雨村 南尙敎의 燕行 체험과 對淸 인식

Abstract

Woochon(雨村) Nam Sang-kyo(南尙敎, 1784～1866) was not a poet who was in the spotlight in the academic world. He was sinned by Catholicism, and his family was buried, and his literary collection was not fully preserved. However, Woochon's poetic talent and status were proven by writers of the time and later generations. Nam Sang-kyo was mainly evaluated as a writer who solved small objects and subtle emotions in everyday life with a political gaze. His experience of Yeon-haeng at the the age of forty made a leap and expansion in Woochon's poetry world. Woochon was a person who took considerable pride in his literary talent. He was fully aware of his position as a poet and was confident in his poetry. However, Nam Sang-kyo belonged to Namin(南人), a politically minority, and was unable to advance to the court for a long time. For Nam Sang-kyo, the experience of Yeon-haeng was an opportunity to show the Utopian aspiration itself. The urban experience of Yanjing(燕京) and the friendship with the Qing writers whom I met through Shin-Wi(申緯) provided a path to increase self-esteem as an intellectual. In addition, Woochon was surprised by the excellence of the science and culture of the Qing Dynasty above all else through Yeon-haeng. These experiences established the Qing Dynasty as an object to admire for sharing the will, not for him. While the Noron(老論) writers of this period still repeated only clichés in the Yeonhaeng-related records with the theme of ‘Chuchu-Euili(春秋義理, Critical Attitude)’, Nam Sang-kyo showed an attitude of positively recognizing both the Qing and Qing culture while pursuing ‘practical interests(實理)’ toward the Qing Dynasty, which was maintained by Namin in the 18th and 19th centuries. This recognition stems from the recognition of the Qing Dynasty as a liberating space due to Woochon's human and material experiences before and after the Yeon-haeng. As a Namin and a Catholic, Woochon, who always stayed on the periphery of Joseon, reached a space where he could communicate mentally and dream about the future through the experience of Yeon-haeng. Qing writers recognized Woochon's poetic talent and also increased his pride as a poet. Accordingly, Woochon's reference to China as his hometown several times in poetry was to solidify ties with them and to realize one's ambition. Also, for Woochon, the Qing Dynasty was no longer a transfer or a powerful other. Unlike the NoRon, which dominated the royal government of the time, Woochon thought that the Qing Dynasty was not rejected because it was different from China, but that if it had a big meaning, he should embrace and be together. In addition, the Qing Dynasty was recognized as an advanced civilized country and as an object for Joseon to learn. This is noteworthy as it is more active than the Namin or Bukhak School(北學派) of the previous generation.