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오상순
序詩·寄港地 ···················3<虛無魂의宣言>虛無魂의宣言 ··················7廢墟의祭壇 ···················16타는가슴 ····················19迷路 ······················22어둠을치는者 ··················27한잔술 ·····················31<아시아의마지막밤風景>아시아의마지막밤風景 ·············35아시아의黎明 ··················40항아리 ·····················45바다물은달다 ··················53八·一五의精神과感激을낚다 ··········56<斷章>疑問 ······················61구름 ······················62創造 ······················63어느친구에게 ··················64나의苦痛 ····················65生의哲學 ····················66<불나비>一塵 ······················69불나비 ·····················72나의스케취 ···················77한마리벌레 ···················79나와詩와담배 ··················81放浪의마음(I) ··················82放浪의마음(II) ··················84<白日夢>夢幻詩 ·····················89幻像 ······················93꿈 ·······················97表流와底流의交叉點 ··············98白日夢 ·····················102<첫날밤>해바라기 ····················115永遠廻轉의原理 ················119대추나무 ····················127生命의秘密 ··················130첫날밤 ·····················135새하늘이열리는소리 ··············137團合의結實 ··················140해설 ······················143지은이에대해 ··················154엮은이에대해 ··················157
오상순은1920년김억,남궁벽,황석우,염상섭,김찬영등과함께≪폐허(廢墟)≫의동인으로참여하면서작품활동을시작했다.이무렵오상순의시에는세계와자아의갈등이관념적이고생경한시어를통해격정적으로드러나고있다.오상순은≪폐허≫1호와2호에수록한글에서‘폐허’의상징적인의미를한편으로는종교적교리와근대적지식에대한맹렬한비판을통해서,또한편으로는인습에대한철저한부정을통해서분명히제시한다.이러한사실은1920년대초식민지배를받는우리민족의현실,그리고우리문단에수용된서구의상징주의와감상적낭만주의의영향과깊은관련이있다.1920년대오상순의시에서폐허와허무,밤과어둠은현실의암울한상황을상징한다.동시에폐허와허무는새로운창조를모색하게하는근원적인이유가되기도한다.그러므로궁극의절대세계에이르려는시인은지독한허무의식에침잠함으로써역설적으로허무의단순한순환논리를넘어선다.우주만유의유한성에대한인식을바탕으로영원과절대와무한의세계를탐구하게된것이다.시인이허무의칼을들고일체의모든관념과질서를부정하는까닭이여기에있다.모든것을태우고나면이제우주에허무만남는다.그러나시인은그마지막순간에도허무에게“너는너自體를/깨물어죽여라!”라고말한다.절대허무의세계를추구하던시인은더높은차원의궁극적인세계를찾아스스로방랑의길을걸었던것이다.등단이후줄곧허무와방랑의삶을살며비록허무를관념적으로노래했다고하지만오상순의시는다분히역설적으로이해해야할소지가많다.폐허의현실을감상적으로진술하고있는시인의많은시에는,현실에대한비판적인식과생명에대한애틋한마음이녹아있다.이러한사실은모든사물이그본성을회복하기를염원하는시인의태도때문이다.오상순의시에서두드러지게나타나는허무적색채와종교적깨달음은그의시가지니는한계임에분명하다.그러나그사실에서우리는자신의생애를시와일관되게하려는시인의특별한정신을읽을수있다.강한종교적성향을바탕으로허무의궁극에가닿으려고했던오상순은우리시문학사에서시와삶,예술과종교의일치를구현하려고했던드문시인으로기록된다.