• Title/Summary/Keyword: 성호사설

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An Analysis on the Foundation Background and Cited References of Miscellaneous Explanations of Seongho (星湖僿說) (『성호사설(星湖僿說)』의 형성 배경과 인용서목 분석)

  • Son, Ke-Young
    • Journal of Korean Library and Information Science Society
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    • v.47 no.4
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    • pp.411-441
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    • 2016
  • This research examined the composition background of Miscellaneous Explanations of Seongho(湖僿說), the representative work of Yi Ik(李瀷, pen name is Seongho 星湖, 1681-1763), then selected the 443 cited references in the book, and analyzed the features of them such as the scales and characteristics of reference, the proportion of Chinese books, the ratio of latest editions and the relative importance by subjects. After examining the ratio of Goryeo-Joseon and Chinese books among 443 references in Miscellaneous Explanations of Seongho, it was revealed that there were 23.3% of Goryeo-Joseon books and 76.7% of Chinese books cited. The investigation on the editorial period of the referred Chinese books showed that 70% and more were books of the Song and pre-Song period, whereas 22.7% were books of the Ming-Qing period. The analyzation of the proportions of the reference by subject showed that the subject fields with highest percentage appeared in the order of historical books, poetry and prose collections, Confucian classics, and novels and essays. And besides these subjects, he had been interested in various subjects: Miscellaneous Schools, Confucian School, geography, regulation of systems, painting and music, dictionary, biography, encyclopedia, and so on.

A View Geography in 'Sunghosaseol' (성호사설(星湖僿說)에 나타난 지리관 일고찰 -천지문(天地門)을 중심으로-)

  • Sohn, Yong-Taek
    • Journal of the Korean association of regional geographers
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    • v.12 no.3
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    • pp.392-407
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    • 2006
  • This paper was written on the purpose of examining and analyzing Sungho's view of geography in 'Cheonjimun(天地門)', a part of 'Sunghosaseol(星湖僿說)'. Sungho is not a geographer who specialized in geography, His view is neither structural in methodological approach nor profound in geographical thought. Unfortunately, he looks to be possessed by geomantic thought(風水地理思想) in explaining geographical features and native customs. And he focused and emphasized only on defensive function in place location. As a whole, however, he had a good grasp of and analyzed about geographical topics which are related to human life and we must take interest in. Therefore, in his view, there is a love for country and hometown. Especially, it has to be highly appreciated that he tried to explain his view in analytical and practical perspective with an unspoken advice which things necessary for human life have to be used to available knowledge.

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역사속 과학인물 - 이익(1681~1763)

  • Park, Seong-Rae
    • The Science & Technology
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    • v.29 no.6 s.325
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    • pp.22-24
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    • 1996
  • 2백여년전 우리나라 대표적 실학자 이익은 그의 대작 성호사설로 과학자로서의 평가를 받고 있다. 이 책에서 그는 지구가 둥글다거나 그런 지구 위에 우리와는 반대쪽에서도 사람이 떨어지지 않고 붙어살 수 있는 이치를 나름대로 설명하고 있기 때문이다.

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A Study on contents related to geography in "Myriad Things"(萬物門) of $Miscellaneous$ $Explanations$ $of$ $Seongho$(星湖僿說) (성호사설 '만물문(萬物門)'의 지리 관련내용 고찰)

  • Sohn, Yong-Taek
    • Journal of the Korean Geographical Society
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    • v.47 no.1
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    • pp.60-78
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    • 2012
  • The main objective of this study is to conduct subnational population projections of Korea based on a Myriad Things" (萬物門), which is part of Seongho's representative work entitled $Miscellaneous$ $Explanations$ $of$ $Seongho$ (星湖僿說), has been in this paper in order to understand Seongho's "thinking on geography". To do so, contents related to geography were selected and these were discussed and interpreted in terms of the classification system of today's geographical knowledge. Following is the result of this research. First, information on astronomical geography and natural geography such as uplift, tornado, structure of soil, and the $yut$ board as well as humangeographical topics such as wild $ginseng$, cigarettes, hot pepper, traditional fruits and nuts (chestnuts, jujubes, and persimmons), Goryeo paper (Korean paper), mulberry trees, cotton plants, natural dye, policy about horses, magnetic compass needles, and farming implements for rice transplantation are mentioned in "Myriad Things" in relation to geography. Second, the depth of information described varies from topic to topic, but the topics on tornado and magnetic compass needles, horses, wild ginseng, traditional fruits and nuts, and $yut$ board are described in depth and in detail. Third, authenticity of the contents on these topics are "true" insofar as bibliographical information and citations are provided for support. Fourth, these topics reflect the interests and circumstances that are related to the "economic improvement of common people's livelihood" in those days, such as agriculture, crops, and transportation of goods. Fifth, the bibliography and citations explaining all instances reveal that China (Qing) is a great civilization of the advanced world and that the scholarship of Joseon relied on and accepted it. Sixth, except for horse raising and management, farming implements for rice transplantation, sericulture, and natural dying of cloth, most of the topics are useful even today. In short, theres is a profound aspect to the content that makes it possible to estimate the "geographical thinking". In general, the focus of the content of this book directly linked to the practical agricultural economy of the common people.

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The Materials on Korean Folk Religions in the Encyclopedic Literatures of Late Joseon Dynasty (조선후기 유서류(類書類)에 나타난 민속종교 자료)

  • Suh, Young-Dae
    • Journal of Korean Historical Folklife
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    • no.33
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    • pp.31-72
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    • 2010
  • At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

고추(번초(番椒), 고초(苦椒))의 어원(語源)연구

  • Kim, Jong-Deok;Go, Byeong-Hui
    • The Journal of Korean Medical History
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    • v.12 no.2
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    • pp.147-167
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    • 1999
  • 1. 연구 목적 한국의학사(韓國醫學史)의 한 분야인 식품사(食品史) 및 약물사(藥物史)는 미개척분야라 해도 과언은 아닐 정도로 연구 업적이 부족하다. 특히 식물명칭에 대한 정리는 기초학문이지만 방치되어진 것도 부인할 수 없다. 따라서 본고는 식품문화사(食品文化史)를 정리하는 과정중의 일환으로 고추의 어원(語源)을 중심으로 살펴보고자 한다. 이는 식품사(食品史) 연구에 도움이 되는 동시에 체질식이요법을 강조하는 사상의학(四象醫學)의 식품 분류에 대한 학술적 근거를 제시하는 계기로 삼고자 한다. 1493년 콜럼버스에 의해 알려진 고추는 우리 나라에 들어와 천초(川椒)대신 사용됨으로서 현재 중요한 양념이 되었다. 이에 고추의 도입과정과 호칭변화를 살펴봄으로서 현재 사전류에서 잘못 서술되고 있는 것을 시정하고, 고추가 도입된 이래 우리가 어떻게 이해하고 응용하였는 지에 대하여 문헌고찰을 통하여 의학사적(醫學史的) 입장으로 정리하는 것이 본 연구의 목적이다. 2. 연구 방법 "산림경제(山林經濟)"(1715), "임원경제지(林園經濟志)"(1827)같은 농서(農書), "물명고(物名考)"(1830), "오주연문장전산고(五洲衍文長箋散稿)"(1850) 같은 유서(類書), "훈몽자회(訓蒙字會)"(1527), "신증유합(新增類合)"(1574)같은 사전류, "지봉유설(芝峰類說)"(1614), "성호사설(星湖僿說)"(1763)같은 문집류, "흠정수시통고(欽定授時通考)"(1737), "본초강목습유(本草綱目拾遺)"(1765)같은 중국본초서(中國本草書) 등과 국내의서 등 을 통하여 고추에 대한 문헌정리를 시도하였다. 3. 연구 결과 고추가 도입된 이래 남만초(南蠻椒), 남초(南椒), 번초(番椒), 왜초(倭椒), 왜고초(倭苦椒), 왜개자(倭芥子), 고초(苦椒), 랄가(辣茄), 고쵸, 등으로 표기되어 왔다. 하지만 고추가 도입되기 전에 출간된 "구급간이방(救急簡易方)"(1489)에 '초(椒) 고쵸, 죠피'라는 기록이 나온다. 이는 천초(川椒)(초피나무)를 의미하는 '고쵸'로 보아야 한다. 후에 고추가 도입됨에 따라 의미가 변하여 고추를 의미하게 되는데 이를 정리하면 다음과 같다. 첫째, 현존하는 문헌 중 고추에 대한 최고기록인 "지봉유설(芝峰類說)"(1614)에 근거하여 고추(남만초(南蠻椒))는 임진왜란때 일본에서 도입되었다는 것이 정설이었다. 하지만 임진왜란 이전에 일본을 통하여 고추가 도입되었고 이의 개량종을 오히려 임진왜란때 일본으로 전해주었을 가능성이 높다. 둘째, 현재 대부분의 사전류에서 "훈몽자회(訓蒙字會)"(1527)의 '고쵸 쵸(초(椒))'를 고추에 대한 최초의 어원으로 보고 있으나 이는 잘못된 것이다. "훈몽자회(訓蒙字會)"의 '고쵸(초(椒))'는 고추가 아닌 매운 열매의 총칭으로 호초(胡椒), 천초(川椒), 진초(秦椒)를 의미한다. 이는 "구급간이방(救急簡易方)"(1489)의 천초(川椒)를 의미하는 '초(椒) 고쵸'에서도 확인할 수 있다. 셋째, 현재 대부분의 사전류에서 고추의 한문표기가 고초(苦草)로 되어 있으나 고초(苦椒)로 정정되어져야 한다. 초(草)(상성(上聲))와 초(椒)(평성(平聲))는 발음은 같지만 성조(聲調)가 다르며, 또한 "본사(本史)"(1787)에 고초(苦椒)와 고초(苦草)는 서로 다른 식물로 기록되어 있다. 넷째, 고초(苦椒)는 '고쵸'라는 우리말에 맞추어 만든 국자(國字)로 고추가 천초(川椒)와 비슷하지만 맵고 쓰다라는 뜻으로 사용된 것이다. 다섯째, 맵고 뜨거운 성질이 있는 고추는 냉증(冷症)을 유발시킬 수 있는 냉성(冷性)야채를 중화(中和)시키는 작용을 한다. 여섯째, 고추는 소음인 식품의 경향성을 띈 훈채류에 속한다.

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