【作者】 许明哲；

【导师】 金柄珉；

【作者基本信息】 延边大学 ， 亚非语言文学， 2009， 博士

【摘要】 朴趾源生活的时代及写作《热河日记》的年代,是朝鲜封建社会行将步入近代社会的历史交替时代,也是长期占统治地位的朱子学开始遭受质疑,新旧思想理念发生碰撞的价值转换时代。思想理念的转换和社会结构的转型这一特殊的历史背景,对待满清统治下的中国的观念上的认识,与通过燕行的亲身体验之间的差距,造就了朴趾源矛盾的心态,而这种心态又直接反映在《热河日记》之中。在特殊的历史时代,依据作者本人特殊的生活经历和思想历程而完成的《热河日记》,无论从作品所引发的社会效应,还是从作者个人的文学创作活动,都具有非同小可的重要价值。就目前国内外学术界对朴趾源及其作品的研究(包括《热河日记》),可以说是硕果累累。在这种情况下,笔者仍选择朴趾源的《热河日记》作为研究的对象,与其说是在重新规定它的文学价值,倒不如说是为了对作品内在的文化价值和时代意义,做一些深层次的探究和系统的阐述,进而扩充《热河日记》在历史转折时期所具有的近代启蒙价值和意义。通过对《热河日记》的文化阐释,笔者所要达到的期望值有两点:一是要正确解读朴趾源的内在精神世界,二是用“利用厚生”这一红线把《热河日记》中所承载的文化意蕴贯穿起来,并对其做出客观的历史的评价。[第一章绪论]任何伟大的思想或作品的诞生,都离不开作者的人生体验和思想历程,离不开作者的生活环境和文化背景。在特殊的时代背景下出生在特殊的名门家族里,并接受特殊的教育而成长的朴趾源,从思想理念和价值追求上都处于边缘化,对主流文化具有强烈的批判意识。作者站在时代的前沿,吸收先进的科学成果(地园地动说)、文学理论(现实主义文学)、文化思潮(实学),反思传统的思想理念和秩序观念(华夷论),积极倡导具有时代意义的北学思想,为批判传统理念和秩序,建构新的社会秩序,指明了方向。[第二章《热河日记》创作背景]与其他的燕行录相比,朴趾源的《热河日记》有它自身的独到之处。首先,与其他燕行录的作者相比,朴趾源的身份是布衣,因此,鲜有官方的色彩。其次,燕行经过了盛京—北京—热河等可以表征当时代中国的政治、经济和文化主流的地方,完成作品前后花了整整四年的时间。第三,记载的内容包罗万象,其体裁也是五花八门。通过作品,我们既能了解中国社会的诸多方面,又能感受到作者内心的忧患意识,同时还能享受到作者独特的文章风格。[第三章《热河日记》著述及构成]作为实学家的朴趾源致力于“利用厚生”,并把具体实施的对策放在北学中国。朴趾源所提出的北学思想,是建立在他对当时代清朝的客观认识之上。朴趾源冲破传统的华夷论,以道器分离的方式来号召学习清朝先进的文物制度。朴趾源在《热河日记》中把北学的内涵如实地展现出来,但凡利于国、厚于民的东西,都是我们学习和引进的对象。[第四章《热河日记》与北学]但是,抛开书中所涉猎的百科全书般的知识领域,深层次地去探究《热河日记》内在的逻辑线索时,就能够发现“利用厚生”这一思想红线。这一红线不仅贯穿于百姓的日常生活密切相关的器物文化,而且还贯穿于两种文化对话的始终。如果我们沿着这一红线去理顺《热河日记》中所反映的异域文化,则可以清晰地把握住当时中国的器物文化、民俗文化、艺术文化。[第五章《热河日记》中的异域文化]当然,作者要想践行北学中国之理念,接受清代中国的先进文物,则必须扫清各种阻碍势力。这里既包括那些主张尊明排清的两班士大夫,还包括约束人们思想的封建统治秩序。对传统的主流价值观念和现存制度的批判及否定的基础上,作者为我们塑造了新的知识人追求的人格形象,以及正德能够得以弘扬的无人岛式的理想社会。[第六章《虎叱》、《许生传》的文化透视]对于18世纪后期的朝鲜封建社会而言,“北学中国”无疑是对先进文化的一种渴望。但是,现实和理想之间往往存在一种反差。朝鲜和清朝之间互动的“中心—边缘”关系,直接影响到包括朴趾源在内的朝鲜文人的价值深处。对朴趾源而言,清朝先进的文物的接受,仅限于“利用厚生”层面上,实现正德还得依赖于朝鲜所承袭的朱子学。这正是朴趾源所面临的工具理性和价值理性的裂变。而这种裂变最终造就了一个矛盾的朴趾源形象。[第七章批判与重建(代结束语)]本论文在前人研究的基础上,试在如下方面有所创新:一是客观地解读朴趾源心目中的清朝形象;二是客观公正地揭示《热河日记》的文化意蕴;三是探讨朴趾源人格裂变的深层文化因素。更多还原

【Abstract】 During the time that Park Ji-won lived and Jehol Diary was written, Korean society is being transferred from feudalism to modernism and long dominantstatus of Neo-Confucianism was being questioned. It is the turn of history and the collision of new and old thoughts. Such special historical backgrounds—conversion of thinking and philosophy, change of social structure, gap between original opinion to China ruled by Qing and personal experience of traveling to China, caused Park Ji-won’s contradict attitudes which are directly reflected in his writing of Jehol Diary.Jehol Diary was written in the special period and based on Piao’s special experience and thought course. Jehol Diary has very important values from the perspective of social effects and Piao’s individual literature activities. With regard to the study of Park Ji-won and his writings (including Jehol Diary), there are affluent results achieved by academic community at home and abroad. Under such context, this author still selected Park Ji-won and Jehol Diary as research subject, the main purpose is not only re-evaluating its literature value, but also exploring deeply and systematically its inner cultural values and its significances on that time, and even enriching its enlightenment values and significances on the turn of the history.In Chapter one, this author tries to do such work as following: first, correctly decipher Park Ji-won’s inner spiritual world; second, evaluate cultural significance carried in Jehol Diary run through by Liyonghousheng(利用厚生), use natural resources and technology effectively so that people may enjoy relative abundant material life) from the perspective of subjective and history.Chapter two introduces the background of Jehol Diary. Any great thoughtor writing work must be born by the author’s life experience, thought course, living environment and cultural background. Park Ji-won was born of special noble family in the special time and grew up under special education. He has great critical consciousness of mainstream culture and is marginally situated in the aspect of thinking and philosophy value pursuing. Standing at the front of his time, Piao absorbs developed scientific achievements, literature theories(Modernism literature), trends of cultural thoughts (Pragmatism), review of traditional thinking and philosophy and order conception (Huayi Viewpoints, Concerning the Han People and Minorities) , advocates actively Northern Learning, gives the direction to criticize traditional thinking and order and reconstruct new social order.Chapter three states the content and structure of Jehol Diary. Comparing with other Yanxinglu (Koreans’ travelogue in Qing China) , Jehol Diary is unique. Firstly, the commonalty status of Park Ji-won is different from other authors, which makes his writing few of official color; secondly, Park Ji-won spends all of four years in writing Jehol Diary which covers Chinese political, economic and cultural centers then(including Shengjing, Beijing and Jeho);thirdly, the content is comprehensive and the writing style is various. By this writing, we can learn various aspects of Chinese society, feel the author’s inner minds of potential perils, and also enjoy the author’s particular writing style.Chapter four explains the relations between Jehol Diary and Northern Learning. As a pragmatist, Park Ji-won attends to Liyonghousheng and turns special measures to Northern Learning. Northern Learning proposed by Park Ji-won is based on his opinion of Qing Dynasty then. Park Ji-won breaks through traditional Huayi Viewpoints, calling for studying Qing’s advanced cultural systems by the way of Daoqifenli(道器分离). Park Ji-won expresses the meaning of Northern Learning in Jehol Diary, that is, anything that is beneficial to country and people should be studied and introduced.Chapter five reveals foreign culture in Jehol Diary. Laying aside the field of encyclopedia-like knowledge covered in Jehol Diary and explore in depth the inner logical clue, we can find that Liyonghousheng is the mainline of the writing which runs through not only the object culture closely related to the populace daily life but also cultural dialogues between two cultures all the ways. If we organize foreign cultures reflected in Jehol Diary along Liyonghousheng, various cultures like object culture, folklore culture and art culture can be clearly grasped. Chapter six is related to cultural perspective of Huchi (《虎叱》)and Xushengzhuan (《许生传》) . It is obvious that various obstructed forces must be cleared off if the author’s opinion of practicing Northern Learning and absorbingQing Chinese advanced object and culture. The obstructed forces in this placeincludes those military and gentry classes claiming for admiring Ming and refuting Qing and feudalism ruling order that restrain people’s thinking. By criticizing and repudiating traditional mainstream values and ideas and the existing systems, the author portrays a new intellectual image and the perfect society onan imaginary island.Chapter seven is equal to the conclusion. For the Korean feudalism Society at the end of the eighteenth century, Northern Learning is no doubt a desire for the advanced culture. However, there is a contrast between reality and ideality. The relations between china and Korea which is also stated as center and edge relations have a directly influence on the deep heart of Korean literati. For Park Ji-won, the introduction of Qing’s advanced culture is limited to Liyonghousheng and turns realizing Zhengde(正德) to New Confucianism.This is just the fission of instrumental rationality and value rationality Park Ji-won is facing, which finally moulds Park Ji-won’s contradiction.On the previous research findings, this dissertation tries to do some creative work as followings: firstly, decipher subjectively the Qing’s image in the eyeof Park Ji-won; secondly, impartially reveal cultural significance of Jehol Diary; thirdly, explore deep cultural factors which formed Park Ji-won’s fission of personality.更多还原