Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.23
Jae-Kie Chung
The purpose of this study is to understand how the concept of ‘sanitation’, as spoken of by those who lead change in space, operates in space and creates and constructs new space through the case of the Seomun Market in Daeg u. For this, the formation and transition processes of the Yang-gok Alley in Seomun Market were traced and aspects of how the placeness of Yang-gok Alley was restructured were observed. At this, the following aspects could be understood. First, g rain merchants of Seomun Market have continued to conduct business in Seomun Market since it was first formed until now and they have formed their space but the grain merchants of Seomun Market have experienced fluctuations following changes in the national and local economy and currently, grain merchants and the Yang-gok Alley have become established as marginalized presences in the Seomun Market, in which textile businesses have become the center. Second, while butchery merchants and street vendors, who formed Yang-gok Alley alongside the grain merchants, have kept their place and have maintained business despite conflicts with surrounding merchants, they have been disbanded, unable to withstand pressure from the Jung-gu Office, the Merchants’ Association, and surrounding merchants as the 2nd District shopping area was burnt down by a fire and reconstructed and the space of the Yang-gok Alley is also being newly formed. Third, as the 2nd District was being reconstructed, the butchery shops were disbanded throug h the cultural and political log ic of sanitary spaces and as the placeness of the Dak-jeon Alley became lost, the placeness of the Yang-gok Alley also changed. Also, as the placeness of stores with different characteristics such as coffee shops was attached, the placeness of Yang-gok Alley in the current Seomun Market is being reconstituted.
{"title":"Constitution of Sanitary Space in Traditional Market: A Case of Seomun Market in Daegu","authors":"Jae-Kie Chung","doi":"10.15186/ikc.2022.12.31.23","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.23","url":null,"abstract":"The purpose of this study is to understand how the concept of ‘sanitation’, as spoken of by those who lead change in space, operates in space and creates and constructs new space through the case of the Seomun Market in Daeg u. \u0000For this, the formation and transition processes of the Yang-gok Alley in Seomun Market were traced and aspects of how the placeness of Yang-gok Alley was restructured were observed. At this, the following aspects could be understood. \u0000First, g rain merchants of Seomun Market have continued to conduct business in Seomun Market since it was first formed until now and they have formed their space but the grain merchants of Seomun Market have experienced fluctuations following changes in the national and local economy and currently, grain merchants and the Yang-gok Alley have become established as marginalized presences in the Seomun Market, in which textile businesses have become the center. \u0000Second, while butchery merchants and street vendors, who formed Yang-gok Alley alongside the grain merchants, have kept their place and have maintained business despite conflicts with surrounding merchants, they have been disbanded, unable to withstand pressure from the Jung-gu Office, the Merchants’ Association, and surrounding merchants as the 2nd District shopping area was burnt down by a fire and reconstructed and the space of the Yang-gok Alley is also being newly formed. \u0000Third, as the 2nd District was being reconstructed, the butchery shops were disbanded throug h the cultural and political log ic of sanitary spaces and as the placeness of the Dak-jeon Alley became lost, the placeness of the Yang-gok Alley also changed. Also, as the placeness of stores with different characteristics such as coffee shops was attached, the placeness of Yang-gok Alley in the current Seomun Market is being reconstituted.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122008600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.08
Yao Zong
In the late Qing Dynasty, under the changing circumstances of Western powers invading China, Western Learning were introduced into local education in order to save and strengthen the country. The introduction of Western learning not only updated the educational content, but also squeezed the living space of traditional Confucianism. Facing the assault of Western learning , Yuyue, the principal of the GuJing Academy, tried to break the predicament of Confucianism in development and inheritance through the academy. Before 1894, when the value of Confucianism in governing the country was still recognized, Yu Yue hoped to compete with Western learning for the territory of dissemination by revitalizing the practical functions of Confucianism in the academy. After 1894, When the Westernization Movement failed and the effect of Confucianism in saving the destiny of the country is basically denied, Yu Yue sought to retain the academy as a base for the continuation of Confucianism. Yu Yue’s behavior shows at the time of the collapse of the traditional political civilization order with “civilization throug h humanities” as the main social g overnance method, the principal g roup that had the dual responsibility of “defending the doctrine” and “spreading the doctrine”, explored and considered the future of Chinese national culture. 청대 말기, 열강의 중국 침략이라는 위기의 국면 속에서 구국(救國) 자강(自 強)이라는 시대적 요청에 힘입어, 서양의 과학 기술과 문화 지식이 중국 교육에 편입되었다. 서학 도입은 청대 말기 교육 내용에 혁신을 일으킨 것과 동시에, 전통 유학이 설 자리를 압박하게 되었다. 서학의 충돌에 대면하여, 고경정사(詁經精舍)의 산장 유월(俞樾)은 서원을 통해 유학의 발전 및 전승이 어려워진 상황을 타파하고자 하였다. 갑오(甲午) 이전, 유학의 통치술(治術)로서의 가치가 여전히 인정받고 있었던 때, 유월은 서원의 ‘치용(致用)’ 기능을 회복하여서학과의 투쟁을 도모하였다. 갑오 이후, 양무운동의 실패와 더불어 유학의‘구세(救世)’라는 기대 효과는 부정당하고 말았고, 이에 유월은 서원을 유학 보존의 장소로 삼고자 하였다. 유월의 활동은 “도를 보위하고(衛道)”, “도를 전한다(傳道)”라는 이중적 임무를 짊어지고 있었던 청대 말기 서원 산장들의 실태를 드러낸다. 과거 ‘인문화성(人文化成)’을 주요 사회 통치 방식으로 삼았던전통 정교(政敎) 질서가 붕괴하던 당시, 유월의 활동은 민족 문화의 앞길에 대한 탐색과 고민을 보여준다.
{"title":"The Principal's Persistence to Confucianism under the spread of Western learning in the Late Qing Dynasty: A Case Study of Yu Yue's Activities in the GuJing Academy","authors":"Yao Zong","doi":"10.15186/ikc.2022.12.31.08","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.08","url":null,"abstract":"In the late Qing Dynasty, under the changing circumstances of Western powers invading China, Western Learning were introduced into local education in order to save and strengthen the country. The introduction of Western learning not only updated the educational content, but also squeezed the living space of traditional Confucianism. Facing the assault of Western learning , Yuyue, the principal of the GuJing Academy, tried to break the predicament of Confucianism in development and inheritance through the academy. Before 1894, when the value of Confucianism in governing the country was still recognized, Yu Yue hoped to compete with Western learning for the territory of dissemination by revitalizing the practical functions of Confucianism in the academy. After 1894, When the Westernization Movement failed and the effect of Confucianism in saving the destiny of the country is basically denied, Yu Yue sought to retain the academy as a base for the continuation of Confucianism. Yu Yue’s behavior shows at the time of the collapse of the traditional political civilization order with “civilization throug h humanities” as the main social g overnance method, the principal g roup that had the dual responsibility of “defending the doctrine” and “spreading the doctrine”, explored and considered the future of Chinese national culture. \u0000 \u0000청대 말기, 열강의 중국 침략이라는 위기의 국면 속에서 구국(救國) 자강(自 強)이라는 시대적 요청에 힘입어, 서양의 과학 기술과 문화 지식이 중국 교육에 편입되었다. 서학 도입은 청대 말기 교육 내용에 혁신을 일으킨 것과 동시에, 전통 유학이 설 자리를 압박하게 되었다. 서학의 충돌에 대면하여, 고경정사(詁經精舍)의 산장 유월(俞樾)은 서원을 통해 유학의 발전 및 전승이 어려워진 상황을 타파하고자 하였다. 갑오(甲午) 이전, 유학의 통치술(治術)로서의 가치가 여전히 인정받고 있었던 때, 유월은 서원의 ‘치용(致用)’ 기능을 회복하여서학과의 투쟁을 도모하였다. 갑오 이후, 양무운동의 실패와 더불어 유학의‘구세(救世)’라는 기대 효과는 부정당하고 말았고, 이에 유월은 서원을 유학 보존의 장소로 삼고자 하였다. 유월의 활동은 “도를 보위하고(衛道)”, “도를 전한다(傳道)”라는 이중적 임무를 짊어지고 있었던 청대 말기 서원 산장들의 실태를 드러낸다. 과거 ‘인문화성(人文化成)’을 주요 사회 통치 방식으로 삼았던전통 정교(政敎) 질서가 붕괴하던 당시, 유월의 활동은 민족 문화의 앞길에 대한 탐색과 고민을 보여준다.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124525933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.03
Seung Gun Wang, Yuan Yuan
Carefully reviewing the historical materials of the late Qing Dynasty, we can find an interesting phenomenon, that is, the academies were an important platform for the life and world of the scholars in the late Qing Dynasty. are closely related. He studied in Zhongshan, Zunjing, and Xiyin Academy during Tongzhi, and lectured in Kuiguang and Fengchi Academy in his later years. After the school flourished, Qin Jitang, the chief teacher of the school and the dean of the junior normal school, was a g eneration of academies A microcosm of the school life, its academy life profoundly reflects the inner spiritual world and life pursuit of the southeast scholar community in the late Qing Dynasty. It is a rich stroke in the academic history, educational history and the life history of scholars in the southeast reg ion in the late Qing Dynasty. 명청 시기 사료를 살펴보면 하나의 주목할 만한 현상이 발견된다. 바로 서원은 청대 말기 사인(士人)들의 주요 생활 환경이었다는 것이다. 사인들은 대부분 평생 서원에서 학문을 닦고 강학하였으며, 모임에 참여하고, 저술 활동을 하는 등 서원에 속하거나 그에 관련된 일을 하였다. 진제당(秦際唐)은 동치(同治) 연간 종산서원(鍾山書院), 존경서원(尊經書院), 석음서원(惜陰書院)에서수학하였고, 만년에는 규광서원(奎光書院), 봉지서원(鳳池書院)에서 강학하였다. 학당(學堂)이 생겨난 이후, 그는 전습소(傳習所) 총교원(總教員) 및 초급사범학당(初級師範學堂) 교무장(教務長)을 역임하였다. 서원의 사인 가운데 한사람으로서, 그의 서원 생활에는 청대 말기 동남(東南) 지역 사인 공동체가 지닌 정신세계와 삶의 경향이 드러난다. 이는 서원이 사인 공동체의 모임 장소이자, 그 인생 가치를 실현하는 주요 무대였음을 의미한다. 이러한 현상은 청말 동남 지역의 학술사, 교육사 및 사인(士人) 생활사에 중요한 한 획을 긋는것이다.
Carefully reviewing the historical materials of the late Qing Dynasty, we can find an interesting phenomenon, that is，the academies were an important platform for the life and world of the scholars in the late Qing Dynasty。are closely related。He studied in Zhongshan, Zunjing, and Xiyin Academy during Tongzhi, and lectured in Kuiguang and Fengchi Academy in his later years。After the school flourished, Qin Jitang, the chief teacher of the school and the dean of the junior normal school, was a g eneration of academies a microcosm of the school lifeits academy life profoundly reflects the inner spiritual world and life pursuit of the southeast scholar community in the late Qing Dynasty。It is a rich stroke in the academic history, educational history and the life history of scholars in the southeast reg ion in the late Qing Dynasty。观察明清时期的史料，发现了一种值得注意的现象。书院是清代末期士人的主要生活环境。士人大都一生在书院修业讲学，参加聚会，著述等，属于书院或从事与书院有关的工作。秦唐同治年间在钟山书院、尊书院、石阴书院学习，晚年在奎光书院、凤池书院讲学。学堂成立后，历任传信所总教员及初级师范学堂教务长。作为书院的士大夫之一，他的书院生活体现了清代末期东南地区士人共同体所具有的精神世界和生活倾向。这意味着书院是私人共同体的聚会场所，也是实现其人生价值的主要舞台。这种现象在清末东南地区的学术史，教育史及士人生活史上有重要的一笔。
{"title":"The Academy Life World of the Southeast Scholars in the Late Qing Dynasty: Investigation centered on Qin Jitang","authors":"Seung Gun Wang, Yuan Yuan","doi":"10.15186/ikc.2022.12.31.03","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.03","url":null,"abstract":"Carefully reviewing the historical materials of the late Qing Dynasty, we can find an interesting phenomenon, that is, the academies were an important platform for the life and world of the scholars in the late Qing Dynasty. are closely related. He studied in Zhongshan, Zunjing, and Xiyin Academy during Tongzhi, and lectured in Kuiguang and Fengchi Academy in his later years. After the school flourished, Qin Jitang, the chief teacher of the school and the dean of the junior normal school, was a g eneration of academies A microcosm of the school life, its academy life profoundly reflects the inner spiritual world and life pursuit of the southeast scholar community in the late Qing Dynasty. It is a rich stroke in the academic history, educational history and the life history of scholars in the southeast reg ion in the late Qing Dynasty. \u0000 \u0000명청 시기 사료를 살펴보면 하나의 주목할 만한 현상이 발견된다. 바로 서원은 청대 말기 사인(士人)들의 주요 생활 환경이었다는 것이다. 사인들은 대부분 평생 서원에서 학문을 닦고 강학하였으며, 모임에 참여하고, 저술 활동을 하는 등 서원에 속하거나 그에 관련된 일을 하였다. 진제당(秦際唐)은 동치(同治) 연간 종산서원(鍾山書院), 존경서원(尊經書院), 석음서원(惜陰書院)에서수학하였고, 만년에는 규광서원(奎光書院), 봉지서원(鳳池書院)에서 강학하였다. 학당(學堂)이 생겨난 이후, 그는 전습소(傳習所) 총교원(總教員) 및 초급사범학당(初級師範學堂) 교무장(教務長)을 역임하였다. 서원의 사인 가운데 한사람으로서, 그의 서원 생활에는 청대 말기 동남(東南) 지역 사인 공동체가 지닌 정신세계와 삶의 경향이 드러난다. 이는 서원이 사인 공동체의 모임 장소이자, 그 인생 가치를 실현하는 주요 무대였음을 의미한다. 이러한 현상은 청말 동남 지역의 학술사, 교육사 및 사인(士人) 생활사에 중요한 한 획을 긋는것이다.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"129 5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124246731","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.10
Bong-kwan Kwon, J. You
This article confirmed that the cultural tourism contents related to Hamel who is the author about 'Story of the wreck of the Sperwer yacht' are distorted to a large extent without historical understanding and historical evidence. And also critically reviewed the fact that this distortion is leading to continuous expanded reproduction. For this study, Hamel's contents and related previous studies were thoroughly utilized. As a result of the study, it was confirmed that among the historical and cultural facts related to Hamel, there were distortions in the contents known to have influenced by Hamel, such as herringbone pattern stone walls, clogs, and waterways. Therefore, I argued that a close examination of historical facts is necessary in the process of developing and researching cultural tourism contents. In particular, I think that many people may have had cultural influences from Hamel, but I made it clear that such thoughts were based on colonialism. For example, stone walls and aqueducts, stone Jangseung, and clogs have significance in themselves, even if they are not Hamel. The stone walls built throughout the village are beautiful in themselves, and the waterway in this area, which lacks agricultural water, has played a significant role in the continuation of agriculture. The ginkgo tree, which Hamel leaned on while missing his hometown, served as the g uardian deity of the villag ers, and still provides beautiful scenery and shade. Even without Hamel, byeong-yeong castle and its surrounding food contents are loved by visitors. And Hamel lived in this place for 7 years, and his 'Report of Hamel' is enough to arouse the curiosity of visitors with the clearly written text alone. It is now time to make it clear that presenting the historical facts related to Hamel as facts and presenting the contents development related to Hamel as an imaginative possibility is the first step to eliminate misunderstandings and to enable continuous development of contents related to Hamel.
{"title":"Critical Review on the Cultural Contents Development Based on Historical Facts: The Case of Traces Lef t by Hendrik Hamel","authors":"Bong-kwan Kwon, J. You","doi":"10.15186/ikc.2022.12.31.10","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.10","url":null,"abstract":"This article confirmed that the cultural tourism contents related to Hamel who is the author about 'Story of the wreck of the Sperwer yacht' are distorted to a large extent without historical understanding and historical evidence. And also critically reviewed the fact that this distortion is leading to continuous expanded reproduction. For this study, Hamel's contents and related previous studies were thoroughly utilized. \u0000As a result of the study, it was confirmed that among the historical and cultural facts related to Hamel, there were distortions in the contents known to have influenced by Hamel, such as herringbone pattern stone walls, clogs, and waterways. Therefore, I argued that a close examination of historical facts is necessary in the process of developing and researching cultural tourism contents. In particular, I think that many people may have had cultural influences from Hamel, but I made it clear that such thoughts were based on colonialism. For example, stone walls and aqueducts, stone Jangseung, and clogs have significance in themselves, even if they are not Hamel. The stone walls built throughout the village are beautiful in themselves, and the waterway in this area, which lacks agricultural water, has played a significant role in the continuation of agriculture. The ginkgo tree, which Hamel leaned on while missing his hometown, served as the g uardian deity of the villag ers, and still provides beautiful scenery and shade. Even without Hamel, byeong-yeong castle and its surrounding food contents are loved by visitors. And Hamel lived in this place for 7 years, and his 'Report of Hamel' is enough to arouse the curiosity of visitors with the clearly written text alone. It is now time to make it clear that presenting the historical facts related to Hamel as facts and presenting the contents development related to Hamel as an imaginative possibility is the first step to eliminate misunderstandings and to enable continuous development of contents related to Hamel.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128451570","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.22
Dong-lak Jung
The activities of Silsangsanmun Zen monks in the Late Silla period have crucial meaning in the history of the Zen Buddhism. Hong cheok was one of the Zen monks in the period of accepting the Zen Buddhism and has been regarded as one of ‘the initial monks(初傳僧)’ along with Doui(道義) since then. Silsangsanmun was ‘the first Zen sect’ opened first among so-called Nine Zen sect. In particular, Hongcheok was a special Zen monk who achieved both the acceptance of the Zen Buddhism in Silla and the outset of Zen sect. Hyeonuk(玄昱, 787~868) was outset of Bongrimsanmun and returned a little later than the initial monks like Doui or Hongcheok to spread the Zen Buddhism widely. Returning about 10 years later than Hongcheok, he stayed in Silsang sa Temple for three years. Presumably, Hyeonuk’s stay in Salsangsa Temple did not mean the change of religious tradition in Zen sect but was attributed to Silla’s royal family devoting to it with the mediation of Hongcheok. After Hong cheok, Silsang sanmun was handed down to Sucheol(秀澈, 815~893) and Pyeonun(片雲, ?~910). Sucheol was the second progenitor of Silsangsanmun following Hongcheok and installed as the national monk of Silla after Hongcheok. Particularly, he had ties with Silla’s loyal family in the line of King Gyeongmun leading from King Gyeongmun to Queen Jinseong. About Pyeonun, research was done centering around prestigious writings on stupas. He competed with Sucheol about the main line of descent and was connected to the reign of Gyeonhwon in the Post Baekje in terms of political power. Sucheol and Pyeonun were the second-generation Zennists following Hongcheok. These two were the disciples under the same master, and they were combined with Silla and Post Baekje each, which well reveals severe competition developed around the world of Buddhists then.
{"title":"The Zen monks of Silsangsanmun(實相山門) in the Late Silla period","authors":"Dong-lak Jung","doi":"10.15186/ikc.2022.12.31.22","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.22","url":null,"abstract":"The activities of Silsangsanmun Zen monks in the Late Silla period have crucial meaning in the history of the Zen Buddhism. Hong cheok was one of the Zen monks in the period of accepting the Zen Buddhism and has been regarded as one of ‘the initial monks(初傳僧)’ along with Doui(道義) since then. Silsangsanmun was ‘the first Zen sect’ opened first among so-called Nine Zen sect. In particular, Hongcheok was a special Zen monk who achieved both the acceptance of the Zen Buddhism in Silla and the outset of Zen sect. \u0000Hyeonuk(玄昱, 787~868) was outset of Bongrimsanmun and returned a little later than the initial monks like Doui or Hongcheok to spread the Zen Buddhism widely. Returning about 10 years later than Hongcheok, he stayed in Silsang sa Temple for three years. Presumably, Hyeonuk’s stay in Salsangsa Temple did not mean the change of religious tradition in Zen sect but was attributed to Silla’s royal family devoting to it with the mediation of Hongcheok. \u0000After Hong cheok, Silsang sanmun was handed down to Sucheol(秀澈, 815~893) and Pyeonun(片雲, ?~910). Sucheol was the second progenitor of Silsangsanmun following Hongcheok and installed as the national monk of Silla after Hongcheok. Particularly, he had ties with Silla’s loyal family in the line of King Gyeongmun leading from King Gyeongmun to Queen Jinseong. \u0000About Pyeonun, research was done centering around prestigious writings on stupas. He competed with Sucheol about the main line of descent and was connected to the reign of Gyeonhwon in the Post Baekje in terms of political power. Sucheol and Pyeonun were the second-generation Zennists following Hongcheok. These two were the disciples under the same master, and they were combined with Silla and Post Baekje each, which well reveals severe competition developed around the world of Buddhists then.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131880832","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.07
Wiener Jo
Chinese academies developed to the Ming and Qing Dynasties, and new changes gradually took place in the way of property management. The provincial capital academies built by provincial officials in the Ming Dynasty were established spontaneously by the localities, and it was difficult to obtain stable financial support from the central or local governments. Therefore, their property management continued. The traditional funding model for school fields since the Song and Yuan Dynasties is to obtain stable land rent income through the purchase of school fields. After the Yong zheng Dynasty of the Qing Dynasty implemented the financial reform of “returning consumption and envy to the public” and the official promulgation of the provincial capital academies system, each province had its own public funds for public expenditure, and the provincial capital academies became the expenditure items of local funds, and its funding structure became diversified. , new chang es also took place in the way of property management, the mode of funding for school fields tended to decline, and capital lending and earning interest became the main source. Since then, the funds of the provincial capital academy have become more abundant, and the status of the cultural and educational center of the province has been established, laying the foundation for the reform of the educational system in the 19th century. foundation. 중국 서원은 명청 시기까지 발전을 이루면서 그 재정 경영 방식 또한 새로운 발전을 거듭하였다. 명대 성급(省級) 관원들이 건설한 성회 서원은 지방에서 자발적으로 설립한 유형에 속하며, 중앙, 지방 정부로부터 안정적인 재정경비 지원을 획득하기 어려웠다. 이 때문에 그 재정 경영은 송(宋), 원(元) 이래로 전통적인 학전(學田) 경비 양식을 지속하였으며, 학전 설치를 통해 안정적인 조세 수입을 거두고 있었다. 청대 옹정(雍正) 연간에 ‘모선귀공(耗羨歸 公)’이라 불리는 재정 개혁 및 성회 서원 제도의 정식 시행 공포가 이루어진후, 각 성에서는 스스로 관리하는 공동 경비를 공공 지출에 운용하게 되었다. 성회 서원은 지방 경비 지출 대상이 되었으며, 그 경비 구조가 다양해지면서재산 경영 방식도 변화를 이루었다. 학전 경비 양식은 점점 미약해졌고, 자본대출 이윤이 그 주요 경비 재원이 되었다. 이에 의해, 성회 서원의 경비는 더욱 풍족해졌으며, 이에 한 성의 문화 교육의 중심지로서의 지위를 확립하게되었다. 나아가 19세기 교육 체제 개혁에 기초를 마련하였다.
{"title":"Research on Property Management of Sunghwei Academy in Ming and Qing Dynasties","authors":"Wiener Jo","doi":"10.15186/ikc.2022.12.31.07","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.07","url":null,"abstract":"Chinese academies developed to the Ming and Qing Dynasties, and new changes gradually took place in the way of property management. The provincial capital academies built by provincial officials in the Ming Dynasty were established spontaneously by the localities, and it was difficult to obtain stable financial support from the central or local governments. Therefore, their property management continued. The traditional funding model for school fields since the Song and Yuan Dynasties is to obtain stable land rent income through the purchase of school fields. After the Yong zheng Dynasty of the Qing Dynasty implemented the financial reform of “returning consumption and envy to the public” and the official promulgation of the provincial capital academies system, each province had its own public funds for public expenditure, and the provincial capital academies became the expenditure items of local funds, and its funding structure became diversified. , new chang es also took place in the way of property management, the mode of funding for school fields tended to decline, and capital lending and earning interest became the main source. Since then, the funds of the provincial capital academy have become more abundant, and the status of the cultural and educational center of the province has been established, laying the foundation for the reform of the educational system in the 19th century. foundation. \u0000 \u0000중국 서원은 명청 시기까지 발전을 이루면서 그 재정 경영 방식 또한 새로운 발전을 거듭하였다. 명대 성급(省級) 관원들이 건설한 성회 서원은 지방에서 자발적으로 설립한 유형에 속하며, 중앙, 지방 정부로부터 안정적인 재정경비 지원을 획득하기 어려웠다. 이 때문에 그 재정 경영은 송(宋), 원(元) 이래로 전통적인 학전(學田) 경비 양식을 지속하였으며, 학전 설치를 통해 안정적인 조세 수입을 거두고 있었다. 청대 옹정(雍正) 연간에 ‘모선귀공(耗羨歸 公)’이라 불리는 재정 개혁 및 성회 서원 제도의 정식 시행 공포가 이루어진후, 각 성에서는 스스로 관리하는 공동 경비를 공공 지출에 운용하게 되었다. 성회 서원은 지방 경비 지출 대상이 되었으며, 그 경비 구조가 다양해지면서재산 경영 방식도 변화를 이루었다. 학전 경비 양식은 점점 미약해졌고, 자본대출 이윤이 그 주요 경비 재원이 되었다. 이에 의해, 성회 서원의 경비는 더욱 풍족해졌으며, 이에 한 성의 문화 교육의 중심지로서의 지위를 확립하게되었다. 나아가 19세기 교육 체제 개혁에 기초를 마련하였다.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133037230","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.17
Kye-hyung Lee, min-shik Shin, Sang-gyu Jung
The Wolnam Yuseo(『越南遺書』) is a suicide note written by Shin Kwang-ryul after he defected to South Korea shortly after liberation. It contains not only his life but also the contents related to the Korean independence movement, so it is worth using it as a historical material for the independence movement. In particular, this is significant in that Shin Kwang-ryeol himself and his uncle Shin hong-gyun played a decisive role in being selected as a person of merit for independence by the Korean government. Therefore, based on this, this paper attempted to shed light on the activities of the independence movement along with Shin Kwang-ryeol's life. He was born in 1903 in Bukcheong, Hamgyongnam-do, and moved to Wanga-dong, 17th district of Jangbaekhyeon, Guilin Province, China in 1911, shortly after the national death. Later, as he grew up, he developed a sense of nationalism from his uncle, Shin Hong-gyun, and after entering Dongheung Middle School in Bukgando, he accepted socialist ideas and actively responded to colonial reality. After graduation, he worked as a teacher at Jeil Jeongmong School, came to Korea in his mid-20s, and briefly worked as secretary of Hyesanjin, Gapsan-gun, Hambuk-do. After that, he tried to succeed the traditional Korean medicine industry, which was his family business, but was rejected by the Japanese colonial g overnment and crossed over to Bukgando again. At this time, he entered the antiJapanese movement while interacting with the communists who were active there. At that time, the Gwangju Student Movement spread to Bukg ando, and with this opportunity, the communist g roup tried to convert it into a national independence protest movement, but was arrested by the Japanese police. Since then, he has been imprisoned for three months at Seodaemun Prison.
{"title":"The Life and Independence Movement of Shin Kwang-ryeol through the Wolnam Yuseo(『越南遺書』)","authors":"Kye-hyung Lee, min-shik Shin, Sang-gyu Jung","doi":"10.15186/ikc.2022.12.31.17","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.17","url":null,"abstract":"The Wolnam Yuseo(『越南遺書』) is a suicide note written by Shin Kwang-ryul after he defected to South Korea shortly after liberation. It contains not only his life but also the contents related to the Korean independence movement, so it is worth using it as a historical material for the independence movement. In particular, this is significant in that Shin Kwang-ryeol himself and his uncle Shin hong-gyun played a decisive role in being selected as a person of merit for independence by the Korean government. Therefore, based on this, this paper attempted to shed light on the activities of the independence movement along with Shin Kwang-ryeol's life. He was born in 1903 in Bukcheong, Hamgyongnam-do, and moved to Wanga-dong, 17th district of Jangbaekhyeon, Guilin Province, China in 1911, shortly after the national death. Later, as he grew up, he developed a sense of nationalism from his uncle, Shin Hong-gyun, and after entering Dongheung Middle School in Bukgando, he accepted socialist ideas and actively responded to colonial reality. After graduation, he worked as a teacher at Jeil Jeongmong School, came to Korea in his mid-20s, and briefly worked as secretary of Hyesanjin, Gapsan-gun, Hambuk-do. After that, he tried to succeed the traditional Korean medicine industry, which was his family business, but was rejected by the Japanese colonial g overnment and crossed over to Bukgando again. At this time, he entered the antiJapanese movement while interacting with the communists who were active there. At that time, the Gwangju Student Movement spread to Bukg ando, and with this opportunity, the communist g roup tried to convert it into a national independence protest movement, but was arrested by the Japanese police. Since then, he has been imprisoned for three months at Seodaemun Prison.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116320854","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.15186/ikc.2022.12.31.01
Gun Nan
명대 정덕(正德)-가정(嘉靖) 연간, 응전(應典)을 대표 인물로 삼는 용강(永康) 사인(士人)들은 금화(金華) 지역의 학술을 전승한 것 외에도, 소흥(紹興)에 가서 왕양명을 스승으로 모셨고 양명의 심학(心學)을 무학(婺學)의 전통 속에 편입함으로써 매우 독특한 오봉(五峰) 양명학자 집단을 형성하였다. 응전(應典), 정문덕(程文德), 정재(程梓), 노가구(盧可久) 등 양명 제자들의 노력을 통해, 오봉서원은 점차 금화 일대에서 가장 영향력 있는 양명학 중심지가 되었다. 양명 심학은 오봉의 제자, 즉 두유희(杜維熙), 진시로(陳時芳), 진기은(陳其蒽) 등이 일으킨 향회(鄉會), 사회(祠會), 가회(家會)를 통해 용강 오봉의 동양(東陽)으로의 심층적 전파를 이루게 된다. 응전, 정문덕, 노가구 등 향리 문중의 지원과 더불어, 오봉의 강학 활동은 청대 건륭(乾隆) 연간까지 지속되었다 During the Zhengde to Jiajing years of the Ming Dynasty, Yongkang scholars headed by Ying Dian went to Shaoxing to worship Wang Yangming as a teacher in addition to inheriting Jinhua academics. Integrating Yangming Mindology into the tradition of Wuxue, Wufeng Academy has formed a distinctive Wufeng Yangming scholar community. With the unremitting efforts of Yangming disciples such as Yingdian, Cheng Wende, Cheng Zi, and Lu Kejiu, Wufeng Academy has gradually become the most prestigious academy in Jinhua. Influential Yangming Studies Lecture Center. Through the series of township meetings, ancestral hall meetings, and family meetings organized by Wufeng disciples Du Weixi, Chen Shifang, Chen Qian, etc., Yangming’s philosophy of mind has been deeply spread from Yongkang Wufeng to Dongyang. With the support of Ying Cheng Lu and other village clans, Wufeng gave lectures The activity lasted until the Qianlong period of the Qing Dynasty.
明代正德正hadfield)——家庭(嘉靖边)每年,应战(應工具书)作为代表人物的龙江(永,)公司(金币(金士人新华网)地区的学术传承之外,绍兴(紹興)到王阳明师从阳明심학(心门)的武学(婺门),纳入的传统中非常独特的五峰(五蕨)阳明学者集体形成了。经过典典、程文德、程在、卢圭久等良名弟子的努力，五峰书院逐渐成为金华一带最具影响力的阳明学中心地。阳明심학오봉의弟子,即豆浆熙(杜維熙)、镇西路陈時芳),奇葩是陈其蒽)等发动的乡(鄉2017-01-16、社会(2017-01-16祠、通过次(家2017-01-16龙江오봉의东方东默默地深层次的传播构成。在应殿、郑文德、卢家久等乡里家族的支持下，五峰的讲学活动持续到清代乾隆年间。Yongkang scholars headed by Ying Dian went to Shaoxing to worship Wang Yangming as a teacher in addition to inheriting Jinhua academicsIntegrating Yangming Mindology into the tradition of Wuxue, Wufeng Academy has formed a distinctive Wufeng Yangming scholar community。With the unremitting efforts of Yangming disciples such as Yingdian, Cheng Wende, Cheng Zi, and Lu Kejiu, Wufeng Academy has gradually become the most prestigious Academy in Jinhua。Influential Yangming Studies Lecture Center。Through the series of township meetings, ancestral hall meetings, and family meetings organized by Wufeng disciples Du Weixi, Chen Shifang, Chen Qian, etc.;Yangming ' s philosophy of mind has been deeply spread from Yongkang Wufeng to Dongyang。With the support of Ying Cheng Lu and other village clans, Wufeng gave lectures the activity lasted until the Qianlong period of the Qing Dynasty。
{"title":"Wufeng Academy and the Deep Dissemination of Yangming School in Jinhua in the Middleand Late Ming Dynasty","authors":"Gun Nan","doi":"10.15186/ikc.2022.12.31.01","DOIUrl":"https://doi.org/10.15186/ikc.2022.12.31.01","url":null,"abstract":"명대 정덕(正德)-가정(嘉靖) 연간, 응전(應典)을 대표 인물로 삼는 용강(永康) 사인(士人)들은 금화(金華) 지역의 학술을 전승한 것 외에도, 소흥(紹興)에 가서 왕양명을 스승으로 모셨고 양명의 심학(心學)을 무학(婺學)의 전통 속에 편입함으로써 매우 독특한 오봉(五峰) 양명학자 집단을 형성하였다. 응전(應典), 정문덕(程文德), 정재(程梓), 노가구(盧可久) 등 양명 제자들의 노력을 통해, 오봉서원은 점차 금화 일대에서 가장 영향력 있는 양명학 중심지가 되었다. 양명 심학은 오봉의 제자, 즉 두유희(杜維熙), 진시로(陳時芳), 진기은(陳其蒽) 등이 일으킨 향회(鄉會), 사회(祠會), 가회(家會)를 통해 용강 오봉의 동양(東陽)으로의 심층적 전파를 이루게 된다. 응전, 정문덕, 노가구 등 향리 문중의 지원과 더불어, 오봉의 강학 활동은 청대 건륭(乾隆) 연간까지 지속되었다 \u0000 \u0000During the Zhengde to Jiajing years of the Ming Dynasty, Yongkang scholars headed by Ying Dian went to Shaoxing to worship Wang Yangming as a teacher in addition to inheriting Jinhua academics. Integrating Yangming Mindology into the tradition of Wuxue, Wufeng Academy has formed a distinctive Wufeng Yangming scholar community. With the unremitting efforts of Yangming disciples such as Yingdian, Cheng Wende, Cheng Zi, and Lu Kejiu, Wufeng Academy has gradually become the most prestigious academy in Jinhua. Influential Yangming Studies Lecture Center. Through the series of township meetings, ancestral hall meetings, and family meetings organized by Wufeng disciples Du Weixi, Chen Shifang, Chen Qian, etc., Yangming’s philosophy of mind has been deeply spread from Yongkang Wufeng to Dongyang. With the support of Ying Cheng Lu and other village clans, Wufeng gave lectures The activity lasted until the Qianlong period of the Qing Dynasty.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130518819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-31DOI: 10.15186/ikc.2022.08.31.06
Ku-eui Lee
The purpose of this thesis is to examine the private school of Yeonak, the meeting to compose poetry of Yeonak, and the Nine rolling Valley of Yeonak in Sangju. The contents are summarized as follows. In 1552, Yeongcheon Shinjam was appointed as the pastor of Sangju and built 18 village schools, including Jicheon village school. When this village school was burnt down during the Japanese Invasion. In 1702 this private school was built in honor of the local Confucian scholars and enshrined their mortuary tablets. This private school is the Yeonak private school. This is a collection of poems left by 15 scholars at the meeting to compose poetry in Yeonak for 5 days and 4 nights from May 25, 1622. This book is the first joint poetry collection from Sangsan. From the middle of the 16th century to the first half of the 17th century, the scholars of Sangju held a literary meeting, greatly promoting the culture of Sangju at the time. The Nine rolling Valley of Yeonak is a a grove of nine rolling valley that was established and managed in Jicheon-dong, Sangju-si by Namgye Kang Eung-cheol (1562-1635). It can be concluded that the period when the name the Nine rolling Valley of Yeonak was given was from 1598 to 1608. T he p oems a bout the nine rolling Valley of Yeonak directly and indirectly reveal that they combine their academics and customs with the beautiful scenery of nature. I thought that scholars who studied did not only study, but also enjoyed nature while perfecting it. The Nine rolling Valley of Yeonak was located where Yeonak private school was located, so it was very suitable for both. Since the middle of the 16th century, many scholars who combine both studies and literature have been produced around this place, Cheongri, Sangju, and Jicheon. From the 16th century, studies and literature developed around this area can be found for the following reasons. Firstly, at this time, there was a great management of the village in this area and a lot of talented people were produced. Secondly, it w as t he c enter of l earning at t hat time. T hirdly, it w as a h istorical place. Fourthly, this place is an important transportation hub. For these reasons, from the 16th century, talented people were produced centered on this Yeonak, and scholarship and literature were inevitably developed.
{"title":"A study on the private school of Yeonak and the Nine rolling Valley of Yeonak in Sangju","authors":"Ku-eui Lee","doi":"10.15186/ikc.2022.08.31.06","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.06","url":null,"abstract":"The purpose of this thesis is to examine the private school of Yeonak, the meeting to compose poetry of Yeonak, and the Nine rolling Valley of Yeonak in Sangju. The contents are summarized as follows. \u0000In 1552, Yeongcheon Shinjam was appointed as the pastor of Sangju and built 18 village schools, including Jicheon village school. When this village school was burnt down during the Japanese Invasion. In 1702 this private school was built in honor of the local Confucian scholars and enshrined their mortuary tablets. This private school is the Yeonak private school. \u0000This is a collection of poems left by 15 scholars at the meeting to compose poetry in Yeonak for 5 days and 4 nights from May 25, 1622. \u0000This book is the first joint poetry collection from Sangsan. From the middle of the 16th century to the first half of the 17th century, the scholars of Sangju held a literary meeting, greatly promoting the culture of Sangju at the time. \u0000The Nine rolling Valley of Yeonak is a a grove of nine rolling valley that was established and managed in Jicheon-dong, Sangju-si by Namgye Kang Eung-cheol (1562-1635). It can be concluded that the period when the name the Nine rolling Valley of Yeonak was given was from 1598 to 1608. \u0000T he p oems a bout the nine rolling Valley of Yeonak directly and indirectly reveal that they combine their academics and customs with the beautiful scenery of nature. I thought that scholars who studied did not only study, but also enjoyed nature while perfecting it. The Nine rolling Valley of Yeonak was located where Yeonak private school was located, so it was very suitable for both. \u0000Since the middle of the 16th century, many scholars who combine both studies and literature have been produced around this place, Cheongri, Sangju, and Jicheon. From the 16th century, studies and literature developed around this area can be found for the following reasons. Firstly, at this time, there was a great management of the village in this area and a lot of talented people were produced. Secondly, it w as t he c enter of l earning at t hat time. T hirdly, it w as a h istorical place. Fourthly, this place is an important transportation hub. For these reasons, from the 16th century, talented people were produced centered on this Yeonak, and scholarship and literature were inevitably developed.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133696431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-08-31DOI: 10.15186/ikc.2022.08.31.02
Ja-woon Kim
The purpose of this paper is to examine the history and the educational characteristics of Jukrim-Seowon in the late Joseon Dynasty. First, before the establishment of Jukrim-Seowon, Kim Jang-saeng's moving to Hwangsan and educational activities in Hwangsan were reviewed. In the late 16th century, he built a pavilion called ‘Hwangsanjeong (黃山亭)’ at the intersection of Hoseo and Honam and used it as a place for education. And he built a house under it and started teaching disciples who came from Hoseo and Honam. Around the beginning of the 17th century, as the number of disciples increased, the pavilion in Hwangsan was too narrow, and a wider educational space was needed. This is the initial background of the establishment of Hwangsan-Seowon. Second, at the beginning of the 17th century, Hwangsan-Seowon faced various criticisms for enshrin people unrelated to the region. However, this controversy later turned to the dimension of 'Dotong(道 統)' as Kim's disciples secured the logic and justification as a 'Dohak-Seowon(道學書院)' based on the historical events of Yul-gok and Zhu-Xi. As a result, in the 18th and 19th centuries, Jukrim-Seowon was recognized as a 'Dohak-Seowon' by the government. Chapter 2, examines the process of establishing the symbolic status of the Jukrim-Seowon as a Dohak-Seowon, which inherited the legitimacy of Confucianism in Joseon. Third, based on the 'Hwangsan-Seowondo(黃山書院圖)' included in the Hwangsan Gicheop(黃山記帖) in 1680 and some literature data, I pointed out the problems of the current Jukrim-Seowon architectural structure and corrected the errors of previous studies. Fourth, I reviewed the educational activities and educational characteristics of Jukrim-Seowon until the 19th century. Jukrim-Seowon was recognized as an ‘educational space for poetry and rituals’ rather than merely for acquiring literal knowledge. Also, they set the ultimate goal of education to inspire the Confucian students by 'instructing them in virtue and arousing their will.
{"title":"The process of establishing the status as Dohak-Seowon and Educational Characteristics of Jukrim-Seowon in the Late Joseon Dynasty","authors":"Ja-woon Kim","doi":"10.15186/ikc.2022.08.31.02","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.02","url":null,"abstract":"The purpose of this paper is to examine the history and the educational characteristics of Jukrim-Seowon in the late Joseon Dynasty. \u0000First, before the establishment of Jukrim-Seowon, Kim Jang-saeng's moving to Hwangsan and educational activities in Hwangsan were reviewed. In the late 16th century, he built a pavilion called ‘Hwangsanjeong (黃山亭)’ at the intersection of Hoseo and Honam and used it as a place for education. And he built a house under it and started teaching disciples who came from Hoseo and Honam. Around the beginning of the 17th century, as the number of disciples increased, the pavilion in Hwangsan was too narrow, and a wider educational space was needed. \u0000This is the initial background of the establishment of Hwangsan-Seowon. \u0000Second, at the beginning of the 17th century, Hwangsan-Seowon faced various criticisms for enshrin people unrelated to the region. \u0000However, this controversy later turned to the dimension of 'Dotong(道 統)' as Kim's disciples secured the logic and justification as a 'Dohak-Seowon(道學書院)' based on the historical events of Yul-gok and Zhu-Xi. As a result, in the 18th and 19th centuries, Jukrim-Seowon was recognized as a 'Dohak-Seowon' by the government. Chapter 2, examines the process of establishing the symbolic status of the Jukrim-Seowon as a Dohak-Seowon, which inherited the legitimacy of Confucianism in Joseon. \u0000Third, based on the 'Hwangsan-Seowondo(黃山書院圖)' included in the Hwangsan Gicheop(黃山記帖) in 1680 and some literature data, I pointed out the problems of the current Jukrim-Seowon architectural structure and corrected the errors of previous studies. \u0000Fourth, I reviewed the educational activities and educational characteristics of Jukrim-Seowon until the 19th century. Jukrim-Seowon was recognized as an ‘educational space for poetry and rituals’ rather than merely for acquiring literal knowledge. Also, they set the ultimate goal of education to inspire the Confucian students by 'instructing them in virtue and arousing their will.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128030369","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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