earticle

영어

Liu Degong had made three trips to China, and written three records of Journey to Yan. The first record was written when he was sent to Shenyang as an envoy in 1789, which was Record of Luanyang (also named Travel Notes on Yilou), however, the text of which had been lost. In 1790, he was sent to China for the second time with Piao Qijia, and during this visit, he communicated with more than 40 Chinese literaties. Afterwards, he had written Poems and Notes on Jounery to Rehe. The last visit he had made as an envoy was taken place in 1801 with Piao Qijia. In-depth exchanges had been conducted with more than 40 Chinese literaties. He had written Another Journey to Yantai. The experiences of these three missionaries enabled Liu Degong to have a preliminary understanding of the political and cultural situation in East Asia. In the eyes of the North Korean literaties, China had finally split into two that were no longer overlapped, one of which was historical and the other was realistic, the Qing dynasty. They followed the former culturally and surrender politically to the latter. But after three trips to China, Liu Degong had seen that the historical China was drifting away with the increasingly declining style of its study and was also going to collapse in the turmoil in reality. Through these questions, he imagined that “North Korea”, which was not submerged in the cultural community but classified as a cultural community. It has shown the cultural consciousness of intellectuals in the modern transitional period. This article uses his two narrative works based on his Chinese experiences to trace back the Korean literati's understanding of China in the 18th century, and their gradual separation from “East-Asian civilization common circle” thinking of the Middle Ages, the process of building their modern “imaginary community” such as building their own countries and nations.

한국어

유득공(1748-1793)은 중국에 세 차례 출사하였으며 연행록 세 권을 저술했다. 첫 번째 연행은 1789년 심양에 다녀온 것인데 『난양록』(灤陽錄)을 저술했다고 전해지지만 원본은 유실되어 찾아 볼 수 없다. 두 번째는 1790년 박제가(1750-1805)와 함께 중국에 출사하여 40여명의 중국과 외국 문인들과 교류하면서 『열하기행시주(熱河紀行詩注)』를 남겼고, 마지막으로는 1801년 박제가와 함께 출사하여 중국의 40여명의 문인들과 교류하고 『연행재유록』을 저술하였다. 세 번의 출사 경험을 통하여 유득공은 동아시아의 정치, 문화 형세에 보다 전면적인 인식을 가지게 되였다. 중국학자 葛兆光의 주장에 따르면 조선은 청나라를 두 가지 시야로 나누어 보고 있는데 하나는 일시적인 패업을 이룩한 정치적인 강국으로서의 청나라이고 하나는 ‘만세태평’의 유가사상을 추구하는 문화상징으로서의 중화이다. 전자는 조선이 정치적으로 막 부득이 따라야 하는 존재이고 후자는 문화적으로 조선이 추구하고 배워오던 역사맥락속의 상징적 존재이다. 그러나 세 차례에 거친 청나라 연행은 유득공의 기존 인식을 뒤엎어 버렸으며 정치적으로나 문화적으로 점점 쇠퇴하여 가는 청나라를 발견하게 하였다. 뿐만 아니라 그는 몽고와 회회가 문화적으로 궐기하고 있다고 판단하였으며 이를 기초로 동아시아 문화가 다원화로 발전하고 있다고 생각하고 조선도 자신의 문화적 가치를 알려야 한다고 판단하였다.