조선시대의 사관과 사관정신 연구

Abstract

The main purpose of this study is to classify and analyze resistance cases of chroniclers in the Chosun Dynasty in the frame of 'chronicler's consciousness' and suggest it as the model of Capaism. This study was motivated by the belief that Korean media at a great crisis could be restored if it was given a transfusion of chronicler's consciousness in the Chosun Dynasty. Although chroniclers in the Chosun Dynasty had very poor coverage surroundings beyond comparison with today's journalists, they produced 『Joseon Wangjo Silok(the Annals of Chosun Dynasty』recognized as the flower of 'the Memory of the World' and gave the mirror of history to posterity. Chroniclers in the Chosun Dynasty showed chronicler's consciousness sometimes by sacrificing their lives with the pen platform of unbiased writing and stern criticism. They showed strictness that recorded King's request 'never for recording'. Their pen believed that 'writing correctly as it was(unbiased writing)' was the strongest and rightest power of the pen. Chroniclers were as an awn to the king because their entrance to the political field itself functioned as the check of royal authority. Although the increase in the scope of entrance was ended in a victory for chroniclers in King Jungjong, the process was a thorny path. They had to gain the 'pass' to the king's audience hall and private quarters where political affairs were made, public hearing where suspects charged with grave crimes were questioned, and a government office dealing with personnel administration with blood and sweat. The entrance to king's audience hall and government office is a problem for today's journalists to solve. Chroniclers also presented themselves surely in informal meetings such as the exclusive meeting with the king at the request of subjects, an audience with the king at the request of the king, the honored visit by the king, or art performance, making the king and powerful vassals annoyed. It originated from the perception that there was no a private field in the king's words and deeds. The exclusive meeting and audience are accepted as formal meetings in the contemporary media. The chronicler leaving the greatest footprint in the process of the dispute of expanding the scope of entrance was Min In-Saeng. He went into exile because he peeped into the room to cover of King Taejong's private quarters and appeared in the king's hunting ground, hiding his face. He believed that "there is only the sky(people) on the chronicler". Then, is 'people' 'the sky' to today's journalists? Chroniclers greatly strived to improve conditions of writing the outline of history. Although they made a ceaseless efforts to change "last in-first out" to "last in-last out" to enter the king's audience hall, they failed. But they were rewarded with good fruits in the posture of writing the outline of history that "the chroniclers should write from their seat" 100 years after the foundation of the Chosun Dynasty. 'Minsu Saok‘, one of two representative serious slips of the pen during the Chosun Dynasty, was the affair that chronicler, Minsu rewrote the outline of history partially for fear of damaging from his outline of history including his name but his consciousness of unbiased writing that scolded King SMuoejo's mutual assistance through the outline of history should be reevaluated. It should be noted that Muo Sahwa, the greatest slip of the pen in the Chosun Dynasty was re-illuminated by 'memory movement' by Sarim(Confucianism). 「Jouijemun」written by Kim Jong-Jik was the starting point of 'the memory movement' and it was expanded from the opposite to the Court, leading to Muo Sahwa. In King Seongjong, the fact that the preceeding chronicler, Kim Il-Son put 「Jouijemun」 in the outline of history was found in the course of compiling 『Seongjong Silok(the Annals of King Seongjong)』 and Kim Il-Son was accused of high treason. He answered that "recording all things was the traditional obligation of chroniclers" by King Yeonsan's hearing and died a glorious death as the symbol of chroniclers in the Chosun Dynasty. Like this, chroniclers in the Chosun Dynasty had a firm faith system as a chronicler that 'the territory of chronicler recording history is unlimited' with values that 'no exceptions before history'. Considering that the crisis of Capaism has brought about the retreat of Korean media, which in turn has set back Korean democracy, the only effective means to cope with the crisis is 'to build Capaism'. According to empiricism, if Capaism is built strongly and soundly, such a crisis can be plowed through. Again it is a great wish to make Capaism stand by grafting chronicler's consciousness in the Chosun Dynasty into today's Capaism.