A Study on the Characteristics of Discourse in Nogye-gasa

This study analyzes the discursive aspect of the entire Nogye-gasa in a macroscopic manner, in terms of temporal and spatial characteristics and the subject-Subject relationship. As a result, in the works of the first period (<Taepyeongsa>, <Seonsangtan>), ‘the subject’ shows the will to overcome situational anxiety after the war, but the characteristics of the ‘anti-identification discourse’ characterized by suspicion, separation, and distance, which still fails to reconcile with ‘the Subject’, are discovered. In the works of the second period (<Sajegok>, <Nuhangsa>, <Dokrakdang>, <Soyujeongga>), a form of discourse that includes ‘distance’ is discovered. In other words, although it appears to be unified with ‘the Subject’ on the surface, behind it, it actually reveals the aspect of ‘the subject’ recognizing his own problems and objects of admiration in his own way within the greed of Confucian ideology. Meanwhile, in the works of the third period (<Sangsagok>, <Gwonjuga>, <Nogyega>, <Yeongnamga>, <Ipambyeolgok>), both aspects of the first and second periods are mixed, that is, fatalistic compliance and reflection on life are found in the discourse of distance & anti-identification and the discourse of unification & identification. Among these, in <Sangsagok> and <Gwonjuga>, a form of discourse that is distanced is found through the absence of the beloved by the ‘subject’ and the misaligned emotions and the perception of disconnection from life and death, whereas in <Yeongnamga>, <Nogyega>, and <Ipambyeolgok>, a form of discourse of unification and identification is found. <Yeongnam-ga> looks favorably on Yeongnam, which has been reborn with a positive image by the new magistrate, and focuses on a person who has practiced good governance rather than Confucian ideology; <Nogye-ga> presents an attitude of comprehensively reflecting on one’s own life along with the appearance of becoming one with the beautiful scenery (Nogye); and <Ipambyeolgok> perfectly embodies ‘Ipamjeongsa’ as a secluded space for mental cultivation, and expresses a wish to live like Jang Hyeon-gwang who stayed there, all of which show an accepting and contemplative attitude. In this way, Nogye Gasa revealed the discourse characteristics of ‘anti-identification → distanced unification/identification → mixture of anti-identification/identification’ by period, within a series of processes of ‘reality of war → exploration of Confucian ideology → reflection on and adaptation to life’, and in this process, the literary characteristics of Nogye Park In-ro, such as the use of many ancient texts, repetition of similar phrases, transition from negative to positive description, discourse composition centered on situation and space, and separation of situation and the subject, are also discovered.