반구서원(盤龜書院) 건립(建立)과 반구대(盤龜臺) 상징화(象徵化)에 대한 소고(小考)

오상욱 ( Sang Uk Oh ) 한국한문학회 2016 韓國漢文學硏究 Vol.0 No.62

1702년 金志를 비롯한 彦陽의 유림들은 반구대 상징화의 발판을 마련하였으며, 1712년에는 언양의 반구대와 관련된 三賢(圃隱ㆍ晦齋ㆍ寒岡)을 모신 반구서원을 건립하고, 이듬해 1713년에 위패를 봉안하였다. 그리고 동 시기에 集淸亭이 건립되면서 반구대 상징화는 절정을 이뤄 반구대를 찾는 문인들은 더욱 많아진다. 특히 良洞문인들이 조상참배와 도통연원을 목적으로 반구서원을 찾아 참배하고, 반구대의 경치를 즐겼고, 빼어난 경치를 품은 반구대 일원은 포은과 반구대가 結付되어 지금도 많은 사람들에게 膾炙된다. 앞서 언양의 유림들은 울산부의 구강서원 건립과 사액을 받은 일에 대해 자극 받아, 언양 역시 서원을 건립해 지역의 발전과 자신들의 입지를 확보하고자 하였다. 이런 상황에 三賢과 언양의 관계를 지나치게 천착해 의도적으로 반구대와 결부시켜 반구서원을 건립하였다. 서원 건립 후 三賢의 참배로 반구대가 명성을 얻었고, 집청정이 건립되면서 반구대는 언양의 명소로 탈바꿈한다. 결국 포은과 반구대를 천착하면서까지 언양과 반구대를 연결짓고자한 의도는 언양유림의 순수하지만 모순된 마음에서 빚어진 결과였으며, 이는 단순 지방유림만의 문제가 아니라, 재지사족과 가문 존속의 연관관계에 의한 집단행동이었음을 직시해야 할 것이다. In 1702, yurim (Confucian scholars) including Kim Ji in Eonyang prepared the base of Bangudae Symbolic drawings. In 1712, they founded Banguseowon enshrining three wise men (Poeun, Hweje, and Hangang) related with Bangudae, and, in 1713, the next year, enshrined mortuary tablets of the three wise men. And, in the same period of time, Jipcheongjung was constructed, and Bangudae symbolic drawings became famous, attracting increasing number of Confucian scholars. In particular, scholars living in Yangdong visited Banguseowon to pay respect to Hweje, their ancestor, and for dotongyeonwon, and to enjoy the beautiful scenery around it. Bangudae and its surroundings are still popular for its beauty and because Poeun is enshrined. Yurim of Eonyang, triggered by the fact that yurim in Wulsan had founded Gugangseowon and received the hanging board of it from the king, wanted to found a seowon to develop Eonyang and secure their status. To found the seowon, they arbitrarily connected the relationship between the three wise men and Bangudae. When the seowon was founded, Bangudae became famous. With the construction of Jipcheongjung, Bangudae became a famous spot in Eonyang. The willingness of them to connect Eonyang and Bangudae even by linking Poeun and Bangudae was derived from pure but contradictory intention of yurim of Eonyang. We need to understand their actions as a collective behavior motivated by the linkage of the local scholar group and survival of status of family statuses.

당주(당洲) 박종(朴琮)의 「청량산유록(淸凉山遊錄)」 연구

오상욱 ( Sang-uk Oh ) 동방한문학회 2016 東方漢文學 Vol.0 No.67

Dangju Park Jong(1735~1793), a writer from Hamgyong was implicated in "Jeongyyu conspiracy" and was exiled to Younghae, Gyengbuk for 16 years as 3000li(li : Korean traditional metric system unit, about 400m) exile felon. When he was impoverished and distressed in the exile, he had help from chief Buddhist monk of Yugeum temple and local aristocrats of Younghae(Andong Kwon family, Jeonju Ryu family, YoungYang Nam family etc). With this as a momentum, he started to socialize with the writers of Youngnam province and had academic exchange with them. Park Jong who loved the nature, sometimes climbed the Hyungjebong Peak with the writers to distract his mind from suffocating life of exile. Park Jong who admired the landscape came to yearn for the study of Toegye and Youngnam academic groups through the Yeongnam literators, and finally, he makes hard decision to go for the 23 days of travelling to Cheongnyang mountain on August 1780. This is how 「Cheongnyangsanyurok」 was created, which has its significant value as it was written by travelling during the exile. The book expresses the respect toward Toegye after Park Jong travelling around Chengnyang mountain, Baegundong Soewon, and Dosan Soewon, and became a chance to reestablish the Origin of Ethics. Also, the book has its value as significant historical material which contains information of local culture such as Tabaeksan History Archives and Buseoksa Temple. Especially, among the numerous travelling writing pieces of Chengnyang mountain, this book is written in outstanding writing style and the travelling range from YeoungHae to YoungYang, BongHwa, YoungJu, Andong will be remembered as totally different journey of Chengnyang mountain.

尙古堂 金光遂의 古董書畵 趣味와 繼承에 대하여

오상욱(Oh, Sang-uk) 한국고전번역원 2015 民族文化 Vol.46 No.-

본고에서는 尙古堂의 家系와 당시 교유한 인물들을 중심으로 18세기 고동서화가 갖는 의미와 그가 조선의 문인들에게 끼친 영향에 대해 살펴보았다. 조선후기 고동서화 수집가로 알려진 김광수는 명나라 尙古 華珵(1438~1514)을 私淑하고 본받았다. 好古에 마음이 있었으며, 이로 인해 벼슬을 버리고 유불도[三敎]에 몰두한 것과 고동서화를 소장하고 감상하는 공간을 따로 마련한 것들을 비교해보면, 그는 화정을 닮아가려하였다. 그리고 수집벽은 가문과 부친 金東弼(1678~1737)의 영향을 받았고, 조선후기 고동서화의 취미에 대해서 후대에 여러 문인들에 끼친 영향은 실로 컸다. 李德履, 南泰寬, 李匡師, 李德懋, 柳得恭, 朴齊家, 徐常修, 李廷燮 등의 문인들에게 고동서화의 취미를 유행시키고 전파하는데 영향을 끼쳤으며, 나아가 「청명상하도」라는 서화를 통해 朴趾源, 李德懋, 洪大容, 李東山, 趙榮祏, 金昌業, 曹命采등 고동서화의 취미 소장자를 밝히고, 훗날 「청명상하도」가 서상수에게 계승되었듯이 지식층의 고품격문화인 고동서화 취미를 계승한 것에 큰 공이 있다. 18, 19세기에 많은 수집가와 감식 전문가들이 등장하지만, 고동서화 개척자 겸 수집가이면서 옛것에 탁월한 재주와 취미를 겸비한 자는 金光遂였다. 특히 그는 서화 그리고 청동 골동품을 소장하고 수집하는 癖이 있었는데, 그의 호 ‘尙古堂[옛 것을 숭상하다]’을 보면 얼마나 옛것을 좋아하였는지를 단적으로 잘 알 수 있다. “세상 모두가 나를 버렸듯이 나도 세상에 구하는 것이 없다. 그러나 내가 風雅를 선양하여 태평시대를 서로 이어놓음으로써 300년 조선의 풍속을 바꾸어놓은 일은 먼 훗날 혹시라도 나를 알아주는 자가 있을 것이다.”라며 스스로 300년 조선의 풍속을 바꾼 일, 즉 조선후기 문인들에게 고동서화 수집벽으로 확실하게 각인시킨 김광수였다. 18세기 고동서화가 갖는 의미는 골동품을 단순한 사치품으로 여기지 않고, 선인들의 고아한 格調와 韻致가 깃든 高玩品으로서, 性情과 好古의 趣味를 길러주고, 風流와 情趣 있는 생활을 느끼게 하는 媒介物이었다. 또 단순한 수집보다는 그 眞髓를 향유할 수 있는 안목과 진위를 가릴 수 있는 정확한 감식력을 갖출 것을 강조하였다. 이렇듯 고동서화의 완숙한 취미를 위해서는 충분한 수집욕과 소장욕이 필요하며, 문인 취향과 밀접한 관계를 갖고 전개되었던 고동서화의 수집에서 김광수라는 인물이 여러 고동서화를 소장하고서 문인들 사이에 볼거리로 제공하고, 함께 감상하면서 고동서화에 대한 인식은 더욱 높아져 갔다. 나아가 고동서화 취미는 한층 豊饒해졌고, 문인들의 격을 높이는데 일조하였으니, 상고당이라는 고동서화 수집가의 작은 행동이 조선의 문인생활에 큰 변화를 일으켰으며, 고동서화 취미 유행에 있어 교두보 같은 역할을 하였다. This study will explore the meaning of old paintings and calligraphic works in the late Joseon period. Focus will be placed on the collector Sanggodang Kim Gwang-su(1699-1770) and the influence he had on the literary men with whom he interacted. Kim Gwang-su, well known in the late Joseon as a collector of old paintings and calligraphic works, took the Ming literatus Hwajeong (Hua Cheng 華珵, 1438-1514) as his model. His decision to resign his office, immerse himself in the three religions of Confucianism, Buddhism and Taoism, to enjoy antiquities and establish a separate place in which he could both store and appreciate old paintings and calligraphy, was modeled on Hwajeong’s life. His mania for collecting was probably influenced by his father Kim Dong-pil (1678-1737). Kim Gwang-su in turn influenced future generations by his taste in old paintings and calligraphy. In particular, his mania was taken up by Lee Deok-ri, Nam Tae-gwan, Lee Gwang-sa, Lee Jeong-seop, Lee Deok-mu, Yu Deuk-gong, Park Je-ga, and Seo Sang-su. The painting Spring Festival along the River (cheongmyeong sanghado) made a great contribution by transmitting high cultural tastes to intellectuals such as Seo Sang-su as well as Park Ji-won, Lee Deok-mu, Hong Dae-yong, Lee Dong-san, Cho Young-seok, Kim Changeop and Cho Myeong-chae. Among many collectors and connoisseurs of the 18th and 19th centuries, Kim Gwang-suwas known as a pioneering collector of old paintings and calligraphic works who had remarkable taste. In addition to the old paintings and calligraphic works already mentioned, he also collected bronze antiquities. His pen name, Sanggodang (Hall of Reverencing Antiquity), reflects this interest. His collecting mania changed 300 years of literati custom. He commented on this himself, saying: “Just as the entire world abandoned me, so I have nothing to seek from the world. But someone far in the future will probably recognize me for changing three hundred years of Joseon customs by taking the lead in connecting peaceful eras.” The antiques were regarded not only as simple luxuries but also as works of art transmitting the nobility and refinement of their predecessors, which served to help people develop their character, arouse their interest in enjoying old items and provide refined tastes and an elegant life. Emphasis was placed on training artistic judgment in enjoying the essence of the art and on developing a correct appreciation in ascertaining the truth rather than simply collecting items. A strong desire to collect and possess items was required to obtain maturity in taste with regard to old paintings and calligraphic works. Except for Kim Gwang-su, almost nobody had collected and appreciated paint, calligraphic works, and antiquities on the basis of wide-ranging knowledge. It would not be an exaggeration to say that he set off a boom for collecting old paintings and calligraphic works in the Joseon period. He served as a bridge, connecting contemporary literati with the old paintings and calligraphic works that had come into fashion. It is a considered opinion that the simple fact of Kimg Gwang-su’s collecting old paintings and calligraphic works made a huge difference in Joseon.

당주(鐺洲) 박종(朴琮)의 「미호유록(渼湖遊錄)」 연구

오상욱 ( Oh Sang-uk ) 동방한문학회 2019 東方漢文學 Vol.0 No.78

咸鏡道 鏡城 출신의 儒學者 鐺洲 朴琮(1735~1793)은 함경도를 벗어나 澹窩 洪啓禧(1703~1771)와 渼湖 金元行(1702~1772)의 문하에 수학하면서, 楊州 洛口의 江泉亭과 미호의 石室書院을 오고가며 여러 문인들과 교유하였다. 「渼湖遊錄」은 경치유람뿐 아니라, 미호 선생을 만나면서 학문의 폭을 넓히는 데 상당한 기여가 있었고, 미호 유람 이후 고향으로 돌아온 박종은 벗들과 함께 隱寂寺와 深源寺 등에서 주자서를 읽고 베꼈다. 당주는 1763·1765·1768년 3차례에 걸친 미호 유람을 통해 『大學』과 『中庸』 문답을 시작으로 『禮記』와 『儀禮』 등 喪·祭禮에 관해 주로 물었으며, 미호 유람에 앞서 1754년엔 「燭龍堂日錄」에서 『중용』 공부를 하였고, 1757년엔 미호 선생을 찾아 수학하였다. 1763년에 첫 번째 미호를 유람하며 아름다운 풍광을 즐겼고, 1765년에 두 번째 미호를 유람하며 학문의 폭을 넓혔다. 이후 1767년 여러 벗과 함경도의 은적사에서 독서하며 주자서를 외웠으며 「隱寂寺讀書錄」, 주자서가 담긴책상자를 들고 雪峰山[劍峯山] 深源寺에 들어가 이눌과 주자서를 읽고 여러 벗들과 주자서를 베낀 사실 「深源寺讀書錄」 등을 각각 기록으로 남겼다. 특히 세 번째 미호 유람에서는 그동안 경전의 의심나는 부분을 해소하며 학문의 발전을 이뤘으며, 주자서를 보급한 정황 등은 한층 더 미호 유람을 빛냈다. 당주는 수려한 龜溪江亭을 보기위해 미호 유람을 결행하였지만, 정작 미호 선생을 뵙고 학문적 가르침을 받는 從遊가 미호 유람의 주목적이었다. 그는 관북의 벽촌에 살면서 스승 삼기가 어려워 碩學의 학문적 가르침을 받기위해 낙구와 미호를 오갔으며, 유람을 통해 산천의 경치를 즐기면서도, 궁극적으로는 학문의 발전에 중점을 두었다. 그리고 6년에 걸친 세 차례의 미호 유람은 주자서 등의 서적보급을 통해 함경도의 낙후된 학문을 일으키는 데에 일조하였다는 의의를 갖는다. Dang Joo Park Jong(1735~1793), a Confucian scholar who was born in Gyungsung, Hamgyung-do, interacted with a variety of scholars studying under Dam Wa Hong Gye Hee(1703~1771) and Mi Ho Kim Won Hang(170 2~1772) out of Hamgyung-do and being between Ganchonjung at Nakgu, Yangchon and Sukshil school at Miho. ‘Mihoyoorok’ contributed not only to provide with excursion but also to expand his study scope after meeting with the teacher Miho, and he read and copied the books of Zhuxi with his friends at the places like Eujok temple and Shimwon temple returning home since Miho excursion. Dang Joo asked mainly on funeral rites and ancestral rites such as ‘Book of Rites’ and ‘Yili’ starting from questions and answers of ‘Great Learning’ and ‘Doctrine of the Mean’ by Miho excursion in 1763, 1765, and 1768 for three times. Also, he studied on ‘Doctrine of the Mean’ at Chokryongdangilok in 1754 prior to Miho excursion and sought Miho teacher in 1757 for his study. He enjoyed the beautiful scenery of Miho traveling there at the first time in 1763, and expanded his study scope upon the second traveling Miho. Since then, he read and memorized the books of Zhuxi with his friends at Eujok temple in Hamgyung-do in 1767, came to Shimwon temple at Sulbong mountain (Mt. Gumbong) carrying the book box including the books of Zhuxi to read them together with Lee Nul, and recorded ‘Book review at Shimwon temple’ which copied the books of Zhuxi with his friends. At this time, the experiences and knowledge in Miho were influenced significantly, especially highlighting Miho excursion more with the situation to supply the books of Zhuxi. In addition, he achieved the progress of his study resolving the questions on the scriptures at the third travelling Miho. Dang Joo implemented to travel Miho to see the beautiful scenery of Googyegangjung, however, the main objective of the travel was ‘enjoying together’ to see the teacher Mi Ho and to take the lessons from him. Because he lived in the remote countryside of Gwanbuk which was hard to get lessons from his teacher, he came and went to Nakgoo and Miho to learn the lessons from the master. He enjoyed the scenery of the nature by excursion, and also empathized to progress his study. Therefore, what he tried to achieve from Miho excursions three times for six years were to develop the straggling study in Hamgyung-do and to contribute to supply the studies as well as the books of Zhuxi.

鐺洲朴琮의 東京遊錄硏究

吳尙昱(Oh Sang Uk) 동양한문학회(구 부산한문학회) 2016 동양한문학연구 Vol.43 No.-

『鐺洲集』에 나타난 함경도 문인 鐺洲朴琮(1735~1793)의 산림처사적 삶과 山水癖을 조명하면서, 遊記文學으로써 東京遊錄이 갖는 價値와 意義에 대해 살펴보았다. 鐺洲朴琮은 鏡城양반출신의 가난한 유학자로써 곧은 志操로 학문연구에 평생을 바쳤으며, 평소 벼슬엔 별로 뜻이 없었고, 故鄕鏡城鴻湖의 鐺洲에 ‘無求窩’와 ‘觀善齋’를 짓고, 山林處士를 자처하며 자 연과 더불어 살다간 선비였다. 훗날 丁酉逆變으로 뜻하지 않은 오랜 유배를 당하였지만, 오히려 학문에 더욱 邁進하고, 자연을 벗 삼아 자신의 정체성을 찾는 새로운 기회로 삼았다. 그는 남다른 산수의 취미가 있어서 팔도로 유람을 다녔으며, 그의 산수벽은 白頭山遊錄· 東京遊錄· 淸凉山遊錄등 많은 遊記作品을 저술하는 원동력이 되었으며, 그 가운데 1767년에 지은 東京遊錄은 함경도인 박종이 겪은 유람 가운데 최장거리 여정이었고, 자신에게 있어서도 많은 의미를 갖는 유람이었다. 특히 9월 25일 함경도 蘭村을 출발해서 關東八景과 慶州 를 거쳐 12월 24일 洛口의 江泉亭으로 돌아오는, 총 91일이 소요된 장거리여행으로 주목할 만한 가치가 있으며, 긴 여정의 기록을 項目別敍述을 선택하여 여러 일정과 경로를 중심으로 구분해서 서술하였으며, 산수의 풍광과 주변 유적 등을 사실적으로 묘사한 것이 특징이다. 또한 박종은 동경 유람을 통해서 산수를 즐기면서도 함경도인의 기상을 찾고, 나아가 자신의 뿌리를 찾고, 학문에 대한 끊임없는 열정을 재확인하는 기회로 삼았다. 즉 표면적으로는 문학적 遊記작품을 저술해, 훗날 자신처럼 유람할 후인들을 위해 안내지침서 같은 역할을 하였으며, 내면적으로는 유람을 통해서 심신을 기르고, 옛 선배들의 자취를 따르며, 학문의 연장 선상으로 함께 느끼고 배우면서 산수 유람의 진정함을 얻고자 하였다. By illuminating Dangju Park Jong's life of ascetic and the nature described in Dangju Collection , I focused on the value and significance of Donggyeongyurok . Dangju Park Jong(1735~1793)is a poor Confucian scholar from Seoul who put himself in studying literature for whole life, did not have a will for government post, built "Muguwa" and "Guanseonjae" at his home town Dangju, lived a life of ascetic and nature. Later, he was forced into exile during the Jeongyu Treason Incident, but he made it a chance of his life time to find his own identity among the nature and found his own way for studying . He was especially attracted to the beautiful landscape, so he travelled every coroner of the land, and his love of landscape became a motivation to create various travel literature such as Beakdusanyurok , Donggyeongyurok , Chengliangsanyurok . The Donggyeongyurok he wrote in 1767 described the longest travel Park Jong expereinced, and has the most significance to himself. Donggyeongyurok describes a 91 days travelling which starts from September 25th in Nanchon to December 24th in Gangchenjeong, Nakgu which has significant value. Park Jong did not describe the travelling in order of date, but choose to describe by items, which he classified various itineraries and route, and he described the landscape and historic monuments very realistically. By travelling donggyeong, Park Jong did not only enjoyed the landscape, but also found the spirit of HamKyeongdo people, found his own roots, reassured his passion toward the academics. Also, his travelling literary pieces played their roles as a guide book to the next generation for travelling like himself, and internally, he strengthened his physical and minds, followed the trace of his seniors, felt and learned the genuine of travelling as part of his studying.

영상에 대한 Semantics 축적이 가능한 Relevance Feedback

오상욱(Sangwook Oh),정민교(Min Gyo Chung),설상훈(Sanghoon Sull) 한국멀티미디어학회 2005 멀티미디어학회논문지 Vol.8 No.10

Chimera 격자 기법을 이용한 Car-like body 주위의 전체 유동 해석

오상욱(S.W. Oh),박원규(W.G. Park) 한국전산유체공학회 1997 한국전산유체공학회 학술대회논문집 Vol.1997 No.-

This paper describes analysis of complex flow around Car-like body using Chimera grid technique. As a computational algorithm, Pullboat and Chaussee's Diagonal algorithm is selected to reduce computational time. Introducing hole points flag to this Diagonal algorithm, an algorithm for Chimera grid is generated easily. This study solves 3-D unsteady incompressible Navier-Stokes equations on a non-orthogonal curvilinear coordinate system using second-oreler accurate schemes for the time derivatives, and third/second-order scheme for the spatial derivatives. The Marker-and-cell concept is applied to efficiently solve continuity equation. The fourth-order artificial damping is added to the continuity equation for numerical stability. It bas concluded that the results of present study properly agree with physical flow phenomena.

학업을 중단한 한국 청소년의 건강상태와 건강행위 특성

오상욱(Sang-Wook Oh),소은선(Eun-Sun So) K교육연구학회 2023 사회과학리뷰 Vol.8 No.4

본 연구는 학업을 중단한 우리나라 청소년들의 건강을 유지 ·향상하기 위하여 이들의 건강과 건강행위 특성을 파악하는데 목적이 있다. 제8기 국민건강영양조사(2019~2021년) 자료를 활용하여 교육 수준에서 초등학교 재학과 2/3년제 대학교 이상을 제외한 만 12~18세 청소년 1097명 중 졸업 이후 학업을 지속하지 않거나 자퇴하였다고 응답한 53명을 학업 중단 대상자로 하였다. 학업중단에 관련이 있는 특성을 확인하고자 복합표본 로지스틱 회귀분석을 실시하였다. 연구 결과, 학업을 중단한 청소년들은 학업을 지속하고 있는 청소년에 비해 최근 1년간 필요한 의료서비스를 이용 받지 못한 경험이 많았으며(OR: 6.77, 95% CI: 1.84-24.93, p= .004), 음주 빈도는 최근 1년간 음주 경험이 많았고(OR: 3.02; 95% CI: 1.00-9.08, p= .050), 신체활동은 주 3회 미만일 가능성이 높았다(OR: 3.77; 95% CI: 1.44-9.89, p= .007). 이러한 연구 결과는 학업중단 청소년들의 건강상태와 건강행위가 더 취약함을 의미하며, 이들에 대한 필요 의료서비스를 받도록 권장하고, 음주 예방과 신체활동 활성화를 위한 교육과 예방 및 관리 프로그램 제공이 정책적으로 요구된다는 것을 시사하고 있다. The purpose of this study is to identify the health status and health behavior characteristics of Korean adolescents who have dropped out of school in order to maintain and improve their health. Using data from the 8th National Health and Nutrition Examination Survey (2019-2021), a total of 1,097 adolescents aged 12 to 18 years old, excluding those attending elementary school and 2/3-year college or higher, are eligible in terms of education level. Among these, 53 people who responded that they did not continue their studies after graduation or dropped out were subject to discontinuation of studies. Complex sample logistic regression analysis was conducted to identify characteristics associated with dropping out of school. As a result,, adolescents who dropped out of school were more likely to have not received necessary medical services in the past year compared to adolescents who continued their education (OR: 6.77, 95% CI: 1.84-24.93, p = .004). Additionally, they were more likely to have consumed alcohol in the past year (OR: 3.02; 95% CI: 1.00-9.08, p = .050) and to engage in physical activity less than three times a week (OR: 3.77; 95% CI: 1.44- 9.89, p = .007). These research results mean that the health status and health behavior of adolescents who have dropped out of school are more vulnerable, and it is recommended that they receive necessary medical services and provide education and prevention and management programs to prevent drinking and promote physical activity. It indicates that it is required.

사용자 메타데이터를 이용한 효율적인 채널 선택 기법

오상욱(Sangwook Oh),최만석(Manseok Choi),조소연(SoYoun Cho),문영식(YoungShik Moon),설상훈(Sanghoon Sull) 한국방송·미디어공학회 2002 방송공학회논문지 Vol.7 No.2

관북유학자(關北儒學者) 당주(당洲) 박종(朴琮)의 생애(生涯)와 도학연원(道學淵源) 고찰(考察) -『당주집(당洲集)』을 중심(中心)으로-

오상욱 ( Sang Uk Oh ) 우리어문학회 2016 우리어문연구 Vol.54 No.-

『당洲集』의 著者 당洲 朴琮(1735~1793)은 咸鏡道 鏡城 출신의 유학자로 18세기關北地方 유학에 영향을 끼친 인물로, 華谷 朴興宗(1600~1687)과 松巖 李載亨(1665~1741)을 私淑하였으며, 農巖 金昌協(1651~1708)과 陶菴 李縡(1680~1746)의 학풍을 이어받았다. 그리고 안동의 陽坡 柳觀鉉을 비롯 영남 남인들과도 교유하 였으며, 澹窩 洪啓禧(1703~1771)의 제자가 되었고, 이후 스승 澹窩를 따라 上京해서 楊州의 江泉亭과 渼湖의 石室書院을 중심으로 渼湖 金元行(1702~1772)을 비롯해 많은 문인들과 교유를 하였으며, 經史에 禮學에 뛰어난 선비였다. 하지만 그는 선비로써의 立身揚名을 시험하였으나, 함경도 문인으로써의 상황을 직시해벼슬을 포기하고, 관북문인으로써 지조와 절의를 지켰으며, 朱子學을 배우고 禮學을 실천하는 전형적인 유학자이면서 山林處士의 삶을 살아간다. 훗날 1777년에 담와의 손자[洪相範]가 정조시해미수사건을 일으킨 일로 인해 연루된 자들 모두가 죽임을 당할 때에, 박종만은 節義를 지키다 寧海로 16년간의 기나긴 定配에 처해지지만 곧은 의지로 더욱 학문에 邁進하고, 자연을 벗 삼아자신의 정체성을 찾는 새로운 기회로 삼았으며, 配所에서 餘生을 보내다 타계한다. 이처럼 당洲는 평생토록 학문을 궁구하고 벼슬에 연연하지 않은 함경도인의 강인한기개와 절의를 가졌으며, 그의 인물관과 의식세계는 함경도 문인의 특징을 대변하기에 충분하다. 그는 담와, 미호 兩先生을 스승으로 모시고 龜溪 洪季修, 鳳巖 韓夢麟, 楡軒韓夢弼, 畏菴 洪章海, 疏江 金鍾健, 漁南 李식, 蘆厓 柳道源 등 많은 문인들과 교유하며 학문 활동을 펼쳤으며, 고향에 돌아와서는 당주서당 등을 통해 많은 후학을 가르쳤다. 그의 학문은 훗날 관북부자 龜巖 李元培(1745~1802)를 거쳐晦堂 玄翊洙, 屯塢 林宗七(1781~1859)로 계승되는 밑거름이 되었다. 이러한 당주 박종의 道學淵源은 우암 송시열과 농암 김창협을 중심으로 화곡 박흥종 - 송암 이재형 - 도암 이재 - 담와 홍계희, 미호 김원행 - 당주 박종순의 학문적 연원을 가지며, 당주 박종은 18세기 北關四賢의 맥을 이었으며, 관북학문을 履修·傳授한 정통성을 지닌 관북유학자였다. 『Dang-Ju Collection』 of Dang-Ju Park Jong (1735~1793) was born in Kyungsung, Hamkyung Province. As Confucian scholar, he had influence over the 18th century Kwanbukregion Confucianism. With Wha-kok Park Hung-jong and Song-am Lee Jae-hyung as a model, Park Jong succeeded to the academic traditions of Kim Chang-hyup and Do-am Lee Jae. And he kept company with Youngnam the Southerners as well as Ahndong Ryu Kwan-hyun and became the pupil of Dan-wha Hong Kye-hee. Later, he followed his master to the capital and had social intercourse with many men of letters such as Mi-ho Kim Won-hang in Kang Chun Jeong and Mi-ho Soeksil Seowon in Yang Ju. Although he tried to achieve fame and prestige as scholar but gave up a government post, facing up to the reality that he was a man of letters from Hamgkyung Province. He kept his principle and belief as Kwanbuk literator and lived a typical life of Chusa as Confucian scholar, learning the teachings of Chu-tzu and practicing Yehak. In 1777, when all the accomplices were punished to death due to the attempted murder of King Jeong-jo by the grandson (Hong Sang-bum) of Dam-wha, only Park Jong was loyal] to his principle and was banished to a territorial waters for 16 years. However, he was more engrossed with learning with upright volition, taking advantage of the banishment as a chance to find his identity while keeping company with nature. He spent the rest of his days in the place of exile and passed away. He showed a strong will of spirit and principle of a Hamkyung-dorian, mastering learning for all his natural without clinging to a government post. Therefore, his character and consciousness are enough to represent the distinctions of Hamkyung-do men of letters. He was associated with many men of letters including Dam-wha, Teacher Mi-ho, Kwi-kye Hong Kye-soo, Bong-am Han Bong-rin, Ku-am Lee Won-bae, Yang-pa Ryu Kwan-hyun, Ye-am Hong Jang-hae, and Ur-nam Lee Kyung-bo. In addition, he trained disciples in Dang-Ju Village School. His academic disciplines paved a ground for succession to Dun-oh Lim Jong-chul through Ku-am Lee Won-bae. Such academic principles of Dang-Ju Park Jong had been handed down from mainly U-am Song Si-yeulm and Nong-am Kim Chang-hyup and also Wha-kok Park Hung-jong, Song-am Lee Jae-hyung, Do-am Lee Jae, Dam-wha Hong Kye-hee, Mi-ho Kim Won-hang and to himself. Dang-Ju Park Jong was a Kwanbuk Confucian scholar of legitimacy among the scholars who succeeded to Kwanbuk Sahyun, learned and passed down Kwanbuk literature in the 18th century.