외국어초록(Foreign language abstracts)
A Study on Nakjunghak in the Middle period of Joseon Dynasty and Jeong Gu’s Hanganghak
Hong, Won-sik(Keimyung University)
Key words: Jeong Gu, Kim Goengpil, Nakjunghak, Toegyehak, Nammyeonghak, Hanganghak, Simhak to attach importance to practice of Kyeong, Yehak, Silhak in the Geungi District
Hangang(寒岡) Jeong Gu(鄭逑) developed Nakjunghak(洛中學)inthe middle period of Joseon Dynasty by establishing his Hanganghak(寒岡 學) not only succeeding to Nakjunghak which is transmitted from Jeong Mongju and Gil Jae to Kim Goengpil but also synthesizing Yi Hwang’s Toegyehak(退溪學) and Jo Sik’s Nammyeonghak(南冥學) in the period of Late Goryeo and Early Joseon Dynasty. His Hanganghak can be expressed ‘a study on enlightenment of reality and proper revelation of virtue(明體適用)’. ‘A study on enlightenment of reality’ equate to Neo-Confucianism, it is involved in the Jugyeong Simhak(主敬心學) Simhak(心學) to attach importance to practice of Gyeong(敬) and succeeds to Neo-Confucianism. ‘A study on proper revelation of virtue (適用의 學)’ comes out in the Yehak(禮學) and Statecraft(經世學). this aspect must be what he develops, it may be able to open a clue which can lead to Silhak in the Geongi District(近畿實學) of Seonghohak(星湖 學) in the future. ･ 한국학논집(48) 제 집
A study on the Neo-Confucian Metaphysical System of HanGang Jeong Gu
Jeong, Do-won(SungKyunKwan University)
Key words: HanGang, NamMyeong, Toegye, dichotomy, Confucian Ritual Study
This study tried to review the Neo-Confucianism of HanGang Jeong th Gu. He was a master of Confucian rituals and a suzerain of the 17 southeastern region Sarim of Korea. He has voluminous works about the Confucian rituals and the practical ethics, but his metaphysical works are few and the origin of his thought is embroiled in controversy. It is the reason why this study tried to make a close inquiry into the origin of HanGang’s metaphysical thought from the viewpoint of Neo-Confucian legitimacy. In the point of Neo-Confucian legitimacy, HanGang’s thought could be construed as a succession of his academic masters. The result after reviewing of HanGang and his two teachers, NamMyeong and Toegye hailed as his academical masters, was not simple. His metaphysical thought, based on NamMyeong’s categorical dichotomy, separate ultimate principle and human desire in two, and his practical ethics try to accomplish the absolute moral presiding by freedom from avarice. And his perspective on Confucian ritual succeeded Toegye’s thought of it. HanGang was an academical 외국어초록(Foreign language abstracts) successor of NamMyeong in the point of metaphysics and practical ethics but he was also a successor of Toegye in the point of Confucian rituals. That is the reason why he was a insignificant pupil as a Toegye’s early School and why he declared a separation from NamMyeong’s School, especially NaeAm, NamMyeong’s head student. He was one of the pioneers who guide the period of the confucian ritual study, and his study has estimated a prominent expert on confucian ritual study. In the point of confucian ritual study, academical points are integration and confucian hermeneutics. If we assume NamMyeong and Toegye’s works as classical texts, HanGang’s study may be the interpretation of them applying the method of Confucian Ritual Study. But this is an another story. ･ 한국학논집(48) 제 집
A Study on Sangsomun of Hangang Jeong Gu
Jeong, Si-youl(Yeungnam University)
Key words: Hangang, Jeong Gu, Sangsomun, Chaja, Gwanghaegun, Imhaegun, Youngchangdaegun, Inmokdaebi.
This study aims to analyze the rhetorical features found in Sangsomun and Chaja of Hangang Jeong Gu(1543-1620). Sangsomun and Chaja are the writing written by vassal and submitted to the monarch and belong to Jueui type or Juso type. In particular, the unfamiliar name of Chaja is a piece of writing that directly presents the core contents among the writing of Juso type and can be regarded as the simple form of Sangsomun. Since Hangang was in public service at sensitive period when Gwanghaegun held the power of the state after Japanese invasion of Korea, there were frequent cases that he should expression his opinion on sensitive issue of Royal Court. Since he believed that it would be the duty of vassal not to disregard when he faced the problems related to discipline of country or moral laws of family relationship, Sangsomun and Chaja he submitted to the king showed strong trace of his efforts to restore the order he believed. The texts to be discussed in this study clearly manifest controversial issues rather than ordinary resignation. Hangang requested generous treatment for the problem of Imhaegun and Youngchangdaegun, the matter of conflict in the royal family, and insisted for the case of 외국어초록(Foreign language abstracts)
Inmokdaebi that consistent filial affection is the duty of son. For 2 rounds of Sanreung problems that occurred in the year of Gyeongja and Mushin, he requested not to change original decision, and emphasized that it would be necessary to tidy wearing mourning formality of royal court officials. As a result of reading the Sangsomun of Hangang, the following 3 could be felt. First, contents admonished to the monarch were thoroughly based on the historical fact. Second, logical suggestions are expanded based on the rationality for the matters related to the discipline of country. Third, he explored the way to solve the conflicting matters inside the royal family from the emotional aspect. Such elements are the intentional rhetoric used by Hangang to effectively persuade the monarch. From this, it was found out that he had his own strategy of writing, his own way of setting out logical argument. This study examined such features. ･ 한국학논집(48) 제 집
A Study on the Settlement Process of Hangang Jeong Gu's Muheul( ) Management and Muheul-Gugok( )
Jeong, Woo-lak(Kyungpook National University)
Key words: Hangang Jeong Gu, Muheul management, Jeong Gu's Muheulgugok, Gugok mind, Zhu Xi, Hwawoon poetry, Muheuljeongsa, Bongbiam, Hangangdae
This study investigated in what process “Muheulgugok” settled down with a focus on Muheul management and Gugok mind by Jeong Gu(Hangang, 1543-1620). He wrote a Hwawoon poem containing ten sus in response to Muidoga(武夷櫂歌 ) by Zhu Xi. Future generations interpreted that he wrote it based on Shilgyeong Muheulgugok and called it “Muheulgugok by Jeong Gu(鄭逑 ).” They had solid grounds because the Uigyeong(意境 ) of his Gugok poetry was adhered to Muheul Shilgyeong more closely than that of Zhu Xi. It seems that his Gugok minds started to be discussed when Bae Sang-ryong(裵尙龍 ) repaired Muheuljeongsa( 武屹精舍 ) after his death. In the end of the 17th century, specific works were carried out with Bongbiam(鳳飛巖 ) and Hangangdae( 寒岡臺 ) inscribed in stone. In 1716 in the early 18th century, Gok titles were inscribed in most Muheulgugoks, which indicates that Muheulgugok was specifically confirmed before the time point. In the 19th century, there was an awareness that they would write a poem based on Jeong Gu's 외국어초록(Foreign language abstracts)
Muheulgugok rather than Zhu Xi's Gugok poetry. With the awareness taking root, Jeong Gu's Muheulgugok was finally registered in a town chronicle called Seongsanji(≷≸星山誌 ). ･ 한국학논집(48) 제 집
Academic Origin of Hangang Jeong Gu
Kim, Hak-su(Academy of Korean Studies)
Key words: Jeong Gu, Academic Origin, Family Scholarship, Kim, Goeng-Pil, Taksin, Yi Hwang, Jo Sik, Hwang, Jun- Ryang, Oh Geon, Teogye School, Nammyung School
As the best pupil of Yi Hwang and Jo Sik, Jeong Gu was recognized as a scholar to represent the Youngnam academia from the late of the 16th century to the beginning of the 17th century. Although the reason why he could establish his status as the central axis of the Yeongnam academia during this period, is based on the position of scholastic mantle of two schools, Teogye and Nammyung as chief, but the background of his scholastic growth cannot be limited to this. This paper reviewed Jeonggu's academic origin from two points of view, the origin of family scholarship and the succession of Youngnam scholastic mantle. Here, family scholarship was analyzed, based on the academic tradition of Cheong, Joo-Jeong in the late Goryeo and early Choseon Dynasty and his academic relation with Kim, Goeng-Pil derived from it, and the succession of Youngnam scholarship was considered, based on his colleague and literary relationship with Oh Geon, Hwang, Jun-Ryang, Yi Hwang and Jo Sik. In particular, for analyzing his school ties with Yi Hwang and Jo Sik, it gave a focus on how the teacher influenced the pupil and how the pupil recognized the teacher, because the academic origin or 외국어초록(Foreign language abstracts) scholastic mantle is mostly grafted onto the real state of the time and perception of later generations, and Jeonggu is no exception to this fact. ･ 한국학논집(48) 제 집
Jeong Gu's Lixue -centering around questions & answers about li-
Kim, Hyunsoo(Sungkyunkwan University)
Key words: Jeong Gu, Hangang, Li, Lixue, Questions & Answers about Li, Zongfa, Sacrificial Rituals, Funeral Rituals, Zhuxi's Family Rituals, Ancient Li
This paper is research for Hangang(寒岡 ) Jeong Gu( 鄭逑 , 1543- 1620)'s lixue centering around questions & answers about li. On analyzing questions & answers about controversial li, I especially make showing then situation in relates to performing Zhuxi's family rituals and research Jeong Gu's concrete reaction of lixue then situation. Questions & answers about li is most data showing li(Zhuxi's family rituals' li and ancient li)'s operation and actualizatin Jeong Gu's characteristic of lixue are several on analyzing questions & answers about controversial li. First, He basically maintained following Zhuxi's family rituals. Zonfa, sacrificial rituals and funeral rituals are all such that. Second, if there happened omission and contradiction in Zhuxi's family rituals, he refered to Zhuxi's theory of li on the collected works of Zhuxi and the analects of Zhuxi and searched righteous li by historial invesigation. For instance it especially come out sacrificial rituals for mother on father existing and sacrificial rituals about ancestral tablet of one's parents placing an ancestral shrine. Finally, he also had to considered then situation on li(Zhuxi's family rituals' li and ancient li)'s operation and actualizatin, but if it compared 외국어초록(Foreign language abstracts) with fomer ages being Hoejae Lee Eonjeon and Toegye Lee Hwang living time, Hangang had more strong attitude following Zhuxi's family rituals than Hoejae and Toegye's. ･ 한국학논집(48) 제 집
The Recognition of the Reality and the View of Managing the Society by Jeong Gu
Kim, Moo-jin(Keimyung University)
Key words: Yehak, basic value, local official(Suryong), Yechiron(the Ye Government Argument), Neo-Confucianism
In the time of Jeong-Gu, there were party strife because of the form, the political management by the public opinion, and the conflicts between the political forces became severe. There was also the outbreak of the Imjin War, Japanese Invasion of Korea, which was the long-term war. There was a deepening sense of understanding of Neo-Confucianism and the reorganization of social order went along according to the value. He had a lot of interest in his own moral and academic success. He studied Yehak deeply and advised many people through letters as an expert of Yehak. He hoped that Ye became the standard of every relationship and the whole society knew Ye and kept it. He later became the official. He repeated the official life and returning home. The first period was mainly the time of working as the local official. In the second period, he managed a bigger area(Bumock) than one of the first period with maintaining the official life in the central government. He experienced various realities in local areas. His job was not over the seven works of general local official(Suryong). He had more interests in the education and the reformation than anything 외국어초록(Foreign language abstracts) else. He established schools and organized various meetings(Gaehwae). He thought that the standards could be set up again and the world could be rearranged well first from the sovereign, the local official(Suryong), or the class of noblemen(Yangban) even though the world was in such a disarray. It also could be done with people who were ruled. It was to confirm the common values, to find common things and to work together. One of the standards was Yehak. It was to establish the country(Hyangchon) in which people lived together from a family with Ye beyond the blood relationship. That was Yechiron(the Ye Government Argument). Anminron also was concluded in the practice of Ye. The Anmin of Jeong-Gu didn’t mean financial Anmin but one with Ye as the basic value and keeping it. The tool of Gyeongse(managing the world) he thought was Ye and the world which was formed by Gyeongse was the society of Ye. He put together Neo-Confucianism, Yehak and Gyeonsehak. ･ 한국학논집(48) 제 집
The Status of≷≸ Yulboe and Influence of culture of Sijo in Watershed of Keum-Kang
Jeon, Jae-jin(Shandong University)
Key words:≷≸ yulboe , Keum-Kang, Buyeo, Sijo, local culture
This article was about the≷≸ yulboe which is collection of Sijo that is archived in the library of Yulgok, Dankook University. In order to understand about Sijo, it should be followed by an understanding of the culture enjoying the Sijo. By the way, in the case of≷≸ yulboe , Park, Byung-Sun and Sin, Gui-Hyun who were the compilers have lived in Icksan and Kimje in Jeolla do. In the past, There are three types of place for singing In Jeolla do. First, the shaman's music space in which was a Shamans enjoying a music is a Sincheong. Second, the landowners also had a place to sing. Third, lower-class people also had a place to sing in the middle of the town. Among them, we should pay attention about the space in which landowners and people will be able to sing. The place to sing was supported by economic foundation of a landowners and gentry. And because of the activity of a professional singer on them, They were in harmony of thinking about a music between two social classes. And the musical performance of here was affected on the feudal ruling class and the grassroots people. And it has also contributed to the formation and development of ‘'Pansori'. A place to sing in the village was universal until the early 20th 외국어초록(Foreign language abstracts) century. It was a space which people economically prosperous gathered, then they taught and learned a music in the room. As we look through the work, we can see that≷≸ yulboe was also born In the process of singing a Sijo at like a soribang. In terms of content,≷≸ yulboe can be analyzed in two view points. First, the eight kinds of landscape of Buyeo is that a lot of work in south Chungcheong Province. Second, the work that was affected from the 'Pansori' has developed in the Jeolla province was recorded. The landscape of Buyeo was famous for the scenery in the Joseon Dynasty. But, the specific word like a ‘Buyeopalgyung’ was not exist. Specifically, these names and images are born in the era of Japanese imperialism. The Buyeo was known as the boat cruises in the era of Japanese imperialism. By the way, probably due to the influence, it was written on the≷≸ yulboe mainly about a boat crusing of a landscape of Buyeo. withal, in the case of ‘Pansori’,≷≸ yulboe subsumed a work that was affected from
A Study on Joseon Jeonjeok and Classical Korean Novels Possessed by Dakusoku Bunko at Komazawa University of Japan
Yoo, Choon-dong(Seoul National University)
Key words: Komazawa University(駒澤大學 ), Dakusoku Bunko( 濯足 文庫), Kanajawa Shosaburo( 金澤庄三郞 ), 30 leaf-edition of Sodaeseongjeon(蘇大成傳 ), 27 leaf-edition of Joungjeon (趙雄傳 ), 10 volumes and 20 books of Chungryeolhyeobuijeon ().忠烈俠義傳
The purpose of this study was to introduce Joseon Jeonjeok(朝鮮典 籍) possessed by Dakusoku Bunko( 濯足文庫 ) at Komazawa University (駒澤大學 ) and to investigate the processes of collecting the materials, their total amount, and the characteristics and value of classic Korean novels among them. Komazawa University is located in Setagaya-ku, Tokyo and has been well-known as one of the core institutions for the studies of Buddhist Sōtō Zen(曹洞宗 )and Zen Buddhism( 禪學 ) in Japan. There are several private libraries at this university, and one of them is Dakusoku Library. This library consisted of the collections created by the linguist named Kanajawa Shosaburo(金澤庄三郞 , 1872~1967) and mainly contained Joseon Jeonjeok collected during the colonial Joseon period from 1898 to the 1930s. The reason for his collecting, such numerous Joseon Jeonjeok, was that he wanted to claim 'Ilseondongjo theory(日鮮 외국어초록(Foreign language abstracts)
同祖論)’ in a linguistic aspect. When examining his Joseon Jeonjeok collected, they were varied ranging from the principles of creating Hangeul, such as Hunminjeongeum Eonhae and Yongbieocheonga, to historical books, epigraphs, Unseo, reference books, books on Yi-xue(易學 ), classic Korean novels, and the relevant reports published by the Japanese Government-General of Korea. The fact that so many materials have been kept at Komazawa University was known after 'working on collecting ancient writings located abroad' and introducing the research materials for the history of Korean language kept abroad. There has been little research on these materials, but there were a few types of research on the translated books, such as Waeŏ yuhae(倭語類解 ), Zhonghuazhengyin(中華正音 ), and Qingyulaoqida( 淸語老乞大 ). When considering the scope and value of the collections of ‘Dakusoku Bunko (Library),’ it is urgent to do research on Joseon Jeonjeok kept there. This study was aimed to investigate the processes of composing the collections of ‘Dakusoku Bunko’ and the characteristics of 162 types and 624 volumes of Joseon Jeonjeok that could be confirmed through the inspection of their original edition(實本 ). Furthermore, it was aimed to examine the 30 leaf-edition of Sodaeseongjeon(蘇大成傳 ) published in Seoul, the 27 leaf-edition of Joungjeon(趙雄傳 ) published in Seoul, 10 volumes and 20 books of Chungryeolhyeobuijeon(忠烈俠義傳 ) in transcribed texts that have been considered significant in classic Korean novels. However, further research should be done on the materials that have not been dealt with in this study. ･ 한국학논집(48) 제 집
A Study on an Orientation toward Seonga( ) in Pungryu( )intheLatterHalfofJoseon - With a Focus on Cheonggamyomu, Pungak, and Pungwol -
Kim, Young-hee(SungKyunKwan University)
Key words: pungryu(風流 ), seonga( 仙家 ), cheonggamyomu( 淸歌妙舞 ), pungak(風樂 ), pungwol( 風月 )
The purpose of this study was to discuss the Seonga(仙家 )-oriented values inherent in Cheonggamyomu(淸歌妙舞 ), Pungak( 風樂 ), and Pungwol(風月 ), which were the main artistic forms of performance art carried out as Pungryu. Seonga refers to the ideology of Taoist hermits. It was influenced by Hyeonhak(玄學 ) during the Wei-Jin period when the term of Pungryu was in common use. Hyeonhak contained some elements of the ideology of Taoist hermits with a focus on Taoist ideology. There was an orientation toward Seonga in Korean Pungryu, as well. Pungryu had strong prominence on the doctrine and religion aspects during Shilla and changed to orient itself toward the life of a Taoist hermit not bound to real society during Goryeo and Joseon. Such an orientation toward Seonga is found in Cheonggamyomu, Pungak, and Pungwol performed in Pungryu in the latter half of Joseon. Cheonggamyomu(淸歌妙舞 ) is an idiomatic expression for outstanding songs and dances of the Pungryu Noreums, meaning clear songs and exquisite dances. Cheongga refers to a clear, high-pitch sound that spreads far and leaves a trailing note, while Myomu refers to a dance that seems to soar with light movements. Those songs and dances are 외국어초록(Foreign language abstracts) the expressions of an orientation toward Seonga. Pungak(風樂 ) refers to the music played in Pungryu. While the music played at the royal court or ceremonies was called Ak, Pungak stood for free music with the addition of wind(風 ). They described the feelings of Pungak sound as Nangja(浪籍 ), which means buzzing, being loud, being subject to no rules, and having it in one's way. In other words, Pungak demonstrates a Seonga characteristic of escaping from order. Pungwol(風月 ) refers to Shijo or Gagok, involving an act of reciting a poem to the poetic rhythms. It originally meant scenery. Its content, which is based on expressing the appreciation of nature in poems and songs, points to transcendence of reality or orientation toward Seonga. ･ 한국학논집(48) 제 집
The form of characters in 〈〉Il-seok-wha( ) and epic structure
Han, Eui-soong(Kyungpook National University)
Key words: 19th century, daily life, ‘ethics/unethics’, the public, conservatism, historical story
This report was written to figure out the characters in Chinese novels in 19th century and analyse what they mean by studying
The Comparative Analysis of the Archetypes of the Korean and Japanese Fairy-Tales of ‘a Geezer with a Lump on His Cheek’
Jang, Jeung-hee(Koera University)
Key words: Dokaebi, a geezer with a lump on his cheek, the worldly tale, taking off a cyst, a cyst, an old man
This study intends to compare the archetypes about the similarities and the differences of the korean and Japanese fairy-tales of ‘a geezer with a lump on his cheek’ and analyzes them. First, this fairy-tale needs to be provided as one of ‘the worldly tales’. Until now, the fairy-tale of ‘a geezer with a lump on his cheek’ has been discussed as it has been related to the ideology of ‘Korean and Japan are composed of one body’. What was worse, it is claimed that the fairy-tale was introduced from Japan under Japanese imperial rule. In this way, the possibility that the fairy tale is a Korean tale has ever been denied. However, this fairy-tale is the tale which has cosmopolitanly been in circulation. As the direct example, this study introduces the tale of Two hunchback which is from France. This tale has been in circulation in Europe as well as in East Asia. Finally, this study introduces the archetypical differences of the smallest units which compose the fairy-tales which the korean and Japanese fairy-tales of ‘a geezer with a lump on his cheek’ present. It grasps ‘the internal cyst (Korea) & the external cyst (Japan)’, ‘the old ･ 한국학논집(48) 제 집 man the Dokaebi (Korea) & the old man Oni (Japan)’, ‘selling the cyst (Korea) & a drinking party (Japan)’ as the original differences. It analyzes the differences and characterizes the discriminations of the korean and Japanese fairy-tales of ‘a geezer with a lump on his cheek’.