南北朝末一隋初의 過渡期的 士大夫像 : 顔之推의 『顔氏家訓』을 中心으로 Especially based on the Family Instructions of the Yen(顔氏家訓 Yen-Shin Chia-Hsun) writtens by Yen Chih-t'ui(顔之推) = A Picture of the Scholar-Official(士大夫 Shia-Ta-Fu) in the Transitional Period of Late Nan-Pei Ch'ao(南北朝) and Early Sui(隋)
저자
朴漢濟 (서울大 人文大)
발행기관
학술지명
권호사항
발행연도
1979
작성언어
Korean
KDC
331.5
자료형태
학술저널
수록면
89-162(74쪽)
제공처
소장기관
This study aims to understand comprehensively some aspects of change especially through the mental change of the ruling class of the day by analyzing Yen-shih Chia-hsun written by Yen Chi-t'ui, a scholar-official who lived in the disintegrated period of the Great family Arisocrats'(門閥貴族, Men fa kuei tsu) society in the later term of Nan-pei Ch'ao and the earlier term of Sui. Yen Chih-t'ui belonged to the aristocrats of the Southern Dynasties. He candidly accepted his position deprived of the priviliges and benefits bestowed upon the ruling class and tried to adapt himself to the change of his society.
In this study I focused on four points which have been neglected in the precedent studies achieved by other scholars.
(1) Did the period force the scholar-officials to modify their views on learning? If so, how was the case of Yen Chih-t'ui?
(2) How did he come to cope with the seemingly incompatible problem of compromising the loyalty to the dynasty and the king and the preservation of himself and his own family?
(3) How was his economic capability necessary to stand on his own? And to what extent did his economic capability make differences from that of other scholar-officials in the former days? And what was his view on economy?
(4) In the state of disintegration of a family or a clan caused by the war, what change did the consciousness of a family or a clan undergo?
The results of my study focused on the above four points can be summarized as follows:
First, Yen chin-t'ui held fast to the view that scholarship can be functioned as arts in the hour of war in order to maintain his status as a scholar-official; therefore, `the ability of discussing the old and writing poems' (談古賦詩 T'an ku fu ship) becomes an important weapon; however, scholarship is more than that; if a scholar-official acquires learning, if should be useful for him to speak and act(言行有得) by broadening his mind and brightening his eyes(開心明目) and also he ought to have the ability of discussing the great issues involving success or calamity and debating the relative advantages and disadvantages of policy (吉凶大事議論得失). In order to achieve these, learning that saves the degenerated society and corrects the vulgar customs (濟世成俗) more than anything else must be established. Yen Chih-t'ui expressed such views in the articles on literature and also showed this attitude in the process of receiving Buddhism.
Secondly, in the time of Nan-Pei Ch'ao, the Aristocrasts were not loyal to one dynasty and one king because of (1) the extradynastic exclusive occupation of the government posts, (2) the shortness of the dynasty, and (3) the general scholastic tendency that denies the mundane values as in Buddhism and hsu¨an-hsu¨eh (玄學). What with his family tradition emphasizing loyalty and his close relations with king Hsiaug-tung, (湘東) Yen Chih-t'ui might be expected to keep his loyal duty but he did not perform his faithful duties to King Hsiang-tung fully on the grounds of not leaving his family forlorn on the road. Later on, engaged in the government posts of the Northern Dynasties, he intentionally disconnected himself with the loyal relation to the king and was consistent in deporting himself for the preservation of himself and his own family so called Ming the pao shen. (明哲保身) Of course he did not deny the idea of loylaty itself. He admitted the loylaty as a Principle, but he tried not to fall into the entangled situation which needed special loyalty all the way through his later life.
Thirdly, Yen Chih-t'ui cast his criticism on the lack of economic sense of the aristocrats of the Southern Dynasties, and agreed with the Northerners on their way of life based on land. He had no choice but to live on stipend, but in time he was denied such a life. So he was led to adherence to land. He secured some wealths necessary to live a scholar-official life and tried not to isolate himself from land.
Fourth, while consciousness of a family or a clan was strong in the society of the Northern Dynasties, it was comparatively weak in the society of the Southern Dynasties. It was due to the influence of Buddhism and hsu¨an-hsu¨eh, the exclusive occupation of the government posts by some specific families, as a result of it the weakening of the -family or clan consciousness, and the loose close-knitted consciousness within the community on account of the abundant resources. Yen Chih-t'ui's family were separated one another in the midst of war and so it was difficult to live together all the families. Therefore, his family instructions were directed toward the life of a small family consistently. He was not conscious at all of the clan groups or local community as the foundation of launching off into the central political circle.
The picture of a scholar-official showed in Yen Chi-t'ui reflects the change of the transitional society passing from the age of Nan-Pei Ch'ao to the age of Sui-Tang, (隋唐) and can be looked upon as the foreboding index of the new order and the views of value.
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