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「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.
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
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 (16)
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