正祖 年間 南人 文壇과 知識人의 結束
On the Namin(南人) literati’s solidarity in King Jeongjo era
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This article introduces the composition of Namin(南人) literati in “Academic Topography of King Jeongjo era” Namin was undermined in political power because of Gisahuangug(己巳換局) and Musin rebellion(戊申亂). Chae Jaegong(蔡濟恭) strengthened the bondage of literati through literary activities and established Namin as a significant political party in Yeongjo Jeongjo’s Tangpyeong Government. In 1780s, he held the poetry club thruogh which he assembled Namin literati in times of political frustration. Also he communicated closely with Yeongnam Namin(嶺南南人) through the literary works. In the 1790's, Chae wis recognized by the King Jeongjo as the Uilijuin(義理主人) of Prince Sado(思悼世子)’ respectful project but Namin suffered internal conflicts due to the differences in their stance toward Catholicism. The conflict was temporarily closed by Chae’s leadership with embracing both stances. This article suggested Namin’s solidarity rather than internal conflicts with the review of their own literary works. In addition it was pointed out that the status of Jeong Yagyong(丁若鏞) was promising literati in 1790s, and the political statuses of Yi Jeongun(李鼎運), Yi Igun(李益運), and Yi Yugyeong(李儒慶) were much higher than him. The literati who attacted Chae such as Mog Manjung(睦萬中), Chae Hongli(蔡弘履) showed their deep friendship and respect for their colleague literati as Namin literati. The division and conflict of Namin is a perspective applied retrospectively in the 19th century, as misunderstandings and antagonisms have deepened in the situation of the Sinyubaghae(辛酉迫害).
Abstract
This article introduces the composition of Namin(南人) literati in “Academic Topography of King Jeongjo era” Namin was undermined in political power because of Gisahuangug(己巳換局) and Musin rebellion(戊申亂). Chae Jaegong(蔡濟恭) strengthened the bondage of literati through literary activities and established Namin as a significant political party in Yeongjo Jeongjo’s Tangpyeong Government. In 1780s, he held the poetry club thruogh which he assembled Namin literati in times of political frustration. Also he communicated closely with Yeongnam Namin(嶺南南人) through the literary works. In the 1790's, Chae wis recognized by the King Jeongjo as the Uilijuin(義理主人) of Prince Sado(思悼世子)’ respectful project but Namin suffered internal conflicts due to the differences in their stance toward Catholicism. The conflict was temporarily closed by Chae’s leadership with embracing both stances. This article suggested Namin’s solidarity rather than internal conflicts with the review of their own literary works. In addition it was pointed out that the status of Jeong Yagyong(丁若鏞) was promising literati in 1790s, and the political statuses of Yi Jeongun(李鼎運), Yi Igun(李益運), and Yi Yugyeong(李儒慶) were much higher than him. The literati who attacted Chae such as Mog Manjung(睦萬中), Chae Hongli(蔡弘履) showed their deep friendship and respect for their colleague literati as Namin literati. The division and conflict of Namin is a perspective applied retrospectively in the 19th century, as misunderstandings and antagonisms have deepened in the situation of the Sinyubaghae(辛酉迫害).
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