본문 바로가기
KERD
논문KCI 등재

이상적이 교유한 청대 문인들의 사회 문화적 정체성

Social Identities of Qing Literati, Friends of Lee Sangjeok

0

조회

0

다운로드

1

인용

0

참고문헌

키워드

주제분류역사학

초록

Lee Sangjeok(1804-1865) who was one of most able official interpreters has been focused had friendship with Qing literati as many as over one hundred. Why did the literati have a friendship with Lee and who were they?The friends can be divided into two groups. the first one was from Kim Jung-hee's Chinese friends of the previous generation, belonged to a literary school, Tong Cheng(桐城派) gathered for worshipping Gu, Yan-Wu(顧炎武). Tong Cheng school interacted actively with literati of Ch'ang-chou(常州) as other Mid-Qing literati was generous to sects. The literati of Ch'ang-chou is the second group deserves to be focused. From late Ming, some families in Ch'ang-chou having blood ties one another shared scholarship and literature. The important figures from the families were representative poets, scholars and prose writers simultaneously in the region. The leading poets in Ch'ang-chou sang for sorrow and grief as well as unyielding spirit, sympathized familiar mood of Lee's poems having resenting his social class, 中人, unable to up to first ranking political offices. Lee actively participated in the literati group in Ch'ang-chou writing a prologue of the collected book of their works. as a result, Lee was the first Korean who wrote for Chinese book, which was a fruitful result of his friendship. And more, Lee supplied them Korean paintings, calligraphy works, epigraphic inscriptions and books as they asked. Also It happened in the area of literature that books for only Korean began to be printed in China. Then why were Qing literati eager for collecting materials of culture in Joseon Dynasty? One of the reason seems to be their social position. Lee associated with deprived Han literati who were young successful career yet. The political disadvantages pushed Han literati to be official staffs(幕友) of local officialdom(幕府). They gave lectures at Academy(書院) or compiling books like local records. The literati need strengthen his academic competence with a large amount of academic materials and experiences and his academic accomplishments like books and show them to his friends at kinds of social gatherings. Lee was invited at social gatherings with such characters and welcomed by showing cultural information of Joseon Dynasty to the members.

Abstract

Lee Sangjeok(1804-1865) who was one of most able official interpreters has been focused had friendship with Qing literati as many as over one hundred. Why did the literati have a friendship with Lee and who were they?The friends can be divided into two groups. the first one was from Kim Jung-hee's Chinese friends of the previous generation, belonged to a literary school, Tong Cheng(桐城派) gathered for worshipping Gu, Yan-Wu(顧炎武). Tong Cheng school interacted actively with literati of Ch'ang-chou(常州) as other Mid-Qing literati was generous to sects. The literati of Ch'ang-chou is the second group deserves to be focused. From late Ming, some families in Ch'ang-chou having blood ties one another shared scholarship and literature. The important figures from the families were representative poets, scholars and prose writers simultaneously in the region. The leading poets in Ch'ang-chou sang for sorrow and grief as well as unyielding spirit, sympathized familiar mood of Lee's poems having resenting his social class, 中人, unable to up to first ranking political offices. Lee actively participated in the literati group in Ch'ang-chou writing a prologue of the collected book of their works. as a result, Lee was the first Korean who wrote for Chinese book, which was a fruitful result of his friendship. And more, Lee supplied them Korean paintings, calligraphy works, epigraphic inscriptions and books as they asked. Also It happened in the area of literature that books for only Korean began to be printed in China. Then why were Qing literati eager for collecting materials of culture in Joseon Dynasty? One of the reason seems to be their social position. Lee associated with deprived Han literati who were young successful career yet. The political disadvantages pushed Han literati to be official staffs(幕友) of local officialdom(幕府). They gave lectures at Academy(書院) or compiling books like local records. The literati need strengthen his academic competence with a large amount of academic materials and experiences and his academic accomplishments like books and show them to his friends at kinds of social gatherings. Lee was invited at social gatherings with such characters and welcomed by showing cultural information of Joseon Dynasty to the members.

참고문헌 (48)

  1. 董文涣, "峴嶕山房", 中國基本古籍庫 전자판, ~
  2. 梅曾亮, "柏梘山房全集(中國基本古籍庫 전자판)", ~
  3. 方濬頤, "二知軒文存(中國基本古籍庫 전자판)", ~
  4. 方苞, "方望溪全集" (1983), 上海古籍出版社
  5. 範當世, "范伯子詩集(中國基本古籍庫 전자판)", ~
  6. 孫寶瑄, "忘山廬日記(中國基本古籍庫 전자판)", ~
  7. 葉名禮, "敦夙好齋詩全集(中國基本古籍庫 전자판)", ~
  8. 葉昌熾, "語石(中國基本古籍庫 전자판)", ~
  9. 吳嵩梁, "香蘇山館詩集(中國基本古籍庫 전자판)", ~
  10. 王拯, "龍壁山房詩草(中國基本古籍庫 전자판)", ~
  11. 姚鼐, "惜抱軒全集", 世界書局
  12. 張穆, "殷齋詩文集(中國基本古籍庫 전자판)", ~
  13. 張祥河, "關隴輿中偶憶編(中國基本古籍庫 전자판)", ~
  14. 張曜孫, "中州詩(中國基本古籍庫 전자판)", ~
  15. 張佩綸, "澗于集(中國基本古籍庫 전자판)", ~
  16. 張惠言, "茗柯文編" (1985), 世界書局
  17. 曹楙堅, "曇雲閣集(中國基本古籍庫 전자판)", ~
  18. 趙爾巽, "靑史稿(中國基本古籍庫 전자판)", ~
  19. 趙懷玉, "亦有生齋樂府(中國基本古籍庫 전자판)", ~
  20. 朱琦, "怡志堂文初編(中國基本古籍庫 전자판)", ~
  21. 馮志沂, "微尚齋詩集初編(中國基本古籍庫 전자판)", ~
  22. 黃彭年, "陶樓文鈔(中國基本古籍庫 전자판)", ~
  23. 金正喜, "阮堂全集 天․地․人" (2005), 과천문화원
  24. 申緯, "警修堂全藁, In 韓國文集叢刊本" (2002), 民族文化推進會
  25. "蘭言彙鈔(장서각 소장본)", ~
  26. 李尙迪, "恩誦堂集, In 韓國文集叢刊本" (2003), 民族文化推進會
  27. 海隣尺素, "恩誦堂集" (1973), 亞細亞文化社
  28. 김명호, "동문환의 「한객시존」과 한중문학교류", 한국한문학연구, 26
  29. 김은정, "경오본 황화집 편찬경위와 시문수창의 의미", 한국한시연구, 7 (1999)
  30. 김현권, "우선 이상적의 조청회화교류", 강좌미술사, 35
  31. 金鎬, "道光後期 桐城派의 江南地域으로의 傳播 -梅曾亮을 中心으로-", 중국문학연구, 33(33), pp.171~198 (2006), 한국중문학회
  32. 백광준, "桐城派에서 湘鄕派로- 曾國藩의 지향에 대한 고찰", 중국문학, 61, pp.131~150 (2009), 한국중국어문학회
  33. 이춘희, "우선 이상적과 만청 문인의 문학교류 연구", 박사, 국문학, pp.2005
  34. "계문인의 交游 : 藕船 李尙迪을 중심으로", 韓國文化, 45 (2009)
  35. 정혜린, "추사(秋史) 김정희(金正喜)의 청대(淸代) 서파(書派) 수용과 절충", 美學(미학), (73), pp.1~41 (2013), 한국미학회
  36. 정혜린, "추사 김정희의 예술론" (2008), 신구문화사
  37. 정후수, "李尙迪과 <歲寒圖> 관람 淸朝 인사 19인의 교유", 동양고전연구, (30), pp.293~317 (2008), 동양고전학회
  38. 千金梅, "18∼19세기 조·청문인 교류척독 연구", 박사, 국어국문학, pp.2011
  39. 代亮, "梅曾亮與道鹹年間的宋詩風", 山西師大學報, 36 (2009)
  40. 藤塚鄰, "秋史 金正喜 硏究" (2009), 과천문화원
  41. 엘먼, "성리학에서 고증학으로" (2008), 예문서원
  42. 양계초, "中國近三百年學術史" (1919), 上海民志書店
  43. 溫兆海, "朝鮮詩人李尚迪與晚清文人交流的歷史價値", 延邊大學學報, (45) (2012)
  44. 王愛榮, "论清中叶阳湖张氏家族与常州词派的关系, In 学术探索, 理论研究" (2011)
  45. 陳望衡, "中國古典美學史" (1998), 湖南敎育出版社
  46. 진춘화, "論吳德旋梅曾亮與桐城門派在廣西的傳衍", 江書敎育學院學報, 28 (2012)
  47. Benjamin A. Elman, "The Ch'ang-chou School of New Text Confucianism in Late Imperial China" (1990), University of California Press
  48. Tobie Sarah Meyer-Fong, "Building culture in early Qing Yangzhou" (2003), Stanford University Press

관련 논문AI추천

이 간행물의 다른 논문 (9건)