• (The)Study of the Eastern Classic
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• no.35
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• pp.189-214
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• 2009

The followings are the characteristics of Kyunghakkwan of Youngjae Oh Yunsang. First, he delves into Soju (小注: Small notes or commentaries) of Saseo-Jibju-Daejeon (四書集註大全: Compendium of the Commentaries of Four Confucius Canons). Frequently adding, "thinking," "thinking again," he enumerates his own theories critical of various scholars who left commentaries in Daehak-Janggu-Daejeon (大學章句大全: Compendium of the sentences and phrases in Daehak, one of the canon) and Jungyong-Janggu-Daejeon (中庸章句大全: Compendium of the sentences and phrases in Jungyong, another canon). Secondly, he quotes theories of Korean confucius scholars. Besides Lee Yulgok, he introduces mainly theories of Nongam Kim Changhyub and Namdang Han Wonjin. Thirdly, he researches into various canons. He diverts from the general trend of Chosun confucius studies which focuses on Saseo and explores Seokyung (書經: One of Five canons of Chinese Confucius Studies and the oldest history book). Fourthly, his Kyungseol, especially that of Jungyong, was recognized and accepted by his contemporary Giho School scholars. Finally, he shows skepticism even on Confucius's own ideas and begs to differ.

• (The)Study of the Eastern Classic
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• no.48
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• pp.65-90
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• 2012

This paper treats indigenous themes on of Kim Si-seup(金時習). has strong local color to the others of "Keumoh-shinhwa(金鰲新話)". This novel is set in Nam-won(南原) and Manbok-sa (萬福寺)which are used to realize the subject. Not only a folk game like Jeopo is used as important tool, but the main character of the novel is native Namwon man. Kim Si-seup stayed for a long time in Namwon. Because of this experience, he can realize unique and local setting, and then can break from the convention about a place setting of classic novel. The local color on is confirmed at . This tale have come down in Namwon, and then was recorded early 1970s. This tale is very similar with , so many researchers understood that the tale is the orginal work of . However, I suggest that is the orginal. Written with Chinese character, was very difficult to read. Besides, many Chosun scholar couldn't find this novel. Nevertheless, has a strong local color, so many Namwon people could accept this novel, and could create new folk tale easily.

• (The)Study of the Eastern Classic
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• no.69
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• pp.509-530
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• 2017

The purpose f this thesis is to examine the reality of Min Sha-pyeong, which led to life in the end of the Koryo Dynasty. Min Sha-pyeong was able to conduct academic exchanges through active negotiations with various scholars at the time. After passing the civil service exam at the age of 21, Min Sha-pyeong acted in various positions and remained loyal to the government. Min Sha-pyeong, who frequently met with Lee Je-hyun, Baek Mun-bo and Lee-saek, exchanged opinions. Sometimes Baek Mun-bo gathered together and always joined him when drinking. Lee-saek was convinced that his poetry would continue to inspire. The time when Min Sha-pyeong was active very confusing at home and abroad. In the end of the Koryo Dynasty, the national operating system was unstable due to the poor land and the suffering of the afflicted people, who suffered from frequent in vasions of Japan. At the time, the corruption and the suffering of the people were serious. Min Sha-pyeong refers to the reality of the people who love the people, reflecting the lives of the people living in poverty. Min Sha-pyeong thinks life without loyality is not a normal life. If I had a desire, I realized that the riches of wealth would wane someday. Min Sha-pyeong hoped that he would be relieved of his sympathy and would be relieved of their position in sympathy ith the people. Here, youy can see the reality of the people in Min Sha-pyeong is clearly revealed.

• (The)Study of the Eastern Classic
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• no.70
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• pp.347-384
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• 2018

This paper has two goals: first, I will analyze the current research trend of studying the Nosa School, which is composed of Ki Jeongjin(1798~1879) and his students and then, provide with some tasks we have to solve. The Nosa Studies, which I suggest here, means the one that the scholarship and thought of Ki Jeongjin, one of the six masters and the representatives of neo- Confucianism in late Choson Korea, and all kinds of academic achievements, which had been succeeded and established by his students. Their diverse activities as well as scholarship play crucial roles in both modern Korean Confucianism and Dao Studies in late Choson Korea. Ki's core thought is a conclusion of various issues, which had been raised since Korean Confucianism of Toegye and Yukgok. Their diverse activities kicked into high gear after Ki's death can be understood as one of remarkable cases, which was how to be transformed by encounters with realities in modern Korea. Especially, some controversies and responses to practical issues that linked with their philosophical values of the Nosa Studies in Kiho school in early twentieth century will be a criterion to shed light on the identity of Korean Confucianism today. Thus, I will summarize the content of researches on the Nosa Studies, which begins to appear in the early-mid twentieth century, through an overview of the Nosa Studies, examine research results by dividing part by part, and provide with some prospects and tasks, which are based on what I mention above.

• (The)Study of the Eastern Classic
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• no.33
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• pp.305-334
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• 2008

This paper is intended to present the philosophical thoughts of Yu Won-Ji who was one of famous scholars in The School of Toegye. He criticized Yi I(Yulgok) and Jang Hyeon-Gwang(Yeohyeon) because they regarded Li and Ch'i as one. Yi was considered an actual founder of their theoretical and political rival party called the School of Yulgok. Jang also refused to accept Toegye's theory and had developed his own theory, which emphasized the unity of Li(principle) and Ch'i(material force). Therefore Yu might well exclude Yi I(Yulgok) and Jang Hyeon-Gwang and criticize their theories severely. First, he was convinced that Toegye's doctrine(Li-Gi-Ho-Bal-Seol) was a orthodox theory accurately succeeding to Jhu Xi's learning. Secondly, he criticised Yi I(Yulgok) for looking upon Li and Ch'i as one thing. Thirdly, he regarded Jang's doctrine as same with Yulgok's. Fourthly, he thought it is necessary to criticize Jang's theory in order to preserve Toegye's learning and establish the theoretical identity of the Toegye School.

• (The)Study of the Eastern Classic
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• no.59
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• pp.57-92
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• 2015

This study looked into the process by which Haseo(河西) Kim In-hoo(金麟厚:1510~1560), a neo-confucian scholar of mid Joseon Dynasty, was recognized and adored as an inheritor of traditional academic genealogy of neo-confucianism of Joseon Dynasty. I intended to examine the process of personal embodiment affected or excluded in certain manners by various materials covering the lifetime of bygone persons based on the process of such embodiment. The part related to childhood of Haseo was arranged newly to highlight solid relationship between Kim In-hoo and King Injong(仁宗). That was because Kim In-hoo raised the issue of loyalty and fidelity, one of the most important and most contentious issues at that time, in connection with reinstatement of GimyoSarim(己卯士林, progressive political faction with young officials), and King Injong was the king who reinstated Gimyo Sarim. That played a decisive role in establishing the image of Haseo, a classical scholar with unwavering integrity and loyalty. During the Late Joseon Dynasty, canonization of Haseo was made under the leadership of King Jeongjo(正祖) and Seoin(西人) in royal court. In the 17th century, Seoin scholars revised the materials related to lifetime of Kim In-hoo in various way and proofread and published the collection of literary works by Kim In-hoo. That aimed to establish scholastic system associated with Seoin and legitimacy of study as pursued by Seoin. This made progress with adoration towards scholars affiliated with Seoin, including Yulgok(栗谷) Lee Yi(李珥). Finally, King Jeongjo showed strong intention to take the lead as sovereign in the process while Haseo was canonized into national academy in the 18th century. That came from the desire to solidify his status as a teacher who took pride in taking responsibility for the dynasty's authentic study, as well as the king heading the dynasty politically.

• (The)Study of the Eastern Classic
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• no.55
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• pp.35-58
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• 2014

This thesis is about Chungyongkugyongyonui(中庸九經衍義) by HoiJae Lee Eon Jeok (1491~1553). As many know, he was one of the philosophers representing the 16th century who played a great role in making the Zhūzǐ's Neo-Confucianism settle down in Joseon society through the dispute on TaeGeuk (太極) against Cho Han Bo (?~?). He was also the scholar who firmly established the theoretical system of the Idea for Proper Governance (至治主義). The Supplementary Explanation to the Chapters and Phrases of the Great Studies (大學章句補遺) and the Transcript of Nine Annotations on the Middle Way (中庸九經衍義) were written to argue his thoughts of the Idea for Proper Governance shown in the Great Studies (大學) and the Middle Way (中庸). He said that the Great Studies was more specific in the clauses for the justice of training oneself while the Middle Way more detail in the clauses for the justice of governor. That is, he thought that those books were in the relation of the in-and-outside, so that he argued that kings should take both justices of such for governance. Especially the Transcript of Nine Annotations on the Middle Way was written by following the way of the Annotation Transcript of the Great Studies (大學衍義) by Jin Deok Su (眞德秀), a scholar of Song Dynasty and the Supplementary Explanation to the Annotation Transcript of the Great Studies (大學衍義補) in order to make the King MyeongJong of that period realize the Proper Governance of the Two Great Emperors and Three Great Kings of Ancient China, which greatly influenced the Ten Figures of the Studies for the Great Man (聖學十圖) by ToiGye Lee Hwang and the Abstract of the Studies for the Great Man (聖學輯要) by YulGok Lee Yi.

• (The)Study of the Eastern Classic
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• no.57
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• pp.201-229
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• 2014

한국에서의 유가(儒家) 경전의 수용은 삼국시대에 시작되었으며, 이는 신라(新羅)시대 태학(太學) 교육 중의 한 과목이 "상서(?書)"였다는 "삼국사기(三國史記)"의 기록을 통해 알 수 있다. "상서(?書)"는 고대 정치제도 및 정치사상과 매우 긴밀한 관련을 갖는 경전인 까닭에 중국뿐만 아니라 한국에서도 통치자들의 시정방침(施政方針)상의 중요한 근간(根幹)이 되었다. 이러한 연유로 "상서(?書)" 연구를 통해서 경서 내용을 알게 될 뿐만 아니라 그 시대의 정치사상도 알 수 이해하게 될 것이다. 그런데 한국에 있어서 경학 연구는 중국과 달리 전통적 사서오경(四書五經) 혹은 십삼경(十三經)이 아니라 "사서삼경(四書三經)"을 중심으로 전개되었다. 또한 개별 경전에 대한 연구를 기준으로 살펴보면, "사서(四書)"의 경우, 특히 "논어(論語)"에 대한 연구가 집중적으로 이루어졌다. 삼경(三經)의 경우, "주역(周易)"이나 "시경(詩經)"은 이미 많은 연구가 이루어졌으나, 한국에서 "상서(?書)" 연구는 아직 전자만큼 활발히 이루어지지 못하고 있다. 또한 성균관대학교에 발간한 "한국경학자료집성(韓國經學資料集成)"을 살펴보면, 한국 경학 저술 총 145권 가운데 "상서(?書)" 부분이 22권을 차지하고 있다. 즉 거의 6분의 1이 "상서(?書)" 관련 저술이라고 할 수 있다. 본고는 "학술총람"과 공구서(工具書) 전자 시스템에 수록된 1901년부터 2014년 상반기에 이르기까지의 100여 년 동안 한국(韓國)에서 발표된 "상서(?書)" 관련 학술단행본 학위논문 학술지논문 등을 검토하고, 이를 통해 한국에서의 "상서(?書)"학(學) 연구(硏究)를 회고(回顧)하고 또 그 미래를 전망(展望)해 보도록 할 것이다. 전적으로 보면 한국 "상서(?書)"학 연구는 3가지를 포함한다. 첫째는 한국에서 중국 고전 "상서(?書)" 원전(原典)에 대한 탐구(探究)인데 이를 '중국 "상서(?書)" 연구' 라고 칭하였다. 둘째는 조선시대 유학자의 서경 저술을 중점 대상으로 연구하는 것으로 이를 '한국 "서경"학 연구'라고 이름 하였다. 셋째는 한국 이외 다른 나라 학자들의 조선시대 "서경" 저술에 대한 연구이다. 이상 3가지를 모두 대상으로 삼아야 온전한 한국 "상서(?書)"학 연구라고 할 수 있을 것이다. 향후의 연구 방향은 다음 네 가지로 정리할 수 있다: (1) 역본의 연구 (2)학파별 연구 (3)문헌적 연구 (4)경연과 과거시험의 각 나라 비교 연구이다. 한국 "서경"학에 대한 연구를 통해 우리는 조선시대의 사상과 문화 특히 정치사상을 파악할 수 있으며 또한 전통시대 동아시아 각국의 학문 양상까지도 인식할 수 있을 것이다. 요컨대, 아직까지 한국의 학계에서 한국 "서경"학을 중심으로 하여 이러한 측면을 밝히는 연구는 부족한 편이라고 할 수 있겠으며, 그렇기에 연구할 영역이 더욱 많은 셈이라고도 할 수 있는 것이다. 바로 이 연구영역들에 더욱 심혈을 기울여 앞으로 더 깊이 있고 폭 넓은 연구가 진행되기를 기대할 수 있게 되는 것이다.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• (The)Study of the Eastern Classic
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• no.67
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• pp.237-258
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• 2017

This study aims is consider the life and study viewpoint of Choi-Ja who lived in during the Musin regime of Koryo Dynasty. During this period, knowledge of the Confucian scriptures gradually generalized among scholars and writers. Therefore, it was possible to create an atmosphere that criticized sajanghak(詞章學). Choi-Ja regrets that people' reading style is not correct at the time. People are only trying to learn to participate in social exams and learn to read and write articles related to the Civil servant examination. Nevertheless, if he passed the Civil servant examination he criticized the government for failing to study harder, even though he had to work harder. Choi-Ja lamented that the intellectuals basically did not read about the Kyeongsabaekka(經史百家) and on the outward appearance. His scholarly attitude implies that he can be recognized as a genuine learningexperience when he forms the moral character of his inner self rather than his outward form. Choi-Ja' emphasis on six Confucian writings indicates that his virtues ere based on the Confucian spirit of Confucius. He pointed out the abuses of intellectuals at the time of his poems to build poems based on these Confucian traditions. He emphasized that the government ought to reflect on the Confucian scriptures and histories of the Confucian scriptures and reflect the politics of the people and improve the mood of the people.