1949년 선충원은 오랜 기간 누적된 안팎의 억압을 견디지 못하고 생명을 단절시키 려 했으나 미수에 그치며, 광증과 실어의 상태를 거쳐 끝내 문학창작을 중단한다. 본 논문은 이러한 일련의 과정을 분석함에 있어, 여기에 내재한 선충원의 생명의식을 5· 4 계몽사상의 자장 안에 공존한 루쉰의 그것과 비교함으로써, 선충원이 좌익문단과 분기하게 된 지점을 추적하고자 했다.

Shencongwen insisted on reforming China’s nationality and building a new nation-state by using beauty, simplicity, sincerity, and natural and harmonious personality based on the healthy vitality of the people of his hometown Xiangxi. However the idea gradually became abstract, and due to repeated references to the anachronistic May 4th Enlightenment ideology and conflicts with the left-wing cultural community, it caused complete isolation from the mainstream cultural world after the founding of New China. In short, although he shared the May 4th literary ideology of ‘reform of the national character’ with the new youth(新 靑年), he diverged from the left-wing literary circle in terms of methodology to change China and the epistemology underlying it, resulting in complete exclusion from the literary circle despite being the leader of Jingpai(京派) literature. On the other hand Luxun delays the disconnection of life and continues the creation of literature by making the maniac of A Madman’s Diary(狂人日記) to return to reality. However after about 10 years of suspension of novel creation in the mid-1920s, he gradually practices an ideological transformation in which the concept of ‘life(生活)’ among life(生命) is involved since he became skeptical of the ideal human image, that is, the self-awareness to save China through the practice of a person.

【초록】
1. 서론
2. 생명의식과 이상적 인간상의 탐색
3. 루쉰: 생명에서 ‘생활’로
4. 선충원: 생명의 억압과 광기
    1) 생명의 억압과 고립
    2) 미치광이의 허튼소리: ｢5월 30일 밤 베이핑 기숙사에서｣
5. 결론
【참고문헌】
【논문초록】

• 황정혜(고려대학교 중어중문학과 강사) | Hwang Jeong-Hyeo