다산 정약용의 역사의식과 경세론

Abstract

The purpose of this paper is to explore Dasan Jeong Yak-yong's historical consciousness and the theory of economic administration. After passing the throne in 1789, Jeong Yak-yong experienced various government positions and made a selection as a prominent official. However, after Jeongjo's death, he fell victim to party strife and left in exile. Through his long life of 18 years in Gangjin, where he was exiled, he pursued all his heart and soul for the basic scriptures of Confucianism, and made academic efforts on Gyeonghak and Gyeongsehak through various writings. The late 18th and early 19th centuries, when Jeong Yak-yong led his life, corresponded to the process of decline or collapse of the Joseon feudal system. Joseon society, which had two major wars, the Imjin War and the Byeongja Horan, was struggling to escape the recession due to the breakdown of order in its own fields. Jeong Yak-yong, who appeared in these circumstances, longitudinally inherited Hyungwon and Ik and laterally consumed Bukhak and Seohak, compiling the newly emerging Silhak ideology at the time. Jeong Yak-yong presented various views on the economic situation, especially trying to cope with it with great interest in issues related to the premise. His theory of despotic reform can be divided into a sedentary system and a static system. In conceiving the sedentary system, he tried to exclude the simultaneous exploitation and exploitation of land at the time by breaking down private land ownership and choosing a joint cultivation and distribution method accordingly. Such a sedentary system insisted on joint production and distribution based on the amount of labor, reduction of tax rates and supplementation of problems in the Gunpo system, encouraging commerce and industry, and revitalizing the division of labor. And after the sedentary system, he saw the lives of farmers in exile and systematized his studies, seeking more realistic and high-law alternatives. The alternative he proposed is the static system, which has an important significance in that it presented detailed and specific reform plans for the structural contradictions of society, such as the rich, the poor, and the poor and corruption. Meanwhile, Jeong Yak-yong newly interpreted the concept of the democratic people and changed their perception. He asked the essential meaning of the ruling system by asking the question, "Is the Mokmingwan for the people? Is the people for the Mokmingwan?" between the king and the leader who governs the people and the people who are under the rule. Thus, the Mokmingwan, which should be there for the people, extorted the people's wealth and exposed the paradoxical reality supported by the people, accusing the contradiction of the reality that the political principles of the classical 'people's basicism' that are so natural are ignored. Jeong Yak-yong's way of responding to the live-action reality was to thoroughly embody Confucianism's democratic ideology of women with the motto of stabilizing people's livelihoods in the times in which he lived.