• The Journal of Korean Philosophical History
• /
• no.23
• /
• pp.155-180
• /
• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• (The)Study of the Eastern Classic
• /
• no.59
• /
• pp.121-156
• /
• 2015

Memorials in Joseon Dynasty created a arena where the intellectual and political power met. This thesis traces the process of a certain political faction's rebuilding of the political structure of the elite groups by leading the intellectual controversies through memorials, especially those about the evaluations of Pak Setang(朴世堂) and I Gyeongseok(李景奭). This is what happened: Song Siyeol(宋時烈) submitted a memorial which disputed I Gyeongseok's petition, which provoked complete controversies around the memorials between Noron(老論) and Soron(少論). This led to the academic censorship against Sabyeonrok written by Pak Setang. The analysis of act of writing and submission of memorials by Noron and the role of the Kim Family of An-dong(安東 金門) specifically is the main topic here. The members of Soron ceaselessly criticized Song Siyeol, while the Kim Family strongly defended him. The trigger of the strife was a letter written by Kim Chang-Heup(金昌翕), a member of the Kim Family and the Kims played a significant role in the background during the process of political fights using memorials. The series of memorials criticized or supported certain political figure or his writings, but the opinions of Noron and Soron were directly opposite to each other. Even though the expressed difference was the result of the existing political factions, however, it also caused the new power structure of elite groups. The expressions and logics used in the arguments also have its significance. The Noron's memorials evaluated the contemporary people and their writings based on Chu-Hsi and Song Siyeol, who was regarded as a identical figure of Chu-Hsi. The arguments and writing strategies in this regard gained political strength enough to reorganize the intellectual society by changing alignment of political parties, and this led to the rebuilding of academic environment afterward.

• 대한두경부종양학회:학술대회논문집
• /
• 2002.11a
• /
• pp.255-255
• /
• 2002

• 대한두경부종양학회:학술대회논문집
• /
• 2004.11a
• /
• pp.257-257
• /
• 2004

• Journal of architectural history
• /
• v.28 no.3
• /
• pp.45-54
• /
• 2019

Mandongmyo(萬東廟) was a shrine built for two emperors of the Ming Dynasty in Huoyangri, Cheongju. Since the 17th century, the classical scholars of the Joseon Dynasty had valued Mandongmyo Shrine as a place for the so-called Jonjudaeui(尊周大義). In 1865, however, the shrine was demolished and ruined, afterward rebuilt by King Gojong(高宗) in 1874. King Gojong played an important role in the construction plan for the new shrine, which he adjusted the layout of the building and named it. Unlike in the past, the reconstructed shrine was thoroughly led by the government, and its architectural character was greatly transformed. The reconstructed Mandongmyo was respected as the national shrine, but subjected to oppression by the Japanese imperialism. The 68 years after it was rebuilt, the shrine was destroyed on the charge of inciting the sense of national consciousness.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
• /
• v.37 no.2
• /
• pp.123-124
• /
• 2024

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.79-112
• /
• 2011

Since Noron(老論) had organized in the period of Sookjong(肅宗), it constantly had led the political situation of Choson until Choson(朝鮮) perished as the grasping political power. Studies and thoughts development of Noron can be devided into four periods. First, the term of politics of faction of the period of Sookjong. Second, a period of Youngjo(英祖) and Joungjo(正祖). Third, a period of politics of power(勢道政治). Fourth, the latter term of 19century. We can look into an origin and development aspect in outline by dividing like this. The general character of Noron can be summarized by the respect of Song Si-yeol(宋時烈, 1607-1689), the theory of a party of a man of virtue(君子黨論) based on the theory of moral civilization of Choson(朝鮮中華論), the succession of Lee i(李珥; 1636-1684)'s neo-confucianism, rejecting all teaching that does not conform to neoconfucianism and protecting right studies, and oppression of Roman Catholic. The noticeable scholars of Noron were Kwon sang Ha(權尙夏; 1641~1721), Kim chang hyup(金昌協; 1651~1708), Lee jea(李縡; 1680~1746) etc. These scholars of Noron following Song Si-yeol had tried to raise "Learning of the Way"(正明道) by respecting Zushi and removing injustice(尊朱子攘夷狄), also believed people should embody moral values in their society and country. and possessed an will guiding to stabilize the country by rejecting uncivilization(尊王攘夷). Above all, they insisted, the King of Choson should rule with 'lighting heavenly reason'(明天理). Also they insisted the King and countrymen should together strive to recover civilization of moral humanity and destroy uncivilzation. But gradually they lost the motive and purpose of moral politics in the seventeenth century. Finally Noron Byeokpa(?派) take over the reins of government. It resulted in the bad effect of politics of autocrat(勢道政治) having their own way to use power of authority after death of Jungjo(正祖). The peculiar character of Noron politics can valued as the extreme aspect of 'according of politics and scholarship'(政學一致).

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.131-164
• /
• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.209-235
• /
• 2017

This study was conducted for a review of Park Se-chae's Theory of Rituals and eclectic features. He was in agreement with Song Si-yeol's allegation and Seoin's theory of rituals(西人禮論) in the 1659 controversy over propriety(己亥禮訟) and the 1674 controversy over propriety(甲寅禮訟). After that, he was cautious and criticized for Song's claims in 1683 discussion of Hyojong's sacrifices and Taejo's posthumous name. This tendency can be seen in his paper of rituals. He wrote "服制私議"(Private opinion of mourning clothes) etc. in his early life and wrote "關西昏喪契約束"(Covenant on wedding ceremonies and mourning ceremonies in the Gwanse province), "喪祭値疫痘說"(Mourning ceremonies and sacrifice when there is an epidemic) etc. in his later life. By comparing the books, we can identify changes in Park Se-chae's eclectic features. Early in life, he reviewed Gorye(古禮, Rituals of the old such as Liji) and the timely institutions(時制) on the "朱子家禮"(A book written by Zhuzi about family rituals). However, later in life, he reviewed Gorye and the Zhuzi Jiali on the timely institutions. The following is a summary of the above. His theory of rituals can be said that the eclectic features have changed from 'on Zhuzi Jiali' to 'on the timely institution'.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.113-159
• /
• 2011

The self-segmentation of Seoin(西人) School and the appearance of Soron(少論) School in the 17th century Joseon society has an important meaning in the political history. Soron School(少論學派) had quite different line in their thought and public position from the Noron(老論) School represented by Song Shi-yeol. With such thought and position, Soron School added a vitality to the barren climate of Joseon intellectual society and soon became an important school of it. Especially, the senior leaders of early Soron School shared the culture of discussion and dialogue which was represented by the phrase, "the forest of debate and the hill of argument". Accordingly, Soron School could form an unique academic tradition which was different from other schools. For instance, Park Se-dang(朴世堂), Nam Gu-man(南九萬), Yoon Jeung(尹拯) and Park Se-chae(朴世采) had relatively flexible Conception of Heresy; which was in the same context with the academic position of Soron School that allowed diverse approaches to truth each as the path of justice. Furthermore, the leaders of Soron School continued dialogue and discussion on the wide range of current issues. They deeply sympathized with the Tangpyeong-ron(蕩平論), which was to appoint important government positions equally from multiple schools. They thought that the Tangpyeong-ron(蕩平論) was to avoid the harmful influence of conflicts between schools, the Bungdang(朋黨), and tried to tune and compromise the different opinions of different schools. In fact, the "Hwanggeuk Tangpyeong-ron" (皇極蕩平論) submitted by Park Se-chae was the summarization of the discussions shared by the Soron School leaders. Consequently, the seniors of Soron School practiced their philosophy that "the true academic practice is the communication" by keeping the dialogue with other schools while respecting the difference of each other, rather than staying comfortably in the closed academic fence of uniformity. Such communicative academic practice adopting discussion and dialogue had been succeeded to the second generation of Soron School and it remained as an unique academic tradition of Soron School.