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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
What is called Japanese literature is actually the literature created by the constructors of the nation called Yamato around the 7th and 8th centuries. 111e constructors of Yamato were the immigrants who had come down to Japanese Archipelago from Korean Peninsula, most of them coming from Paekche defeated by Silla. The establishment of Yamato meant then its separation and independence from Korea.
The founders of Yamato decided to create the myth of divine nation disconnected from any historical background. They tried co absorb Chinese civilization not only to make a strong and independent country, but also to put an end to its connection with Korea. This historical fact explains the very nature of Japanese culture. From the beginning, it has been swinging between myth and history. On one hand, it has had a strong tendency to sustain the myth of Japan as a divine nation, and on the other, it has not been able to resist the powerful Chinese historicity. If the Koreans and the Japanese have suffered from the similar bipolarization of Chinese civilization and the vernacular culture, the former have systematically selected one of the two, rejecting the other; the latter have made no selection, just letting their culture swing between the two poles.
Japanese literature that at its first stage, erased the memory of its historical connection with Korea, has necessarily been in search of lost time. Like a motherless child, it has been singing for its lost mother, its lost origin. One of the first examples of this nostalgic journey can be found in the 5th song of Man-ya-shu compiled in me 5th century. There have been many other songs later of the same kind. The poems of Sai-gyo and the poetic diary of journey composed by Basho are good examples of them.
The founders of Yamato decided to create the myth of divine nation disconnected from any historical background. They tried co absorb Chinese civilization not only to make a strong and independent country, but also to put an end to its connection with Korea. This historical fact explains the very nature of Japanese culture. From the beginning, it has been swinging between myth and history. On one hand, it has had a strong tendency to sustain the myth of Japan as a divine nation, and on the other, it has not been able to resist the powerful Chinese historicity. If the Koreans and the Japanese have suffered from the similar bipolarization of Chinese civilization and the vernacular culture, the former have systematically selected one of the two, rejecting the other; the latter have made no selection, just letting their culture swing between the two poles.
Japanese literature that at its first stage, erased the memory of its historical connection with Korea, has necessarily been in search of lost time. Like a motherless child, it has been singing for its lost mother, its lost origin. One of the first examples of this nostalgic journey can be found in the 5th song of Man-ya-shu compiled in me 5th century. There have been many other songs later of the same kind. The poems of Sai-gyo and the poetic diary of journey composed by Basho are good examples of them.
목차
1. 출발점
2. 역사의 신화화와 우타 모노가타리
3. 중국문학과 일본문학
4. 일본문학과 한국문학
5. 야마토문학의 탄생
6. 상실의 문학
7. 일본문학과 변동
8. 결어
Abstract
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