李承延의 생애와 <嶺對>에 나타난 영남인식

• 영문명: A Study on Lee Seung Yeon's Life & Awareness toward Yeongnam Province as Melted into “Yeong Dae”(嶺對)
• 발행기관: 대동한문학회
• 저자명: 金周富(Kim, Joo boo)
• 간행물 정보: 『대동한문학』大東漢文學 第37輯, 253~285쪽, 전체 33쪽
• 주제분류: 어문학 > 한국어와문학
• 파일형태: PDF
• 발행일자: 2012.12.30

국문 초록

剛齋 李承延(1720~1806)은 경상도 상주지역 출신으로 도학과 문장을 추구하며 『강재유고』를 남긴 남인계 文士이다. 정치적으로 허목에게 영향을 받은 고조부 이관징과 증조부 이옥은 17세기 청남계의 핵심인물이었다. 조부 이만부는 18세기 초반 경상도 상주지역에 은거하면서 재경남인과 영 남남인의 학문을 소통하는 가교 역할을 하였다. 이승연은 근기남인 학맥을 계승한 가학적 연원과 戊申亂이후 중앙정계에서 소외되었지만 서원이나 樓亭에서 강학과 시사활동으로 영남남인의 학풍을 계승했다. 또 한양에서 살면서 시로 명성을 드러낸 동생 이병연을 통하여 남인의 영수인 채제공과 남인계 문사인 이헌경･정범조･신광수 등과 편지나 시문을 주고받으며 문학과 사상을 토론하였다. 그가 만년에 온축한 학문을 기울여 창작한 <嶺對>는 18세기의 嶺南士人 영남인식을 분석한 것이다. 이것은 영남의 풍속과 인물을 한시로 형상화한 이만부의 『남풍』 에서 시기와 내용을 확대 해석한 것이다. <영대>는 4,560여 자의 장편 산문이고 그 속에 山川･物産･人物･風俗･文章･道學･古今 등 7개 항목으로 나누어 영남지역의 우수한 문화적 전통을 천명하였다. 정조 때 재경남인의 지식인들 사이에서는 천주교 서적을 학습하는 기풍이 있었고, 게다가 집권세력은 무신란 60주기를 전후로 대구와 합천지역에 戊申平難碑를 세워 영남남인에 대한 부정적인 이미지를 강조하여 남인세력의 정 계진출을 저지하였다. 이승연은 天主學을 배척하는 글을 짓고 또 嶺南疏廳의 유자들과 인식을 공유하면서 <영대>를 창작하여 대응했던 것이다. 이승연은 영남에서 배출된 걸출한 인물과 문장가 그리고 도학자를 시기 별로 열거하면서 17세기까지 풍속과 학문이 성대하였다고 주장한다. 古今論에서 18세기 영남은 정계에서 소외되었지만 미풍양속과 문장도학이 면면히 계승하고 있는 영남사인의 변치 않는 節操에 대하여 강조하였다.

영문 초록

“Lee Seung Yeong”(1720~1806) with the nom de plume of “Gang Jae”(剛齋) is a scholar of Nam In, one of the then political factions, from Sangju, Gyeongsang Province who left behind a collection of poems and proses “Gang Jae Yu Go,” devoting himself to Confucian philosophy and writings during his life. His great-great-grandfather Lee Gwan Jing, who was politically affected by Her Mok, and his great-grandfather Lee Ok were very important figures in Cheong Nam Gye (a branch of Namin) in the 17^th century. His grandfather Lee Man Bu was a 17^th-century scholar acting as a go-between for scholars of Namin living in Hanyang (the then capital of Chosun Dynasty) and Yeongnam Provinces while he retired to a secluded life in Sangju, Gyeongsang Province in early 1700s. The purpose of this study is to analyze 『Nam Pung』 (南風) (an essence of his ideas about literature) and contemplate its structure and background to identify his understanding of Yeongnam Province and his historical awareness he had kept to himself. As a scholar from a prestigious family having succeeding the academic traditions of “Geun Gi Nam In” (scholars of Nam In in Hanyang and Gyeonggi Province), he couldn’t get in government office because, for half a century since 1728 when military vassals' riot (so called “Military Vassals’ Riot”) broke out in Yeongnam, the province had been branded a so-called “Place of Traitors.” However, he didn’t stop succeeding the academic traditions of Nam In in Yeongnam, lecturing and discussing Confucian philosophy and issues at a private Confucian academy or arbor. While living in Hanyang, he also discussed literature and philosophy, exchanging letters and writings with Chae Je Gong, a leader of Nam In, and Lee Heon Gyeong, Jeong Beom Jo and Sin Gwang Su, all of whom are scholars of Nam In, through his brother Lee Byeong Yeon well known for his poems. “Yeong Dae”(嶺對) he wrote late in his life with all his knowledge and experiences represent not only his analysis of awareness that the 18^th-century scholars from the province have toward Yenognam Province, but also his expanded analysis of “Nam Pung”(南風) where Lee Man Bu gave form to Yeongnam’s customs and figures with Chinese poetry. To clarify the excellent cultural traditions of Yeongnam Province, he wrote it into a long piece of prose with 4,560 characters, which could be subdivided into 7 subjects: mountains & rivers, products, figures, local customs, Confucian philosophy and history & contemporary. Under the regime of King Jeongjo, the 22 ^nd ruler of Joseon Dynasty, many scholars of Nam In in Hanyang are among those who studied catholic literature. Moreover, the ruling groups in power erected “Mu Sin Pyeong Nan Bi”(戊申平難碑) in Daegu and Hapcheon to the memory of the 60^th anniversary since Military Vassals’ Riot broke out, and thereby emphasized a negative image toward scholars in Yeongnam Province and stopped them from entering the political world. Along with this, Lee Seung Yeon composed writings, including Yeong Dae, to reject catholicism, and shared the same understandings with Confucian scholars from “Yeongnam So Cheong”(嶺南疏廳). Chronologically listing in his Yeong Dae outstanding figures from Yeongnam Province (including writers and Confucian scholars), he insisted that the same province enjoyed a variety of flourishing disciplines, studies, customs, etc. until the 17^th century. In “Go Geum Ron”(古今論), he also held that the Confucian scholars from Yeongnam Province had their own constant fidelity, succeeding its own social morals & good manners andConfucian philosophy, although they were left out of governmental officein the 18^th century.

목차

국문초록

1. 머리말

2. 강재 이승연의 생애와 저술

3.＜嶺對＞의 체제와 영남인식

3. 맺음말

참고문헌

ABSTRACT

키워드

이승연 강재유고 청남계 영남사인 무신란 소론 노론 영남인식 Lee Seung Yeong Gang Jae Yu Go (a collection of poems and proses) Yeong Dae Nam Pung Cheong Nam Ghye scholars from Yeongnam Province Military Vassals'Riot So Ron No Ron Awareness toward Yeongnam Province 嶺對南風 <嶺對> 『南風』