이 논문은 첫째, 明末 전후의 진보적인 儒者는 ‘治生’을 긍정적으로 바라보았고, 심지어 치생이 ‘財富의 분배(증여)’와 상반되는 것이 아니라 증여를 실천할 바탕이라고 인식했음을 밝힌다. 그리고 명말의 단편소설집『三言二拍』의 작가 ― 馮夢龍과 凌濛初는 그들의 저술 목적 이 敎化에 있고 通俗적 수단을 지향한다고 했는데, 이러한 의식 기저에는 ‘치생’ 욕구와 ‘증여’ 의식이 함께 교차함을 밝혔다. 둘째, 그러한 치생과 증여의 의식이 『삼언이박』에서 문학 적으로 형상화되어서 배려, 구원, 적선, 환원 등의 다양한 ‘증여’ 서사가 펼쳐짐을 밝힌다. 아울러 여러 ‘증여’ 서사를 지배하는 의식의 기저를 규명하여 재부의 축적과 재분배가 어떻게 문학적으로 담론되는지를 밝혔다.

The paper discusses as followings. First, progressive Confucian scholars who were active around Ming Dynasty look it positively to make a living. Furthermore, they recognized the desire to make a living as a foundation to practice gift-giving not to be against gift-giving. 《SanYa n》 and 《ErPai》 is the representative collection of short stories at the end of Ming Dynasty. Feng Meng-long is the author of 《SanYan》 and 《ErPai》 is the work of Ling Meng-chu. They said that the stories were aimed for popular appeal both in style and content as the collection were written to enlighten people. As far as I can judge, they told like that as they were crossed between the ideas of the desire to make a living and the consciousness of give-giving. Secondly, it’s literally shaped in 《SanYan》 and 《ErPai》 with the desire to make a living and the consciousness of gift-giving. I bring it up that the description of gift-giving which is the subject of the paper, is manifested in a variety of motifs such as consideration, salvation, charity, restoration. In addition, I investigate a variety of consciousness structure on the base of those motifs and find out the way how accumulation and redistribution of wealth is discussed in literature.

1. 들어가면서
 2. ‘치생’론과 ‘증여’ 의식
  1) 許衡과 陳確의 ‘치생’론
  2) 馮夢龍과 凌濛初의 ‘증여’ 의식
 3. 『三言二拍』의 ‘증여’ 서사
  1) 배려와 구원
  2) 적선과 환원
 4. 나가면서

• 유미경(부산대학교 인문대학 중어중문학과) | Yoo Mi-Kueng