본고는 이여빈이 남긴 『취사선생문집』에 나타난 그의 현실인식과 실천정신에 대해 분석한 논문이다. 이여빈은 학계에 잘 알려져 있지 않은 인물일 뿐만 아니라 그에 관한 연구논문도 거의 없는 상황이다. 각종 문집해제나 인명사전, 지방 문화지나 매체 등에 그의 행적이 소개되어 있기는 한데, 이것들은 대체로 『취사선생문집』에 실려있는 연보와 행장을 개략적으로 정리한 것들로서 대부분 그 내용이 엇비슷하여 새로운 자료나 진일보한 연구 결과를 찾아보기는 어렵다. 이에 본고에서는 그의 상소문과 <時事雜錄>, <龍蛇錄> 등의 내용을 종합적으로 분석하여, 거기에 반영된 그의 현실인식과 실천정신을 고찰함과 동시에 지금까지 알려지지 않은 그의 생애 사적과 사상 경향을 규명하는 데 중점을 두었다.
먼저 그의 현실인식은 주로 <시사잡록> 상·하편에 집중적으로 나타나있다. <시사잡록> 상편에서는 己丑獄事와 영창대군의 사사, 인목대비의 유폐, 인조반정 등을 담담하게 풀어나갔고, 하편에서는 과거제도의 폐단과 과거시험의 부정부패, 매관매직에 대해 냉철하면서도 진보적인 관점에서 비판을 하였다. 다음으로 그의 실천정신은 4편의 상소문과 憂國傷世의 기록인 <용사록>, 窮養達施의 처세관에 잘 나타나있다. <용사록>은 바로 유학을 공부한 선비로서 국난의 시기에 나라의 미래를 위해서 마땅히 해야 할 시대적 사명으로 인식하고 지은 것이다. 그는 출세를 원하였다면 얼마든지 가능한 일이었지만 혼탁한 세상에 다른 사람들처럼 출세를 위해 도의에 벗어나는 일은 하지 않고 고향에 은둔하여 知足安分의 삶을 살았다. 즉 그는 시대에 영합하지 않고, 자신의 부귀와 영화를 위해 절개를 굽히지도 않았으며, 난세를 살아간 조선시대 선비들의 기본적인 출처관인 窮養達施의 도리를 철저하게 실천하고자 하였다.
This paper analyzes the perception of reality and spirits of practice of Lee Yeobin as reflected in his anthropology of literary works. Lee Yeobin was a literary academic originating from Yeongju, Gyeongbuk Province, Korea. Not only is he less known to the academic community, but theses on him are very rare. While his works are briefly introduced in various literary analysis books, list of notable figures, regional cultural papers or mass media, most of them are a brief compilation of his works in his anthology. As such, their content are very similar to one another and it is difficult to find a study that makes a mark in findings. This study analyzes the content of “Sisa Jabrok”(時事雜錄) and “Yongsarok”(龍蛇錄), as well as poetry listed in his anthology while excluding his official letters to review his perception of reality and spirit of implementing what he believed in. At the same time, a focus is placed on his lesser known activities and philosophy.
First, his perception of reality is mostly shown in the first volume and second volume of “Sisa Jabrok”. In the first volume, he addresses Kichuk Oksa(己丑獄事), the death of prince Youngchang, the incarceration of Queen dowager Inmok and the coup d’etat to install Injo as king. The second volume addresses the issues with the existing selection process for the king’s advisors, corruption within the system and the practices of purchasing royal titles or advisory roles. He took a critical and progressive view to these issues and offered harsh criticism.
His spirits of practice is well represented in his poetry, as well as “Yongsarok” that recorded the cruelties of the Japanese invasion of Korea in the year Iimjin. He described the resistance movement in not just the region currently known as Gyeongsangbuk Province including Yeongju, but also in what is currently known as the region of Gyeongsangnam Province and commented on the results. While describing the harsh realities faced by regular people, he pointed out that rather than the damages caused by the invasion by the Japanese, it was the heavy burden of taxes that deprived citizens of a proper life. “Yongsarok” is the compilation of the thoughts and criticisms of a literary academic who had studied the teachings of Confucius and who felt he had the obligation to present a forward-looking view for the country in times of difficulty. In addition, he expressed his various thoughts through a numer of poetry, including his concerns about the country as a whole and the suffering of regular citizens.
Lastly, his views on how to apply the teachings of Confucius to everyday life also reflect his perception of reality and spirit of implementation. He could have become very successful in monetary and honorary terms but he never abused the system to get ahead of others. After the coup d’etat to install King Injo succeeded, most advisors who had gone into reserve were restored to their previous posts but he lived as a hermit leading a modest life. He did not pander to selfish interests or abuse the system for personal gain, but focused on implementing his belief that ‘One can offer help and grace to regular citizens even when one is in poverty because that is when one can refine his personality’. This was in line with the core beliefs of academic scholars of the Josun Dynasty, often referred to as Gungyang Dalsi(窮養達施).
