연암 박지원 소설에 대한 계층인식의 틀

Abstract

This study aims at reviewing Yeonam‘s works for historical social realities which Yeonam with learning and virtue and talent couldn’t but describe using satire and comedy among many descriptive techniques, unlike the existing researches on his works which imply a fixed idea that his works are typical of satirical stories. Yeonam's works in the late Joseon period present as crucial issues conflict in the social status system and inequality of sexes as the traditional value was heavily shaken along with many new historical phenomena including formation of cities and changes in agricultural villages due to economic growth based on capital, the fall of the aristocratic class (yangbans), and the rise of the new rich peasantry among merchants, craftsmen, and farmers including the middle class and low-level officials, and describe efforts to deal with the issues, which are examined as follows. First, Chapter 1 as an introduction outlines the writer's historical and social background based on the existing researches and sets and raises questions in a comprehensive way. Second, Chapter 2 as the main discourse makes considerations in two paragraphs. Considerations are made for awareness of the temporal reality in the ruling and ruled classes through each story. Third, Chapter 3 provides an opportunity to recognize anew the fact that Yeonam's works have given infinite literal inspiration to us for more than two century and determines its standing in the Korean literary history and true meanings and values. Fourth, Chapter 4 as a conclusion summarizes the discussions in this study and looks at historical and social realities at that time through Yeonam's own life and works. His works provides criticisms and solutions to absurd social realities. He also emphasizes that social decay originated in the ruling class and hopes that they would return to statesmen that they should be. Both Majangjeon and Yedeokseonsaengjeon observe sincere lives of people at the then lowest class, discover true humanity among them, and paradoxically criticize negative and hypocritical lives of the ruling class in the indirect way. As a work with a strong characteristic of social enlightenment, Yedeokseonsaengjeon addresses and criticizes yangbans' hypocritical and corrupt lives through a sincere life of a citizen, Eom Haeng-su, In particular, it reflects the people's consciousness, importance of sale in lots, and interest in agriculture in suburban areas as his viewpoint is converted into that of a realist in pursuit of practical science. Gwangmunjajeon criticizes a large group of people who covet honor and slander and are jealous toward others but never reflect their negative behavior through faithful behaviors and living within his means of Gwangmun on a low social position. Yangbanjeon tries to charge yangbans who look like a legendary hermit outwardly with falsehood, satirize their inability and idleness, and restore their slackened morality. However, the work also contains another suggestion that those challenging yangbans' authority should refrain from behaviors to destruct social order and be encouraged to live a contented life with their forgotten duty. As a work with his idea of practical science concentrated after he had been Yeongyeong, Heosaengjeon demands moral awakening in the ruling class looking away from the real and people but putting party interests first and suggests a desirable image for society. First, he reveals and criticizes that cornering and hoarding as a social pathological phenomenon is economic equality caused by chronic inconsistency of the then distribution structure. Second, the desire for an ideal society aims at making strong criticism against the then irrational society by realizing real impossibility in an inhabited island. Finally, he indicates recklessness of the impossible theory of the subjugation of the northern areas by obstinate statesmen and criticizes falsehood and incompetence of the ruling class. Hogil shows the essence of satire which characterizes Yeonam's works, scolds Confucian scholars filled with hypocrisy and affectation, and furthermore urges them to make self-awareness and reflection of negative human nature found in society. It is noteworthy that his works try to change awareness according to historical and social realities and the resultant general trend of social status differentiation in a literal way and that the changes in awareness developed into awareness of human nature. Ultimately, Yeonam's works are paradox of inconsistency of the then real society and social purification in pursuit of ideal Confucian society. His works are mental fruits of a writer, and are remarkably valuable as literature pursuing the spirit of practicality and reflecting a will to aspire after modern society based on realism of practical science. Literary works have widely been used as a means of suggesting a writer's consciousness for a long time. That is because there is no other thing than writer's works that can best reflect his or her awareness of the real in a concrete way. We have invested a large amount of time and efforts in finding out what Yeonam truly demanded from society through many existing books and theses. Nevertheless, we are absorbed in researches to fill the lack. Respect should be paid to Yeonam in that his view of society evoked not a few echoes in the world and provided opportunities to change conception continuously rather than being content with the real passively. But the existing assessment and evaluation is recognized anew and reevaluated over time and Yeonam's works cannot but go through such a trend. Recently, this leads to changes in the existing evaluation of his works. A wider view and active attitude should be taken to review his works.