『열하일기』의 〈皇城記〉, 청 왕조 정통론 = A study of 〈The Record of the capital of Qing dynasty(皇城記)〉 in 『Yeolha-ilgi(熱河日記, the diary of a travel to Beijing and Chengde)』 of Yeonam Park Jiwon(燕巖 朴趾源, 1737~1805)

다국어 초록 (Multilingual Abstract)

「The Record of the capital of Qing dynasty」 is an article of 『Yeolhe-ilgi』 of Yeonam Park Jiwon(燕巖 朴趾源, 1737~1805)' writing. He arrived at Beijing, the capital of Qing dynasty on August 1, 1780. He wrote this article the day. He said in it that a few sages set up the Sinic civilization, while many fools had carried on the Sinic civilization, who had pursue their own interests instead of following of former sages' mind. And he also talked about a grand scale of Beijing and the status of Qing dynasty as a ruler of China. His statements signified that Qing dynasty was a successor to the Sinic civilization like many fools. He said, so to speak, that the orthodoxy of Qing dynasty had to be recognized.
It was his agenda that he proved that Qing dynasty was also a successor to the Sinic civilization. People of Chosun dynasty generally had believed that Only a Han Chinese dynasty could became a successor to it. But He said that Han Chinese dynasties and barbarian dynasties had ruled China by turns, and that as they was equal for foolishness except a few sages, so there was not only no difference between the two dynasties, but also no connection between the blood and the qualification of succession
More surprisingly, he regarded Qing dynasty as a practicing follower of Confucius. The contemporary intellects of Chosun dynasty looked at Qing dynasty in view of the doctrines of great land to change the barbarians(尊周攘夷), which was regared as the teachings of Confucius. So the doctrines of Confucius was not recognized to be a compatible concept with the orthodoxy of Qing dynasty
But Park had an different angle on the problem. He thought that though Qing dynasty was a barbarous in the blood, it had already practise the teachings of Confucius, and so transformed into a successor to Confucius. He believed that there was no conflict relationship between the doctrines of Confucius and he orthodoxy of Qing dynasty, and there was only a succeeding relationship between the two.
The argument for Qing dynasty in 『Yeolha-ilgi』 build up to a climax in this article. During the travel to Beijing, he was absorbed in thinking of what Qing dynasty was to Chosun dynasty, and of how Chosun dynasty could appreciate it. It was the result of an immense amount of labor that He raised the doctrines of Qing dynasty's transforming into the Sinic civilization, and suggested to recognize the orthodoxy of Qing dynasty.

목차 (Table of Contents)

• 1. 서론
• 2. 연구사의 점검
• 3. 중화문화의 본질, 창시와 역사적 전개
• 4. 청 왕조 정통론
• 5. 황성과 청 왕조의 역사적 정치적 위상
• 6. 결론
• 참고문헌

참고문헌 (Reference)

1 이현식, "？虎叱？, 청나라 인식에 관한 우언" 한국한문학회 35 (35): 317-346, 2005

2 金明昊, "열하일기의 문체에 대하여-호곡장론을 중심으로 In: 한국근대문학사의 쟁점" 창작과비평사 161-178, 1990

3 서현경, "열하일기 정본의 탐색과 서술 분석" 연세대학교 대학원 2008

4 신연우, "연암 박지원의 <호곡장기> 연구" 15 : 277-294, 2000

5 이현식, "연암 박지원 문학 속의 백이 이미지 연구" 국학연구원 (123) : 337-343, 2004

6 이현식, "박지원 산문의 논리와 미학" 이회문화사 333-363, 2002

7 이현식, "문승상사당기, 대비와 가변성의 미학 In: 박지원 산문의 논리와 미학" 이회문화사 333-363, 2002

8 徐長輔, "薊山紀程"

9 金景善, "燕轅直指"

10 朴趾源, "燕巖集"

11 李家源, "燕巖小說硏究" 을유문화사 77-, 1965

12 김동석, "熱河日記의 서사적 구성과 그 특징" 한국실학학회 (9) : 111-114, 2005

13 金明昊, "熱河日記 硏究" 창작과비평사 123-, 1980

14 淸, 于敏中, "日下舊聞考" 北京古籍出版社 1981

15 이현식, "『옥갑야화』, 교역 대상으로서의 청나라에 관한 이야기" 한국고전문학회 (33) : 257-290, 2008

16 이현식, "『열하일기』의 「제일장관｣, 청나라 중화론과 청나라 문화 수용론" 국학연구원 (144) : 55-90, 2008