正祖의 更張策과 王權强化論 - 文武兼全論과 實學的 經世觀을 中心으로

Abstract

Until now, the stream of the study about king Jeongjo, 22th king of Joseon Dynasty has been mainly composed with valuations like that the king was a scholarly king who boosted Neo-Confucianism in later Joseon Dynasty. In other words, many scholars attached their eyes at the point that the king Jeongjo loved just Chu Hsi's admonitions. But the fact that there were many ideological streams in Hongjae-jeonseo, the king's private collection of works notify us a point that we can't keep him in the narrow ideological boundary of the Neo-Confucianism. Many scholars said that king Jeongjo was a scholarly king who definitely believed Chu Hsi and his Neo-Confucianism. Nevertheless, the king tried to find a utopia in the king Sejo's era, earlier Joseon Dynasty. King Sejo, a tyrant worked for the national prosperity and defence than the Neo-Confucian moralism. So most Neo-Confucian literati hated him. But king Jeongjo praised king Sejo for the reason that king Sejo had completed a utopia on the literary and military accomplishments. King Jeongjo at first prepared a military measure to guard himself as soon as he took political power after 12th year of his reign. And he added it with a theoretical works with care, because he didn't want to be killed such as his father, prince Sado. Prince Sado was killed by his opponents, Noron party(the older faction) because prince Sado easily showed the Noron party his hostility. So the Noron party opposed for Jeongjo to accede to the throne, and they tried to kill king Jeongjo even after his inauguration.King Jeongjo needed some method to block their attacks and some theoretical way to make them obey himself. King Jeongjo concealed his hostility to the opponents, the Noron party, and prepared for them steadily. The military measure was a way promptly needed to guard his kingship, the theoretical work was more fundamental method to lead the literati officials. King Jeongjo had a profound knowledge of Chenese classics, so he made a special theory to can make the kingship strong. It was the new interpretation about Chinese classics along with the point of view of practical learning. The king's theoretical work was progressed with moving his father's tomb at the same time. King Jeongjo insisted that practical learning is the essence of Chinese classics, and Chinese classics are the method to learn how to respect kings. King Jeongjo explained that the reason why for confucian literati to respect Chu Hsi was to respect Chinese classics eventually, and the reason why to respect Chinese classics was to respect kings. According to king Jeongjo's explanation, the practical learning now became the essential learning that all the literati should study, and to indulge in the pratical learning was loyal to kings. The theory of literary and military accomplishments and the ideology of practical administration suggested by king Jeongjo as a innovative measure swiftly floated as a prime task to solve the problem of national defence and took a real, theoretical role to make the kingship strong while degrading the exclusive conventional thought focused on the Neo-Confucian moralism as a old fashioned stuff.