwang-su in the 1920s translated Chinese traditional hansi, focusing on famous Dang dynasty poetry from Tu Fu and Li Bai, etc. Choi Nam-sun's translation in the 1910s aimed to consider poetry as a written literature. On the contrary, Kim So-woel, Kim Eok, and Lee Kwang-su believed that Korean modern verse literature should be songs as well as poetry, and their translations in the 1920s aimed to create songs as spoken literature by focusing on orality and universality. Though Korean is now the language, the literary history of hansi continues in modern poetry.

The aspect of the revelation of profound secrets of nature in the Poetry of Jo Gyeong[趙璥] and its meaning (조경(趙璥) 시(詩)의 천기유로양상(天機流露樣相)과 그 의미(意味))

  • Ryu, Ho-jin
    • (The)Study of the Eastern Classic
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    • no.49
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    • pp.225-260
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    • 2012
  • The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

A Study on the Spatial Structure of the Myonangjong through the Analysis on Poetry (시문을 통해 본 면앙정의 공간구조에 관한 연구)

  • Chung Young-chul
    • Journal of the Korean housing association
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    • v.16 no.4
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    • pp.91-100
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    • 2005
  • This study aims to find the architectural concepts of Song-Sun and the spatial structure of the Myonangjong through kasa, sijo, and Chinese poems. He considered his place as a ideal place to dwell a secluded life which is surrounded by mountains, and opened to a field in front. That places is connected with geomancy or Feng Sui, and he attached great importance to placeness of the Myonangjong as a pavilion. As his place was called 'tyoro samgan', his place should be simple, and that was harmonized with nature. He regarded his place as a part of the outside space and its surrounding nature. As the pen name of Myonangjong shows that his way of life is very pure so he need not disgrace against the earth and the sky, he considered his building as a place of embodying the Confucian great law of heaven and earth. Myonangjong has a concentric circle structure of the scenery which is viewed panoramically along with the visual direction.

Cases of space design education by the media of Language (언어를 매개로 한 공간디자인 교육사례)

  • Yim, Eun-Young
    • Proceedings of the Korean Institute of Interior Design Conference
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    • 2007.05a
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    • pp.95-96
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    • 2007
  • Language is the method for communication. Semantician, G. Leech categorized the function of language as informational, expressive, directive, aesthetic and phatic one. Therefore, language can be defined as the social symbol system and the media for communication. Space, also, performs the role of symbol, information and communication. Space can be the media for the communication and the design can be logical construction process by it's arbitrary interpretation. The researcher considered the common points between verbal language and visual language as the tools for the mutual communication, tried to transit them into the 'space' as object language after analyzing 'image of poetry' as meta language, so that the old perspective of space design as function can be renewed as information system of the significant meaning delivery in the context of language's multiplicity, expandibility and changeability.

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