隱逸에서 逸民으로: 명말 강남 지식인의 정체성 만들기 — 陳繼儒의 『逸民史』를 중심으로 (Seeking the Identity of Intellecture in Late Ming Seen through Chen Ji-ru’s History of Yimin 逸民史)

서지정보

· 발행기관 : 한국중국학회
· 수록지 정보 : 중국학보 / 102호 / 123 ~ 144페이지
· 저자명 : 신주리

초록

본 논문에서는 陳繼儒(1558~1629)의 『逸民史』에 수록된 일민을 은일이 아니라 일민으로 독해함으로써 생성되는 맥락을 분석하고, 이를 명말 강남의 출사하지 않은 지식인들의 모습과 유비하여 그들의 정체성 만들기의 과정으로 해석하였다.
『일민사』는 정사 「은일전」으로 이어져 온 ‘은일’의 전통을 수용하면서도, 정사 「은일전」에 수록되지 않았던 인물을 정사의 기타 열전에서 가져와 배열함으로써 은일의 외연을 확장하였다. 정사 「은일전」이 은일의 과정 및 결과에 초점을 두어 ‘은일’이라는 행적 그 자체에 가치를 두고자 했다면 『일민사』에 재배치된 인물의 행적은 은일이 전제됨으로써 그 초점이 은일 여부가 아니라 은일하여 어떻게 무엇을 하였는가로 이동하고 일민이라는 새로운 맥락이 생성된다.
일민은 출사하지 않음으로 ‘避世’하지만 그들의 일상을 이루는 개별적이고 구체적인 ‘장소’들로 들어찬 다른 ‘세상’에서 윤리적 행위의 실천을 통해 그들이 몸담고 있는 ‘세상’, 즉 鄕村을 변화시킴으로써 지식인으로서의 새로운 정체성을 획득한다.

영어초록

This paper tries to investigate the identity of intellectual who basically existed outside bureaucracy in Late Ming, through History of Yimin逸民史 compiled by Chen Ji-ru(陳繼儒: 1558~1629). The identity of intellectual in the Chinese civilization was based on existed inside bureaucracy, I tried to interpret ‘Yimin’ in History of Yimin is to reconstitute the identity of intellectual in the Chinese civilization, especially who existed outside bureaucracy in Late Ming.
History of Yimin is the chronicle created by adding more than 190 people from Biography of Recluse 隱逸傳 and 160 people from other Biography列傳 in History. In this paper, through analyzing the formation and characters in History of Yimin, its meaning was considered.
First of all, recluse in Biography of Recluse and Yimin History of Yimin both were the hidden ones from the world. They have in common that they almost never have government post, but it becomes the basic background in the context of History of Yimin. The more remarkable point is Yimin have in common that their life is focused on specific actions based on their own ethical beliefs. It could be classified into filial piety, good faith, the field of writing and education, it means that Yimin of in History of Yimin live independent life, who care for their families and local communities as ethical. Moreover families and local communities are edified through Yimin’s ethical life. Therefore they could be reinterpreted as ethical model in History of Yimin, not recluse in Biography of Recluse.
For recluse in Biography of Recluse, ‘the world’ is an abstract and ideological space, whereas for Yimin History of Yimin, the local community is not space, but point where concrete time and social network unfold. It is a place is space where specific experiences take place rather than a fixed location. Therefore the space of daily life of Yimin in History of Yimi acqaired the placeness.
Consequentially, Yimin in History of Yimin is to reconstitute the identity of intellectual in the Chinese civilization, especially who existed outside bureaucracy in Late Ming.

참고자료

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