일본학(和學)의 성립과 북학(北學)의 전개: 신유한․원중거․박제가를 중심으로

초록

Travelog may not be a systematic description due to the differences of its historical background and observers’ emotional experiences, but offers a vivid information reflecting the alien residents’ cultural, psychological attitudes and feelings. For instance, there are a lot of comments concerning Japanese red-light district and Joseon’s gisaeng (geisha) in Shin Yuhan’s travelog (1719) and Kim Ingeom’s (1763) unlike the established travel essays. On the other hand, Won, Junggeo declares his own travelog spares any sexual expressions, which is quite different from these two writers’ descriptive stances. It can be speculated that there is a considerable gap between Won’s attitude toward Japanese custom in view of Neo-Confucianism and Shin’s way to close his psychological distance by encountering heterogeneous Japanese culture personally. Park possibly got information concerning Japan from Won having worked together with him at Gyujanggak Library, but the former’s view of the world differs from the latter’s. It is extraordinary that Won criticized Japanese Confucian scholars but offered his friendly dedication to Japanese genre painting from the Shogunate regime. In addition, public reproach that Park’s writing owes much to Ming’s convention is in line with Won’s disregard for Japanese Confucian scholar Ogjusorai of the time as heretical. When Jeongjo announced his restoration policy to check the classical scholars’ mores, Park didn’t assume his introspective posture in contrast with the others. This presents his will to communicate with a new world by keeping up distance with the Joseon’s hierarchical and conservative culture. In that regard, Park’s mental attitude is similar to Shin’s rather than Won’s sticking to Neo-Confucian position. His recognition of Joseon’s old enemy countries Japan and Qing Dynasty as its friendly ones reflects his introspection to overcome the difficulties his own native land faced at that time.

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