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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
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After Korean War, nihilism was prevailed within Korean poets, and so Ko-eun. He published his first collection of poems, Other world sensibility in 1960. He experienced the colonial era and Korean War, and these kinds of experience led him to be a nihilist.
Nihilists are often criticized by realists, because nihilism cannot go against the real world which is negative. However, it is not important whether nihilism should be criticized or not. The point is that nihilism is the key word to be able to explain 1960s.
That is why we need to study about Ko-eun"s poems. He is known as a nihilist in 1960s and a realist in 1970s. Those who study his poems usually evaluate his poems in 1960s negatively. Instead, they value his poems in 1970s above them, which proves that we are familiar with realism.
Nihilism is divided into negative nihilism, reactive nihilism, passive nihilism, and affirmative nihilism by Nietzsche; negative nihilism, affirmative nihilism by Johan Goudsblom. Nihilism doesn"t mean just negative thoughts about the real world, but it also tries to improve the real world.
In short, Ko-eun"s works changed from negative nihilism to affirmative nihilism. This study is to prove it.
Death and extinction are the main themes in his early works, but Eros also appears with those themes. His Eros shows a will for self-salvation. Ironically, his will is expressed by imagining "death" or "suicide" again. This is called "egoistic suicide". However, he changed to a poet dreaming "altruistic suicide" while he wrote "Nirvana"(1963) and "Sentence to death"(1969). Especially after Jeon Tae-il"s suicide, this aspect of "altruistic suicide" was shown well.
Nevertheless, his early works still shows a nihilist studying about death and extinction. Since "At Munui village"(1974), his poems have contained both "egoistic suicide" and "altruistic suicide". Furthermore, he has expressed absolutely skeptical view and negative thought which doubts death itself. Namely, Ko-eun became an affirmative nihilist.
Therefore, we should not criticize his poems with realism, which can not explain his poems correctly.
Nihilists are often criticized by realists, because nihilism cannot go against the real world which is negative. However, it is not important whether nihilism should be criticized or not. The point is that nihilism is the key word to be able to explain 1960s.
That is why we need to study about Ko-eun"s poems. He is known as a nihilist in 1960s and a realist in 1970s. Those who study his poems usually evaluate his poems in 1960s negatively. Instead, they value his poems in 1970s above them, which proves that we are familiar with realism.
Nihilism is divided into negative nihilism, reactive nihilism, passive nihilism, and affirmative nihilism by Nietzsche; negative nihilism, affirmative nihilism by Johan Goudsblom. Nihilism doesn"t mean just negative thoughts about the real world, but it also tries to improve the real world.
In short, Ko-eun"s works changed from negative nihilism to affirmative nihilism. This study is to prove it.
Death and extinction are the main themes in his early works, but Eros also appears with those themes. His Eros shows a will for self-salvation. Ironically, his will is expressed by imagining "death" or "suicide" again. This is called "egoistic suicide". However, he changed to a poet dreaming "altruistic suicide" while he wrote "Nirvana"(1963) and "Sentence to death"(1969). Especially after Jeon Tae-il"s suicide, this aspect of "altruistic suicide" was shown well.
Nevertheless, his early works still shows a nihilist studying about death and extinction. Since "At Munui village"(1974), his poems have contained both "egoistic suicide" and "altruistic suicide". Furthermore, he has expressed absolutely skeptical view and negative thought which doubts death itself. Namely, Ko-eun became an affirmative nihilist.
Therefore, we should not criticize his poems with realism, which can not explain his poems correctly.
목차
국문 초록
1. 전쟁의 상흔과 허무주의
2. 고은 허무주의의 근원과 전화 과정
3. 결론과 한계
참고문헌
Abstract
참고문헌 (18)
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