강희 연간 淸使의 사행 기록과 조선 인식의 양상: 揆叙와 阿克敦을 중심으로

Abstract

Entering the Kangxi(康熙)’s age, the major forces that had been at odds with Qing were subjugated one after another. Kangxidi started the reform work in step with the conquest of the outside world. In 1670, the Cabinet and the Hanlinyuan(翰林院) were restored, and in 1678, Han Chinese scholars were assigned to the Hanlinyuan through the boxuehongcike(博學鴻詞科). Scholars gathered at the Hanlinyuan were put into national compilation such as Daqinghuidian(大淸會典), Mingshi(明史) and Daqingyitongzhi(大淸一統志). The reform work in the 1670s also caused a change in relations with Joseon. In 1678, Kangxidi dispatched Han Chinese Son Chi-Mi(孫致彌) to collect Joseon’s verses and various literature. The collected texts were then shared with the scholars of the Hanlinyuan. Also, after restoring the Hanlinyuan and Cabinet in the 1670s, civil service officials began to be elected envoys to Joseon. These changes mean that Joseon and Qing have emerged from their previous conflicting relationships. Therefore, delicate work is needed to deal with changes in the perception of Joseon during the Kangxi’s age. However, the work was not done effectively because the records of the envoys of the Qing Dynasty were rare. To solve this problem, this study found Poetical Works of Yijietang(益戒堂詩集) written by Kuiju(揆叙), compare it with Akedun(阿克敦)’s Voyage to the East(東游集) and explore its meaning. Kuiju and Akedun served as scholars at the Hanlinyuan and visited Joseon as envoys during the reign of Kangxi. When they visited Joseon, they wrote poems about their feelings, collected them, and published them in a collection of poems. However, there was a difference in the way the two expressed Joseon. In Kuiju's case, the meaning of space was strongly emphasized throughout the history of Joseon. On the other hand, the case of Akedun was to recognize the space in the present state of Joseon. The difference between Kuiju and Akedun was due to the background of the times. Since Kangxidi began to pay attention to Joseon culture in the 1670s, Han Chinese scholars working in the Hanlinyuan collected and shared various information on Joseon. Their efforts bore fruit through Mingshi edited by Wan Sitong(萬斯同). In the process, Manchurian scholars began to understand the long historical context of Joseon and China through their collaboration with Han Chinese scholars. Kuiju also got information about Joseon through Han Chinese scholars. Thus Kuiju's perception of Joseon was projected by Han Chinese scholars, and his records also reached the stage of imitating those of the Ming Dynasty period. However, when Akedun is active, it is a departure from the level that imitates records from the Ming Dynasty period. Akedun broke away from the traditional perception and began to look closely at Joseon. This can be said to have developed to a level where Manchurian scholars do not rely on Han Chinese scholars when they recognize Joseon. In other words, Akedun has reshaped his perception of Joseon with new information he has collected.