• Journal of Korean Library and Information Science Society
• /
• v.37 no.1
• /
• pp.305-328
• /
• 2006

This paper is a bibliographic analysis on printed books of $M\grave{e}ngz\check{i}$(孟子) in Choseon Dynasty. Through examination of the physical characteristics of books in many institutes and private collections, $M\grave{e}ngz\check{i}j\acute{i}zh\grave{u}d\grave{a}q\acute{a}n$(孟子集註大全)was systematically explored, which was the most frequently published $M\grave{e}ngz\check{i}$(孟子) in Choseon Dynasty. $M\grave{e}ngz\check{i}$(孟子) was published mainly in Kyungki and Kyungsang provinces, and in the period of 17C to 19C. There are two streams of $M\grave{e}ngz\check{i}j\acute{i}zh\grave{u}d\grave{a}q\acute{a}n$. One is the series of the reprinted edition of $M\acute{i}ngbon$(明本覆刻), originated from Saseookyungdaejun(四書五經大全), compiled by Hokwang(湖廣) and colleagues in $M\acute{i}ng$(明). The second is the series of Chungyuja books(丁酉字本) among movable type books of Choseon(朝鮮活字本), the contents of which being the same as the other stream. Also, $M\grave{e}ngz\check{i}d\grave{a}iw\acute{e}n$(孟予大文) and $M\grave{e}ngz\check{i}zh\grave{e}ngw\acute{e}n$(孟子正文) are frequently published.

• Journal of the Korean Society for Library and Information Science
• /
• v.48 no.1
• /
• pp.97-116
• /
• 2014

When the Yongle Emperor of the Ming Dynasty seized the power as the emperor of China, he issued a royal order to Hokwang and others, to publish a book entitled "Sambudaejeon," in the name of following the death-bed instruction of Taizu. The book was completed no less then 10 months after the order was issued in September 1415(Yongle 13). With the first copy imported from the Ming Dynasty as the original script, Sambudaejeon was engraved on wood by going sharing with 3 provinces including Gyeongsang-do, Jeonlla-do, and Gangwon-do, during the period of 1427~1428(Sejong 9~10). The result of surveying and analysing the distribution of the Ming Dynasty was imported to Chosun, shows that the engraving copy of the original script from the Ming was published more then 18 times in Chosun, among which only 50 types are identified to exist currently. As a result of analyzing these 50 existing types, This status of publication suggests that the books were intensively published and distributed in Gyeonggi and Gyeongsang provinces where the demands for the books were urgent, to meet the needs when the books were rapidly lost during the period of Japanese invasion.

• The Journal of Korean Philosophical History
• /
• no.38
• /
• pp.129-162
• /
• 2013

Noju Oh Hui-sang was a Confucian who was active during the reign of King Sunjo in late Joseon Dynasty and he also was a master of the Sallim faction. Though he is known as an eclectic Neo-Confucian, he had profound knowledge in the study of Confucian classics as well through succeeding the family study handed down by his father Oh Jae-sun and his oldest brother Oh Yun-sang. This thesis hereby examines Noju's Confucianism doctrine and its characteristics. Noju's Confucianism doctrine is characterized significantly with the following aspects. First, its analyses are detailed overall and it annotates chapters and verses mostly related to Neo-Confucian theories on interpretation of the Confucian classics. Second, it conducts in-depth study not only on Chu Hsi's annotation but also on the small commentaries (小注) in Compendium of the Commentaries on Four Chinese Classics (四書集註大全). In terms of Chu Hsi's theory, however, Noju interprets Confucian classics while supplementing shortcomings on Chu Hsi's theory rather than opposing it. For opinions of all philosophers and scholars on small commentaries, it expresses rather critical theories than supporting ones. Third, it quotes many theories not only of Chinese Confucians but also of Korean ones. It mainly introduces theories of Namdang Han Won-jin, including those of Yi Yulgok. Among them, it particularly has frequent quotations from Han Won-jin's Kyoungyigimunrok (經義記聞錄). Fourth, Noju actively acknowledges senior Confucians' theories many times in quoting them but he also daringly points out their errors when a theory is thought not to be appropriate. He indicates errors one by one in theories not only of Uam and Yulgok but even of Mencius. Fifth, it especially discusses Book of Changes (周易) in depth. It tends to criticize Chengzi's I-Chuan (易傳) but accept Chu Hsi's Benyi (本義). It roughly explains Book of Changes in general but seldom directly accounts for trigrams of it other than Qian trigram and it has detailed explanation especially on Xicizhuan (繫辭傳).