지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The purpose of this thesis is to investigate Lee Ki Kyung, who was the representative figure of Kongsu-Line(攻西派) during the Chosun Dynasty. His Chuska movements were recorded against the Western learning(西學) and Christianity between Jeongjo's and Sunjo's reign. In 1787, He revealed his Chuksa ideas by disclosing the Banhoi Event(泮會事件) to Hong Nak An. Four years later there took place the Jinsan Event(珍山事件) in 1791, in which he made a bond with Hong Nak-an and argued for strong Chuska movements, thus being regarded as the representative Kongsu-Line figure in the days.
Those actions of his are beyond normal expectations since he not only was from Kiho-namin but also formed solid relationships with Jeong Yak Yyong and Lee Seung-hun that were also from the Namin family making exchanges with them when he was young. Despite that background, however, he was active with attacking the Chinsu-Line(親西派), most of which were from the Kiho-namin, at the event of Jinsan and Persecution of 1801. His unusual attacks can't be explained only by the difference between them and him in accepting the Western learning. In his days the power structure of Chosun was owned by 'Chae Je Gong - Jeong-jo'. There were some political patties such as Noron(老論) that were deeply against with the structure. In particular, there were complaints even among the same Namin people, and they were mostly came from the Hong In Ho group. Even though Lee Ki Kyung was not one of them, his knowledge of Chinsu-Line corresponded with Hong's political grounds and thus they formed an alliance in attacking the Chinsu-Line.
But it's not that he was leading the attacks in the front line from the beginning. In 1787 when it was four years before the Jinsan Event, he happened to witness the Banhoi Event meeting where Jeong Yak Yong and Lee Seung Hun were giving lectures about the Western learning. At that time, Hong Nak An wanted to inform the fact to the royal court, but Lee managed to calm down him and stopped him from doing it. And he had talks with his friend Jeong Yak Yong and asked him stop his pursuit of it, saying it's bad for him. By the way, his attitudes changed completely at the event of Jinsan in 1791. He made strong arguments that the Chinsu-Line should be punished along with Hong Nak An. He didn't stop there by disclosing the old Banhoi Event and spread the list of those who had something to do with the Western learning. But he was hated by King Jeong-jo and became the only person of the Kongsu-Line that was exiled.
To retrospect, the Jinsan Event was a turning event for him since he was able to be recognized as the representative Kongsu-Line figure and formed solid relationships with the line instead of the old Chinsu-Line. Even though he was exiled to a remote place after the event, he expanded his Chuksa activities that had been limited within the political area to the literary area by writing Byukigasa(闢異歌辭). The work was the foundation upon which he published the Byukwipenn(闢衛編), which has been one of the important documents in the history of Christianity and politics of Korea since 180l.
Those actions of his are beyond normal expectations since he not only was from Kiho-namin but also formed solid relationships with Jeong Yak Yyong and Lee Seung-hun that were also from the Namin family making exchanges with them when he was young. Despite that background, however, he was active with attacking the Chinsu-Line(親西派), most of which were from the Kiho-namin, at the event of Jinsan and Persecution of 1801. His unusual attacks can't be explained only by the difference between them and him in accepting the Western learning. In his days the power structure of Chosun was owned by 'Chae Je Gong - Jeong-jo'. There were some political patties such as Noron(老論) that were deeply against with the structure. In particular, there were complaints even among the same Namin people, and they were mostly came from the Hong In Ho group. Even though Lee Ki Kyung was not one of them, his knowledge of Chinsu-Line corresponded with Hong's political grounds and thus they formed an alliance in attacking the Chinsu-Line.
But it's not that he was leading the attacks in the front line from the beginning. In 1787 when it was four years before the Jinsan Event, he happened to witness the Banhoi Event meeting where Jeong Yak Yong and Lee Seung Hun were giving lectures about the Western learning. At that time, Hong Nak An wanted to inform the fact to the royal court, but Lee managed to calm down him and stopped him from doing it. And he had talks with his friend Jeong Yak Yong and asked him stop his pursuit of it, saying it's bad for him. By the way, his attitudes changed completely at the event of Jinsan in 1791. He made strong arguments that the Chinsu-Line should be punished along with Hong Nak An. He didn't stop there by disclosing the old Banhoi Event and spread the list of those who had something to do with the Western learning. But he was hated by King Jeong-jo and became the only person of the Kongsu-Line that was exiled.
To retrospect, the Jinsan Event was a turning event for him since he was able to be recognized as the representative Kongsu-Line figure and formed solid relationships with the line instead of the old Chinsu-Line. Even though he was exiled to a remote place after the event, he expanded his Chuksa activities that had been limited within the political area to the literary area by writing Byukigasa(闢異歌辭). The work was the foundation upon which he published the Byukwipenn(闢衛編), which has been one of the important documents in the history of Christianity and politics of Korea since 180l.
목차
1. 머리말
2. 이기경의 척사관 형성
3. 공서파 형성에 끼친 영향
4. 맺음말
ABSTRACT
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