十七世紀前後朝鮮儒者的創傷敘事——以丙子胡亂為例

Abstract

創傷療癒是在時代推移下，始終存在的命題，無論民族或個人創傷，都具有一定時間長度的影響，很難因為時空變遷而被抹滅。而創傷若是無法徹底消除，將會帶給當事者持續的痛楚。要如何緩解此痛楚，便是遭遇創傷的個體，必須直面的問題。其中，文學書寫是創傷療癒的途徑之一，透過有秩序的文字，可以排列出失序的創傷記憶，提供創傷個體重新檢視過去的機會。然而，傳統研究多從宏觀的歷史脈絡與集體經驗著眼，對於個體層面的敘事與療癒較少關注。本研究有別於其他著重大尺度歷史敘事的研究，將限定於十七世紀朝鮮的特定時代與場域，將焦點放在丙子胡亂後的儒者書寫經驗，以期透過新的視角探討丙子之亂帶來的創傷。透過個體書寫的視角，本文欲探討個人面對親友殉國死亡，要如何調適心情？以何種姿態面對死別？透過分析十七世紀儒者的文集，本文嘗試建立起創傷療癒的脈絡，並評估其創傷書寫的療癒成效。朝鮮儒者多以詩歌寄寓志向，所留存的詩作數量龐大，因此本研究採用詩為核心文本，將細讀鄭蘊《桐溪集》、金尚憲《雪窖集》與朴長遠《久堂集》等作品，以此探討他們如何面對丙子胡亂所帶來的創傷。而作為儒者的身份，也使他們面臨諸多倫理價值上的取捨、掙扎，在作品中更是頻繁展現出自己的文化、歷史信仰態度，是為一代朝鮮人的縮影。隨後，將可進一步探討儒者書寫創傷的方式。本文所選定的三位儒者，生卒年代相近，生命直接受到丙子胡亂影響。故此類文獻皆為主觀視角，在滿足個人宣洩情緒的同時，也承載著集體民族記憶和身份認同。針對受歷史創傷困擾的民族而言，丙子胡亂後的創傷書寫，提供了療癒的多種可能。本研究透過文本細讀，期望能探析朝鮮儒者創傷書寫的價值、提供創傷療癒的新視角。本文也期待能對朝鮮文學與創傷療癒等相關領域提供貢獻，開拓反思歷史創傷的新視野。

This study diverges from prior research that focuses on grand historical narratives by concentrating specifically on seventeenth-century Joseon, with particular attention to the Confucian literati’s writing experiences in the aftermath of the Qing invasion of Joseon. By adopting an individual- narrative, it investigates how a subject might regulate emotions in the face of compatriots’ self-sacrificial deaths, and with what stance one can confront bereavement. Through close readings of seventeenth-century literati anthologies, this study constructs a contextual framework of trauma healing and evaluates the therapeutic effect of their trauma narratives.Joseon Confucian scholars often expressed their aspirations through poetry, and the extant corpus of such poems is substantial. Accordingly, this research treats poetry as its core textual material, undertaking detailed readings of Jeong On(鄭蘊)’s Donggyejip (桐溪集), Kim Sangheon(金尚憲)’s Seolgyojip (雪窖集), and Park Jangwon(朴長遠)’s Gudangjip (久堂集). It explores how these authors confronted the traumatic aftershocks of the Qing invasion of Joseon, and how, by virtue of their Confucian identity, they negotiated a range of ethical values and inner struggles—thereby mirroring the cultural and historical convictions of their generation.Subsequently, the study further examines the modes by which these scholars wrote their trauma. The three chosen literati, born and deceased within a similar timeframe, had their lives directly impacted by the Qing invasion of Joseon. Their narratives thus represent highly subjective perspectives that, while serving as outlets for personal catharsis, simultaneously bear collective national memory and identity. For a people beset by historical trauma, the post-Qing invasion of Joseon narratives offer myriad possibilities for healing. Through textual close reading, this research seeks to elucidate the value of Joseon Confucian trauma writing and to propose a novel perspective on literary trauma healing. It is hoped that the findings will enrich scholarship in both Joseon literary studies and trauma healing, opening new vistas for reflecting on historical wounds.