초기사림파 문인의 이미지 형성 과정 - 한 인간의 복원과 조선전기 지성사에 대한 반성적 이해를 위하여

Abstract

Ohjojjae Park Han－joo(迂拙齋 朴漢柱, 1459－1504) was Kim Jong－jik(金宗直)'s clan member, and he amusingly shows the image creation process of the initial stage Salimpa, a Confucian School. Among the lifetime materials of Park Han－joo, the earliest period material was Haengjang(行狀) compiled by his daughter's son, Ju Bak(周博). In Haengjang, loose Park Han－joo, who was yet to be standardized with specific ideology, can be viewed. Examining in relation with the trend of his exaltation, Park Han－joo emerged as the symbol of loyal subject, as Jung Goo(鄭逑) reorganized the grave of Park Han－joo in Haman(咸安) and performed ancestral rites, just before Japanese invasion of Joseon in 1592. Since then, the symbol as a moralist was added on top of the symbol as a loyal subject, and the symbol as a moralist was more fortified. After the Japanese invasion, the exaltation of Park Han－joo was conducted in linkage with the reorganization of country order in Milyang(密陽). In such a process, Park Han－joo was re－evaluated from an ethical perspective in connection with Kim Jong－jik. The exaltation of Park Ha－joo in about the middle of the 17th century was promoted as the type of social marking including Yerim Seowon(禮林書院) and Yeopyobi(閭表碑). In those days, an attempt to make Park Han－joo as Kim Jong－jik ethics' orthodox disciple was carried out. The exaltation of Park Han－joo in the 18th century was undertaken in combination with Park Su－choon(朴壽春), a sort of his grandchild. Especially, Sa－Aek－So, a pubic appeal of Namgang Seowon(南岡書院請額疏) was an effort to receive national official approval, which re－enhanced the status of Park Han－joo from the moral perspective. Concerning the main players of exaltation of Park Han－joo, a moralist, expecially, the intention of Milyang Salim(密陽士林), efforts of Milyang Park Family and the cooperation of Yeonwon School of Toegye(退溪)－Hangang(寒岡) were jointly operated. Bottom line is that the true nature of Park Han－joo was restricted and underestimated, as he was named in excessive combination with Kim Jong－jik, Kim Goeng－pil(金宏弼) and Jeong Yeo－chang(鄭汝昌) in the process of making him a moralist. Looking at the works Park Han－joo left, readers can meet him as a good writer that embodies the thematic consciousness of "Struggle for the Realization of Confucian Nation's Vision and Social Morality" through his full literary competency. His true nature cannot be fully restored with only one side between studies researching Confucian Classics and literary talent. Park Han－joo learned Neo－Confucianism(性理), did not throw away Taoism and Buddhism books, loved to read the Chu Ci(楚辭) and was a good writer. All these images could be the vividly living existence of Park Han－joo. We need to reflect on ourselves about whether what we remember or record are the faces planned in the names of ethics, Confucian shrine and Seowon (lecture hall) or whether we decorate the images of Park Han－joo in the name of initial stage Salimpa again. Since Park Han－joo was recorded and has been remembered being bound by Kim Jong－jik, Kim Goeng－pil and Jeong Yeo－chang more than anyone else, there is a huge possibility that he was underestimated or distorted in duplicate way. Attention should be especially paid to this in studying Park Han－joo.