• (The)Study of the Eastern Classic
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• no.37
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• pp.127-159
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• 2009

This paper is about the conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo in the Joseon Dynasity. Originally, Hwangjoin meant the Chinese people till the mid-term of the Joseon Dynasty but the meaning was changed to the immigrants from the Ming(明) dynasty in reign of King Youngjo. They were Han Chinese(漢族) and moved to the Joseon between the Japanese Invasion in 1592 and the Manchu war in 1636. The Joseon government gave a warm welcome to them. Two wars made the Joseon government pay attention to the national restoration and served the entrance of 'Sallim(山林)' on the central government as a momentum. Song, Siyeol(宋時烈) was the leader of Sallim, who made an issue of 'Daecheong-boksu Discourse(對淸復讐論;to revenge on Ching(淸) Dynasty)' like a way of 'Bukbeol(北伐;to attack Ching Dynasty)'. His plan came to fail because of the death of King Hyojong and was replaced with Jonju Discourse(尊周論;respect for Zhou Dynasty). Daebodan(大報壇) was built in the reign of King Sukjong, which meant Joseon got the justness that they inherited from the Ming Dynasty. Later Daebodan expanded and it led to works in honor of loyal subjects and patriots, victims of two wars and a policy of a warm reception for Hwangjoin. King Youngjo did his best to theorize Daemyeong Euiri Discourse(對明義理論) and Jonju Discourse for himself. His efforts came out as a spread of conception on Pungcheon(風泉;fengquan), publication and education of Eoje-seo (御製書) and making literary works(英祖御製). King Youngjo employed many policies for Hwangjoin. First, operation of Chungnyanggwa(忠良科) opened a door for them to go into politics. Second, descendants of Hwangjoin had charge of Hwangdan's guard(皇壇 守直) posts. and joined in the sacrificial rites of Ming Emperors. Third, they could have government jobs and honorary posts for ancestors' merits. Fourth, a list of Hwangjoin, "Hwainlok(華人錄)" was published and they got preferential treatment unlike Hyanhwain(向化人). King Young's Pungcheon(風泉) had an effect on literature such as Lee, Gyusang(李奎象)'s "Beong-sejaeunlok(幷世才彦錄)" and Song, Gyubin(宋奎斌)'s Pungcheon-yuhyang(風泉遺響)". The general people of Joseon were jealous and envious of them because of special treatment polices for Hwangjoin. So people wanted to be included in Hwangjoin as far as possible and there were cases of pretending to be a Hwangjoin. The conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo was realized as the policy for Hwangjoin based on Daemyeong Euiri Discourse (對明義理論) and Jonju Discourse(尊周論). It was a way of becoming clear about Joseon's position in political principle.

• (The)Study of the Eastern Classic
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• no.68
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• pp.283-317
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• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• (The)Study of the Eastern Classic
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• no.67
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• pp.379-418
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• 2017

Weoldae -which we can find inside Joseon palaces- is usually erected in front of important structures including the Main Hall(Jeongjeon, 正殿). There is no clear definition of its nature that we can find in official law codes or dynastic ritual manuals, and such records do not specify what kind of rules should be observed in creating them either. In illustrations of palaces such as and , Weoldae can be seen at structures such as the Main "Jeongjeon" Hall(正殿), Royal office(Pyeonjeon, 便殿), Royal Quarters(Jeongchim, 正寢), Queen's bedroom(Chimjeon, 寢殿), Quarters of the Crown Prince(Dong'gung, 東宮), and other structures. All these structures equipped with a Weoldae were related to special figures inside the royal family such as the king, the queen, the crown prince, and the crown-prince' son. These figures were literally above the law, and as such their treatment could not be defined by law. And these spaces were where they worked or rested while they lived, and where their posthumous tablets(Shinju, 神主) or portraits(Eojin, 御眞) were enshrined after they died. (When such spaces were used for latter purposes, they were designated either as 'Honjeon[魂殿, chamber of the tablet]' or 'Jinjeon[眞殿, hall of portrait']). Joseon was a Confucian dynasty with a strict social stratification system, and the palace structures reflected such atmosphere as well. We can see that structures described with Weoldae in and were structures which were more important than others that did not have a Weoldae. Among structures with Weoldae, the place which hosted most of the dynastic rituals was the Main Hall. In this Main Hall, the King swore an oath himself, passed the incense(香) himself during memorial services, and observed honoring ceremonies[Manbae-rye(望拜禮)] at the "Hwangdan"(皇壇) altar which was built to commemorate the three Ming Emperors. The so-called "Two Palaces[兩闕]" of Joseon shared a unique relationship in terms of their own Weoldae units and the rituals that were held there. In the early half of the Joseon dynasty period, Gyeongbok-gung(景福宮) and Dong'gweol(東闕) constituted the "Two palaces," but after the war with the Japanese in the 1590s during which the Gyeongbok-gung palace was incinerated, Dong'gweol and Seogweol(西闕) came to newly form the "Two palaces" instead. Meanwhile, Changdeok-gung(昌德宮) became the main palace[法宮], replacing the previous one which had been Gyeongbok-gung. In general, when a king moved to another palace, the ancestral tablets in the Honjeon chamber or the portrait in the Jinjeon hall would accompany him as well. Their presence would be established within the new palace. But king Yeongjo was an exception from that practice. Even after he moved to the Gyeong'hi-gung(慶熙宮) palace, he continued to pay visit to the Jinjeon Hall at Changdeok-gung. While he was positioned inside Gyeong'hi-gung, he did not manage the palace with Gyeonghi-gung as its sole center. He tried to manage other palaces like Changdeok-gung and Chang'gyeong-gung(昌慶宮) as well, and as organically as possible.

• (The)Study of the Eastern Classic
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• no.36
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• pp.203-228
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• 2009

ChaeHo Shin's major interests were in the ancient history, among other periods of the Korean history. Shin's depiction of history is characterized by having nation in the heart of history, whose tendency of nationalism was purposefully strong. In general, the nationalism of those times was emphasizing a 'strong' nation, just as in the case of Shin's theory, and at the same time stood for the theory of social evolution with a view to raising the nation in the front line of history. The nationalism, in association with the theory of social evolution, ended up having a propensity that criticizes imperialism on the one hand, and envies it on the other. This inclination is literally shown in Doksasillon (A New Guide to Reading History), which is ChaeHo Shin's research on the ancient history. Doksasillon is a historical essay that was published serially in 50 installments from August 27th through December 13th in 1908. Unlike the existing views in the late 1900s on the ancient history, among other ages of the Korean history, Doksasillon can be called a treatise with a focus on nation. Doksasillon is an incomplete study which can be divided into two parts, introduction and ancient times that is the first volume. It, nevertheless, shows the aspect of a powerful nation activist who tried to surmount the life-and-death crisis of nation by 'recalling' the nation in the period of the late-Joseon and the Korean empire in 1908 and 'rediscovering' the territory. It also reflects a slice of a historian's anguish that attempted to cope with the national crisis by virtue of the 'power' of history. It is ChaeHo Shin who 'rediscovered' the Buyeo tribe as the mainstream of the ancient history of Korea, and recomposed and materialized the ancient history. Shin chose the 'Buyeo tribe' as a principal race, and used it as a representative of the Korean nation in the ancient era, which was because Buyeo and Goguryeo were the strongest. The emphasis laid on the powerful nation in the history of Korea well reflects the efforts of a powerful nation activist in the age of the late-Joseon, and on the other hand, it shows how nationalism came to be formed in Korea. ChaeHo Shin is regarded as a person who lived in the age in which nationalism, which underscores the homogeneity of a nation, had to be stressed as a sole weapon for a nation who was left behind in modernization and whose rights were disseized. Dosasillon shows a process of reconstructing the history of DanKun and the Buyeo tribe and unearthing a hero who was valued as a savior of the nation, which was the reason that ChaeHo Shin wrote a history.

• (The)Study of the Eastern Classic
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• no.49
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• pp.431-459
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• 2012

The purpose of this article is to compare and analyze the conventional expression of Hangul Ganchal in Cheosun Dynasty and Email. Conventional expression is used remarkably in introductions and conclusions. In introduction, it is used for addressing and safety greetings while in conclusion, it is used for closing address and closing words. In Cheosun Dynasty, an envelope of Ganchal only included the details of the receiver because the letter was genuinely delivered by someone who knew the receiver and the sender very well. An envelope of Ganchal is applicable to the screen of the internet which is used for emailing. In an email, we see the name of the sender and the title of the text and once we click the title, we are able to view the text. The difference between the Ganchal and the email was reflected on how the receiver's detail showed on Ganchal and the email show the sender's details. In a case of addressing in a letter while using the conventional expression, we can see how we use "To~" in humble term and " ~께" in a honorific term. We confirmed that the conventional expression has not yet settled in both of the Gnachal and email for the seasonal greetings. The safety greetings comprised with both of the senders' and receivers' latest updates. In Ganchal, this composition is well described conventionally, whereas in emails, only the receivers' latest news are written but the senders' latest updates are hard to be seen throughout the text. In Ganchal's closing section, the closing address and closing words were expressed conventionally. However, in the case of email; those were again hard to be found throughout. To conclude, in Ganchal the conventional expression was developed and placed in 16thcentury(Sun-eon) when there was a focus in our native language. In 17thcentury(Hyeon-eon), it stood still for a sometime and moved on to 19thcentury(Jing-eon) when there was a strong in fluence of Hangul Ganchal, which resulted in regression to the conservative expression. In general, we are able to confirm that the conventional expression is slowly disappearing.

• (The)Study of the Eastern Classic
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• no.55
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• pp.223-264
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• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.

• (The)Study of the Eastern Classic
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• no.71
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• pp.9-39
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• 2018

We considered the historical significance and the individual aspects of heroes that are reflected in the historical differences between men and women expressed in the old tales. To achieve this purpose, the paper selects , , , , and as text. Their characters were then catalogued into cultural heroes-Choi ChI-won, popular heroes-Jeon Woo-chI, family heroes-Chung So-jeo, pro-Japanese enlightenment hero-Ilneyomhong and Lee Hyung-kyung. He also tried to achieve his goal by describing the historical significance of the hero's type. China and Joseon were at odds with each other, so their relationship was uncomfortable. It is at the forefront of that concerns this issue. As he was a great writer of Silla, he was able to play a leading role with Chinese writers. We needed Choi ChI-won, a cultural hero, to express our pride that Joseon has a superior culture than China. Joseon was a Confucian society with a strong anti-semitic system. Accordingly, the people were persecuted by the aristocrats for all their centers, and this required a folk hero. He is the leader of the war. Jeon Woo-chI is a real folk hero who solves the people's grudge and wishes through doctoring. As women go back to the late Joseon Dynasty, they change the way women treat men after experiencing war. For this reason, there are novels about female heroes such as <江都夢遊錄>, <朴氏傳>, and <李學士傳>. I think the writer given hope to women who are upset by incompetent men even in their work at the time. Jeongsojeo is a leading hero in the family who is more active than the female lead who is faithful to old wives, but is responsible for helping her husband. Joseon goes through the 淸日 and 露日 wars and is at the center of Japan's prosperity. Japan is the Japan-Korea Treaty of 1905 after the Japanese Resident-General of Korea after heavy emphasis put on with the politics. At this time, he published pro-Japanese newspapers and published pro-Japanese novels to highlight pro-Japanese collaborators. It is Ilneyomhong and Yeoyongwoong.

• (The)Study of the Eastern Classic
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• no.62
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• pp.37-65
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• 2016

This paper is to explain who are the authors of first-half 18th Century private prose YeonHangRok(燕行錄) written in Chinese Character and what are interest-oriented aspects of that books. As objects of study, 3 private prose YeonHangRok(燕行錄) written by No-Ron Jeon -Ju Lee's Family(老論 全州李氏) were chosen. Result of reading articles in their anthology, I found their consciousness about going to Beijing. : They aware of "The importance of YeonHang(燕行)" and when they run a mission, they take an attitude of 'observation and attention' to their experience. With that consciousness of YeonHang(燕行) in common, So-jae(疎齋), Il-am (一菴) and Hanpojae(寒圃齋) wrote their YeonHangRok(燕行錄) that mainly describe their direct experience. So-jae(疎齋) and Hanpojae(寒圃齋)'s categories of descriptions are specialized in 'Public Affairs' and 'mission', Il-am(一菴) has widened to the everyday cultures and people of Other cultures.

• The Journal of Korean Philosophical History
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• no.56
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• pp.9-46
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• 2018

Seongdeokdaewang-Shinjong, the 29th National Treasure, is highly valuable as a study material in various aspects including the histories of ideology, Buddhism, politics, art-craft, Chinese character study, calligraphy, epigraphy and so on of the mid-time of Shinra. Compared with the people's interest in the Shinjong, however, the studies on the words carved on it have not been yet deepened. Such studies have not been yet overcoming the phase of decoding and translation of the words. Today, it is required to analyze and study the words systematically. This article starts with such critical mind. That is why the subtitle of this article is Research on the Background of Thoughts considering that this study must be followed by its 2nd study. This study has totally reviewed the decoding and annotation works that have been done so far. Byeonryeomun (騈儷文: a writing style of Chinese character) has been also studied on its written patterns. As a result, approximately 20 problems have been found and corrected. Especially, such key phrases as '工匠?模' and '日月?暉' have been translated in a new way to spotlight the importance of translation of the carved words. The words carved on the Shinjong are highly valuable to study in the aspect of ideology history. The words fully show not only Buddhist thoughts, Confucian thoughts and Taoist thoughts but also Korea's own unique thoughts, which are all melted in the words without any obstacle to each other. In general, they are highly philosophical words. The words are unique especially in the aspect: They give a meaning to the Shinjong based on the keyword Won-Gong (圓空: circle and empty) and suggest the key point of Buddhist thoughts and governing philosophy altogether. That is, they imply that King Seongdeok's political ideology and governing principle are connected to Pungryudo (風流道), Korea's own unique philosophy. This implication is key evidence that makes it possible to trace the context of transmission of Pungryudo. You should not miss also the phrases implying that there was a big argument between reform group based on Confucian thoughts and conservative group based on Korea's own unique thoughts.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.