• Title/Summary/Keyword: 사대부

Search Result 100, Processing Time 0.028 seconds

King Jeongjo's recognition on Neo-Confucian literati and it's historical meaning (정조(正祖)의 사대부(士大夫) 인식(認識)과 그 특징(特徵))

  • Park, Sung-soon
    • (The)Study of the Eastern Classic
    • /
    • no.32
    • /
    • pp.103-128
    • /
    • 2008
  • King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

The Leisure-Activity on Scholar-Sijo in the Autumn Season (시조에 나타난 가을철 사대부의 여가활동)

  • Ryoo, Hae-Choon
    • Sijohaknonchong
    • /
    • v.23
    • /
    • pp.49-69
    • /
    • 2005
  • The purpose of this thesis is to clarify the aspect on the Leisure-Activity of the Scholar-Si in the autumn season. The Aspect on the Leisure-Activity of the Scholar-Sijo in the autumn season can be divided into three type. Three type are the recreation, the health-care, and the self-discovery. The type of the recreation is represented of the autumn scenery and the complacency in the second chapter, the type of the health-care is represented of the wholesome food and the simplification of life in the third chapter, the type of the self-discovery is represented of the autumn harvesting and the sense of well-being in the fourth chapter. In order to study the Aspect on the Leisure-Activity of Sijo in the autumn season which have succeeded up to present without interruption, it is to gather more materials, widen an appreciative eye our leisure-activity and deepen the till now study continuously.

  • PDF

The Literati's Travels to Mt. Chungryang in the Chosun Dynasty Reflected in Travel Accounts (유산기로 본 조선시대 사대부의 청량산 여행)

  • Jung, Chi-Young
    • Journal of the Korean association of regional geographers
    • /
    • v.11 no.1
    • /
    • pp.54-70
    • /
    • 2005
  • The purpose of this study is to clarify motives, itinerary and general patterns associated with the traveling of the upper class in the Chosun Dynasty based on twenty travel accounts of Mt. Chungryang. In addition, previous studies were referred to in order to compare these trips to Mt. Chungryang with those which were undertaken to Mt. Kumgang so as to identify the unique characteristics of those involved with the trips to Mt. Chungryang and of these trips in themselves. Through this process, unique characteristics, such as the travelers' academic backgrounds and place of origin, as well as how these travelers' relationship with their teachers influenced the motivation for these trips were uncovered, as were the processes through which travel schedules and companions were selected. Moreover, the researcher identified similarities and differences between the travel of Mt. Chungryang and Mt. Kumgang in terms of the travelers' motivation for the trip, the transportation methods they employed, and the kind of accommodation they sought. Moreover while similarities were also uncovered with regards to the travel practices of the literati class during this time, differences emerged in terms of their travel dates and schedules.

  • PDF

A Study on the Literati's Travels to Mt. Jiri in the Joseon Dynasty (조선시대 사대부들의 지리산 여행 연구)

  • Jung, Chi-Young
    • Journal of the Korean Geographical Society
    • /
    • v.44 no.3
    • /
    • pp.260-281
    • /
    • 2009
  • This study analyzed people's travels to Mt. Jiri in the Joseon Dynasty; and more specifically, the purpose of such travels and the methods used to do so. Using previous studies dealing with travels to Mt. $K\breve{u}mgang$ and Mt. Chungryang under taken by Joseon people, this study strived to extrapolate the characteristics of the travelers who visited Mt. Jiri, the motivation for their travels, the journey itself, and the style of travel employed. As a result of this exercise, those who traveled to Mt. Jiri were found to exhibit common characteristics in terms of aspects such as their area of residence, personalities, and hobbies. As these were naturally reflected in their travels, the motivation for such trips, as well as the journey to Mt.Jiri itself, tended to differ from those associated with travels to Mt. $K\breve{u}mgang$ and Mt. Chungryang. As far as the style of travel was concerned, the study focused on such aspects as the length of the trip, preparations, nature of the companions, transportation, meals and accommodations, as well as the activities carried out during the travel itself. Here, the comparison with the travelers to Mt. $K\breve{u}mgang$ and Mt. Chungryang revealed no significant differences.

A study of the classic Sijo(時調) concerning the productive life (생활 표현의 고시조 연구)

  • Jeon, Jae-Gang
    • Sijohaknonchong
    • /
    • v.26
    • /
    • pp.151-185
    • /
    • 2007
  • The main industry of the Chosun dynasty was farming, which was related to the people's lives in every respect. By the end of the Chosun dynasty commerce was a new industry becoming increasingly more beneficial. I study how these two industries were being expressed in the classic Sijo. The classic Sijo is a main literary genre created by the upper-class. Even though industry was very important for sustaining the Chosun dynasty, Confucian scholars and government officials(members of the upper class) didn't actually work in the industries of farming and commerce. But sometimes they returned to their rural hometowns, because they owed large amounts of land which they let the servants farm for themselves. As the main composers of Sijo were these Confucian scholars and government officials, I study a collection of their Sijo which expresses the life of industry. In order to achieve this goal, I analyze several sides of the classic Sijo : for example, its writers(along with their personalities) throughout different periods: the point of view of persona; and the specific life of industry and the way it is expressed in the Sijo. First, I look at the writers of the different periods and their personalities. During the fourteenth century to the seventeenth century, the main writers of Sijo on the life of farming were Confucian scholars and government officials. During the eighteenth century to the nineteenth century, the main writers of Sijo on the life of farming were Confucian scholars, government officials, and also commoner singers-the unnamed writers. Second, I look at the point of view of persona. During the fourteenth century to the seventeenth century, the personas were the country man(one's lord and master) and the farmer, who was of two kinds of people : i.e., those trying to work together and those really working together. During the eighteenth century to the nineteenth century, the personas were the country man, who was satisfied with his rural life as overseer to farming, and two kinds of farmers : those who farmed very hard by themselves, or those who criticized the failed tax system. Third, I discuss the specific life of industry and the way it is expressed in the Sijo. During the fourteenth century to the seventeenth century, the writers of Sijo expressed, in a general way together in one Sijo, different kinds of work for example, plowing a dry field and a rice field, picking wild vegetables, and cutting rice and weed. During the eighteenth century to the nineteenth century, the writer of Sijo expressed different kinds of work in a more specific way, each in its own Sijo : for example, buying and selling, bringing land under cultivation for farming. weaving, digging for water, and heavy taxation. I look at three aspects of Sijo concerning industry, but there still remain several aspects of Sijo to study, such as those concerning worship of the king, and those concerning high officials, the common people, and the being of things.

  • PDF

Literature of Korean Verse, Sijo and Taoist Hermit (시조문학과 신선)

  • Kim, Myeong-Hee
    • Sijohaknonchong
    • /
    • v.30
    • /
    • pp.21-52
    • /
    • 2009
  • This study observed what roles and identity the Taoist Hermits have when they appear in Korean Verse, SiJo, which was preoccupied by the illustrious-officials in Choseon Dynasty. This study has found that languages of Taoist Hermit frequently appear in SiJo, through the historical study documents focusing on only the mountain wizards in terma of the genre, SiJo. Of those terms used by Taoist Hermit, most prominent was 'JeokSongJa', which was expressed as that sought by the illustrious-officials-they were using the sentence, 'I will follow JeokSongJa' to the extent that it is an idiom. This suggests that the illustrious officials in ChoSeon Dynasty meant if one was going to be entitled to become a Taoist Hermit, he should seek 'JeokSongJa' first. We can see those illustrious officials were using the words with a ideological tone, affected by then 'JangRyang' or 'BeomRyo' who were devoting themselves to finding 'JeokSongJa' with a belief that they could become a Taoist Hermit and live forever, which had been handed down as a legend or a myth. Meanwhile, Li Po is a profile who can not considered, separately in the history of Korean Literature. Li Po recited poems, as a great poet and a hard drinker, who were incited in SiJo of those illustrious officials as a intimate person. In contrast, among those who were accepted as a negative profile, were a Chinese Emperor JinSi and HanMuje. These two emperors, who were looking for a herb of eternal youth and Mt. BongRae, figures who had lost their positions in the real political circle. In addition, they couldn't make their dreams to get perennial youth and long life come true, which stimulated the illustrious officials of that time to recite those poems indicating there is no ideal Utopia so it's better be satisfied with the reality living up to the realistic idea of Confucianism. In this sense, those two emperors are negative. There are also women Taoist Hermits present in SiJo, including MaGo nymphs, SeoWangMo, MuSanShinNyo, and Hang-A. MaGo nymphs were grandmothers who superintend the longevity, often incited as a beautiful woman; SeoWangMo was a Toast Hermit who had an elixir of life; MuSanShinNyo is a beautiful woman who was representing the attachment of cloud friendship; and Hang-A is expressed as a goddess who betrayed her husband and as a result staying lonely in the moon palace. These women goddesses were characterized by their beautiful appearances, generous and delicate personalities. widely incited in romantic poems.

  • PDF

Confucians Funeral Rituals during the mid-Joseon Dynasty Lee Mun Geon'Mourning beside His Mother's Grave (이문건 시묘살이를 통해 본 조선중기 유자(儒者)의 상례(喪禮) 고찰)

  • Cho, Eun-suk
    • Journal of Korean Classical Literature and Education
    • /
    • no.33
    • /
    • pp.153-184
    • /
    • 2016
  • This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.