南野 朴孫慶의 삶과 문학을 통해 본 ‘金塘谷’의 사회적 상징성

The social symbolism of the ‘Geumdanggok’ as viewed through Namya Park Son-Gyeong's life and literature

이 글은 ‘영남삼로(嶺南三老)’로 일컬어지던 남야(南野) 박손경(朴孫慶)의 시문을 통해 그의 삶과 문학 그리고 그 현장의 문화지리적 의미를 밝힌 것이다. 박손경은 대산(大山) 이상정(李象靖), 백불암(百佛庵) 최흥원(崔興遠)과 함께 18세기 ‘영남삼로’로 추앙되었다. 그는 벼슬에 나아가지 않고 십승지로 일컬어지던 예천(醴泉) ‘금당곡(金塘谷)’에서 실천하는 처사(處士)로 일생을 마친 인물이다. 이 글은 문학 속에 재현되는 공간표상이 사회적 공간으로서 지니는 의미를 밝히기 위해 지리적 공간과 문학적 공간표상의 관계를 이해하는 문학지리학의 방법으로 논의를 전개했다. 이 글은 ‘금당곡’에 관련된 박손경의 문학적 공간표상이 사회적으로 생산된 하나의 공간이라는 전제 위에서 서술되었다. 그 결과 박손경의 문학에 재현된 ‘금당곡’은 ‘일상의 공간’, ‘교유·교화의 공간’, ‘천형(踐形)의 실천 공간’이었다. 박손경은 ‘사람다움을 실현하는 것’, 곧 ‘천형’을 사람의 직분으로 이해했고, ‘금당곡’은 그 직분을 다하는 삶의 공간이었다. 시대의 참된 인간으로서의 삶을 실천해 가는 철저한 ‘진인(眞人)’의 심상공간이었다. 박손경이 ‘금당곡’에서 처사로 ‘천형’을 실천하고, 문학을 생산해 낸 것은 십승지 ‘금당곡’이라는 사회·지리적 결과와 질서 속에서의 장소 점유와 문화의 생산임을 알 수 있었다.

This study set out to investigate the life and literature of Namya Park Son-gyeong, who was one of ‘Three Old Men of Yeongnam’, and examine the cultural and geographic meanings of his place through his poetry and prose. He was revered as one of ‘Three Old Men of Yeongnam’ in the 18th century along with Daesan Lee Sang-jeong and Baekburam Choi Heung-won. He did not hold a government position and was devoted to practice at ‘Geumdanggok’ of Yecheon, which was called Shipseungji, until he passed away as a classical scholar that lived in a remote village without holding office. The present study developed its discussions in the method of literary geography, which promotes the understanding of relations between geographical space and literary representation, to shed light onto the meanings of spatial representations reproduced in his literature as social spaces. The study was based on the premise that Park's literary spatial representations related to ‘Geumdanggok’ were socially created spaces. The findings show that ‘Geumdanggok’ reproduced in his literature represented ‘space for life’, ‘space for social intercourse and reformation’, and ‘space for the practice of Cheonhyeong’. He understood ‘Cheonhyeong’ or ‘practice of being human’ as the duty of man and found a life space for the fulfillment of the duty in ‘Geumdanggok’, which was a space of mental imagery of a ‘true man’ that practiced life as a true human being of the times. His practice of ‘Cheonhyeong’ as a classical scholar that lived in a remote village without holding office and his literary creation at ‘Geumdanggok’ were the results of place occupation and cultural production in the social and geographic outcome and order of ‘Geumdanggok’, one of Shipseungji.