Pub Date : 2022-08-31DOI: 10.15186/ikc.2022.08.31.17
Y. Choy
This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century. A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺). His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives. Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek. Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks. His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.
{"title":"Buddhist activity & personality of the Jeong Gong－Kwon(鄭公權) in the late 14th century","authors":"Y. Choy","doi":"10.15186/ikc.2022.08.31.17","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.17","url":null,"abstract":"This paper aims to identify Jeong Gong-Kwon’s Buddhist activities and his nature during the late 14th century. This research illustrates that in the year 1377(禑王 3年) Jeong Gong-Kwon mobilized human resources from Goryeo-Dynasty(高麗國)’s Daejangdogam(大藏都監) and Bunsadogam (分司都監) in order to engrave a number of 「Assorted and Annotated Mahavaipulya purnabudha Sutra(圓覺類解)」 woodblocks. These taskforces manufacturing Buddhist scripture woodblocks were established in the midst of 13th century. \u0000A well-known Neo-Confucianist Jeong Gong-Kwon engaged in a variety of Buddhist activities based on his sophisticated understanding of Buddhisim. His 49th Buddhist ritual ceremony also took place at Bobeob- Temple(報法寺). \u0000His devotion to Buddhisim founded upon a wide human-network including his family members and Buddhist intellectuals such as Hwan Am(幻菴) Hon Su(混脩). High-ranking government officials like Lee Saek (李穡) and Han Su(韓脩) also participated in his Buddhist initiatives. \u0000Particularly, Jeong Gon-Kwon had intimate relationship with Han-Su and Lee-Saek. \u0000Jeong Gong-Kwon was highly committed to esoteric Buddhism(密敎) that puts more weight on practicing good deeds mainly being benevolent to others(功德) which is commonly emphasized among Buddhist monks. \u0000His religious piety also pertains to Zen(禪) and is in line with the Susun-Temple(修禪社). In conclusion, Jeong Gong-Kwon’s religious enthusiasm reflects autonomy of Goryeo-Dynasty and conventional authority of its king.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"18 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":"128146769","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.2022.08.31.01
Soon-han Kim
This study is to review the process of the disputes over the order of spirit tablets occurred in Okdong Seowon had been spread to Sangju and the Namin line seowons in Yeongnam region. The conflicts started from the activities of requesting for granting the board by Okdong Seowon in the 18th Century, and lasted for around 80 years until the early 19th Century. The houses of Hwang of Jangsu and Jeon of Okcheon in Sangju, who were descendants of the scholars enshrined in Okdong Seowon were in the middle of the conflicts, and the study summarizes the start of the disputes between both the houses and the process of their spreading and steadiness in Yeongnam region. T he f irst dispute s tarted when the appeal f or r equesting to grant a board for Okdong Seowon in 88(the 12th reigning year of King Jeongjo). T he s econd one o ccurred in t he p rocess to r ecord t he h istory o f the enshrined persons preparing for the King’s sacrificial writing after determination of g ranting the board in 89. T he t hird a ccident was the reoccurrence of the conflicts between both the houses over the method of enshrinement, gakchuk(各祝: individual enshrinement) or habchuk(合 祝: united enshrinement). T he s tudy f ocuses o n the fourth event. It o ccurred due to t he rearrangement of the order of spirit tablet for Saseo Jeon Sik(沙西 全湜) according to the generation instead of its original one, when repairing the temple of Okdong Seowon and returning the enshrined persons’ spirit tablets in 1804(the 4th r eigning year o f King S unjo) T hen, t he descendants of Jeon Sik enshrined additionally their ancestor’s nameplate in the temple of Donam Seowon with permission by small numbers of the staffs of Donam Seowon only. As the accident occurred without the official discussions and procedure, the conflict became exaggerated, dividing the factions into two over the responsibilities for the accident and leaving even in Saron of Namin in Sangju. The conflict lasted over one year without resolution, even spreading among the Namin line seowons in Yeongnam region. The fifth dispute started when the spirit tablet of Jeon Sik returned to the temple of Okdong Seowon with its original order by the official document by Gyeongsang Gamsa in 1808(the 8th reigning year of King Sunjo), and the house of Hwang of Jangsu opposed it fiercely and the house of Jeon of Okcheon responded to oppose the order of generation. As a result, King Gojong ordered the order of spirit tablet in the seowon should be in its original one, notifying to shut down the seowons with the board given by king following closing the private seowons in large scale at that time, and the disputes for about 80 years were resolved, finally. Since the th Century, even though there were differences depending on the seowons, in general, the institute of seowon changed its characteristics from the local community to focusing on the houses of literati c lass. T he d isputes over t he o rder o f spirit tablets i n Okdong Seowon coul
此次研究是为了研究发生在玉洞书院的灵碑顺序争议扩散到岭南地区尚州和南民系书院的过程。这一矛盾从18世纪玉东书院要求授予理事会的活动开始，一直持续到19世纪初，持续了80多年。作为玉洞书院遗民的后代，尚州的长寿黄家和玉川全家处于矛盾的中心，该研究总结了两家矛盾的起因和在岭南地区扩散和稳定的过程。第一次纷争是在88年(正祖十二年)为申请设立玉洞书院而引发的。这是自1989年决定授予匾额后，在为国王的祭文做准备的供奉者的历史记录的过程中发生的第二次匾额。第三件事是，两家围绕供奉的方式再次发生冲突，分别是“单独供奉”还是“联合供奉”。本文的研究主要集中在第四个方面。o ccurred由于t他的精神平板的顺序重排Saseo全Sik(沙西全湜)根据代代替原来的一个,当修理圣殿Okdong Seowon并返回体现人的精神在1804年平板电脑(4 r王外国年o f S unjo) t母鸡,t他的后代全Sik另外供奉祖先的铭牌的殿里Donam Seowon许可的少量工作人员Donam Seowon。在没有经过正式讨论和程序的情况下发生了事故，因此，在尚州南民沙龙，双方就事故责任问题分裂为两派，出现了矛盾。这场冲突持续了1年多，并在岭南地区的南民线部队中蔓延开来，没有得到解决。第5次纷争是在1808年(顺祖8年)庆尚甘司的公文中记载的全植灵位原封不动地回到玉洞书院寺后，长寿黄氏强烈反对，而玉川全氏则反驳说反对代制。因此，高宗在当时大规模关闭私人书院后，下令将书院内的灵位牌位改为原来的牌位，并下令用国王的诏书关闭书院，长达80年的纷争终于得到了解决。从16世纪开始，书院虽然因书院的不同而有所不同，但从总体上看，书院的特点从地方社区转变为以文人为中心的住宅。在玉洞西苑，围绕“精神药片”的订购权引发的争议，有可能是扩张引起的。书院的学术功能被削弱，其祭祀功能被强调为地方社会中家族之间的权力竞争工具，代表了个体家族的社会经济利益。特别是以书院为中心的乡争，包括各种先祖顺序纠纷、书院灵位纠纷等，很大程度上是由书院特征的变化而产生的。玉洞书院原本主要由供奉者的后代经营，后来成为国王授予的学院，因此，为了确保书院的优先经营权，矛盾不断扩大。
{"title":"The Conflicts among Namin Faction in Sangju Region in the 18th and 19th Centuries-Focusing on the Disputes over the Order of Spirit Tablets in Okdong Seowon in Sangju","authors":"Soon-han Kim","doi":"10.15186/ikc.2022.08.31.01","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.01","url":null,"abstract":"This study is to review the process of the disputes over the order of spirit tablets occurred in Okdong Seowon had been spread to Sangju and the Namin line seowons in Yeongnam region. The conflicts started from the activities of requesting for granting the board by Okdong Seowon in the 18th Century, and lasted for around 80 years until the early 19th Century. The houses of Hwang of Jangsu and Jeon of Okcheon in Sangju, who were descendants of the scholars enshrined in Okdong Seowon were in the middle of the conflicts, and the study summarizes the start of the disputes between both the houses and the process of their spreading and steadiness in Yeongnam region. \u0000T he f irst dispute s tarted when the appeal f or r equesting to grant a board for Okdong Seowon in 88(the 12th reigning year of King Jeongjo). \u0000T he s econd one o ccurred in t he p rocess to r ecord t he h istory o f the enshrined persons preparing for the King’s sacrificial writing after determination of g ranting the board in 89. T he t hird a ccident was the reoccurrence of the conflicts between both the houses over the method of enshrinement, gakchuk(各祝: individual enshrinement) or habchuk(合 祝: united enshrinement). \u0000T he s tudy f ocuses o n the fourth event. It o ccurred due to t he rearrangement of the order of spirit tablet for Saseo Jeon Sik(沙西 全湜) according to the generation instead of its original one, when repairing the temple of Okdong Seowon and returning the enshrined persons’ spirit tablets in 1804(the 4th r eigning year o f King S unjo) T hen, t he descendants of Jeon Sik enshrined additionally their ancestor’s nameplate in the temple of Donam Seowon with permission by small numbers of the staffs of Donam Seowon only. As the accident occurred without the official discussions and procedure, the conflict became exaggerated, dividing the factions into two over the responsibilities for the accident and leaving even in Saron of Namin in Sangju. The conflict lasted over one year without resolution, even spreading among the Namin line seowons in Yeongnam region. The fifth dispute started when the spirit tablet of Jeon Sik returned to the temple of Okdong Seowon with its original order by the official document by Gyeongsang Gamsa in 1808(the 8th reigning year of King Sunjo), and the house of Hwang of Jangsu opposed it fiercely and the house of Jeon of Okcheon responded to oppose the order of generation. As a result, King Gojong ordered the order of spirit tablet in the seowon should be in its original one, notifying to shut down the seowons with the board given by king following closing the private seowons in large scale at that time, and the disputes for about 80 years were resolved, finally. \u0000Since the th Century, even though there were differences depending on the seowons, in general, the institute of seowon changed its characteristics from the local community to focusing on the houses of literati c lass. T he d isputes over t he o rder o f spirit tablets i n Okdong Seowon coul","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"743 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":"126697116","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.2022.08.31.16
Chang Guk Lee
There exist two ancient tombs at the southeast of the Royal Tomb of Queen Seondeok located in Nangsan of Gyeongju City. Other than these two, no ancient tombs have been found till now in Nangsan. Thinking that the two ancient tombs should be Chinese-style Baejangmyo(陪葬墓), this author started the research assuming that the Royal Tomb of Queen Seondeok should have been influenced by Chinese Neungwonjedo(陵園制度). According to the findings of advanced studies, most of them talk about the Royal Tomb of Queen Seondeok from Buddhistic perspectives in relation to 3-sa(3事) mentioned in ‘Seondeokwangjigisamsa(善德王知幾 三事)’ of 「Samgukyusa」. Some of them discuss the location and Hoseok (護石) archaeologically, but still, they hardly deal with them as a main topic. Deeming that the tales of 3-sa should have been completed or begun as S acheonwangsa T emple was founded in t he r eign o f King Munmu, this researcher assumes that the Royal Tomb of Queen Seondeok built in the beginning of King Jindeok’s reign is hardly associated with 3-sa, and related contents should have been added absurdly by the next generations. Examining the Royal Tomb of Queen Seondeok mainly in association with the location, Hoseok’s structure, and the burial mound, this author has found that the location was influenced by Soreung(昭陵) of Taejong in Tang Dynasty, Hoseok applied piling in and the support stone differently from how it looks now, and Baejangmyo imitates the Chinese style. Concerning the Royal Tomb of Queen Seondeok, it is located differently from the royal tombs of the mid-old or mid-period of Silla and the support stone and Chinese-style Baejangmyo were first adopted, which semes to be associated with Kim Chun-chu's force that led the formation of the royal tomb then. Externally, within the risky situation resulted from Baekje and Goguryeo’s invasion, Kim Chun-chu's force seems to have built the Royal Tomb of Queen Seondeok imitating Soreung as one of the diplomatic strategies to obtain military support from Tang. Internally, the Royal Tomb of Queen Seondeok seems to have been formed as a symbol of rebuilding the order of the country and promoting revision in domestic affairs grounded on the politics and culture of Tang.
{"title":"The Characteristics and Meanings of the Royal Tomb of Queen Seondeok in Silla","authors":"Chang Guk Lee","doi":"10.15186/ikc.2022.08.31.16","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.16","url":null,"abstract":"There exist two ancient tombs at the southeast of the Royal Tomb of Queen Seondeok located in Nangsan of Gyeongju City. Other than these two, no ancient tombs have been found till now in Nangsan. \u0000Thinking that the two ancient tombs should be Chinese-style Baejangmyo(陪葬墓), this author started the research assuming that the Royal Tomb of Queen Seondeok should have been influenced by Chinese Neungwonjedo(陵園制度). \u0000According to the findings of advanced studies, most of them talk about the Royal Tomb of Queen Seondeok from Buddhistic perspectives in relation to 3-sa(3事) mentioned in ‘Seondeokwangjigisamsa(善德王知幾 三事)’ of 「Samgukyusa」. Some of them discuss the location and Hoseok (護石) archaeologically, but still, they hardly deal with them as a main topic. \u0000Deeming that the tales of 3-sa should have been completed or begun as S acheonwangsa T emple was founded in t he r eign o f King Munmu, this researcher assumes that the Royal Tomb of Queen Seondeok built in the beginning of King Jindeok’s reign is hardly associated with 3-sa, and related contents should have been added absurdly by the next generations. \u0000Examining the Royal Tomb of Queen Seondeok mainly in association with the location, Hoseok’s structure, and the burial mound, this author has found that the location was influenced by Soreung(昭陵) of Taejong in Tang Dynasty, Hoseok applied piling in and the support stone differently from how it looks now, and Baejangmyo imitates the Chinese style. \u0000Concerning the Royal Tomb of Queen Seondeok, it is located differently from the royal tombs of the mid-old or mid-period of Silla and the support stone and Chinese-style Baejangmyo were first adopted, which semes to be associated with Kim Chun-chu's force that led the formation of the royal tomb then. \u0000Externally, within the risky situation resulted from Baekje and Goguryeo’s invasion, Kim Chun-chu's force seems to have built the Royal Tomb of Queen Seondeok imitating Soreung as one of the diplomatic strategies to obtain military support from Tang. Internally, the Royal Tomb of Queen Seondeok seems to have been formed as a symbol of rebuilding the order of the country and promoting revision in domestic affairs grounded on the politics and culture of Tang.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"2011 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":"129127717","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.2022.08.31.09
Yon Jae Kim
The essay aims at making a theoretical system Lee Juchen’s Xinzengtaixuanjing through the world of pre-experientialism. He is concerned with the character of number-principle in Yangxiong’s Taixuan. Particularly, he pays attention to Xuan concept, the number of Xuan and the Dao of Xuan. He probes into an integral unity of the Dao of Xuan according to the deductive mode of number. The Dao of Xuan is characteristic of the arithmetic way of number into the process of recognizing the reality of world. It is an epistemological process of Xuan, the number of Xuan and the Dao of Xuan. He emphasizes an ontological point of view concerning a pre-experiential form of number. A form of number is not only a premise of prescribing the existence of myriad things but also a measure of real human life. Consequently, his world-view results in a pre-experiential prescription of number in terms of a unity of principle and number.
{"title":"Lee Juchen’s Xinzengtaixuanjing, Its Xuanshu View and the World of Pre-experientialism","authors":"Yon Jae Kim","doi":"10.15186/ikc.2022.08.31.09","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.09","url":null,"abstract":"The essay aims at making a theoretical system Lee Juchen’s Xinzengtaixuanjing through the world of pre-experientialism. He is concerned with the character of number-principle in Yangxiong’s Taixuan. Particularly, he pays attention to Xuan concept, the number of Xuan and the Dao of Xuan. He probes into an integral unity of the Dao of Xuan according to the deductive mode of number. The Dao of Xuan is characteristic of the arithmetic way of number into the process of recognizing the reality of world. It is an epistemological process of Xuan, the number of Xuan and the Dao of Xuan. He emphasizes an ontological point of view concerning a pre-experiential form of number. \u0000A form of number is not only a premise of prescribing the existence of myriad things but also a measure of real human life. Consequently, his world-view results in a pre-experiential prescription of number in terms of a unity of principle and number.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"83 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":"134150111","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.2022.08.31.05
Kyung-dong Lee
The purpose of this study is to understand the regional properties and characteristics of Seowon management through investigation on the cases of Seowon management in Nonsan during the Joseon Dynasty. Wonim (院任, academic directors) were the subjects of Seowon education and management consisting of Wonjang (院長), Jangui (掌議), Yusa (有司), and Jikwal (直月). As Wongang and Jangui, powerful officials from either central or local areas served, and as Yusa and Jikwol, influential intellectuals from nearby regions were appointed. Governmental officials were appointed as Wonjang and Yusa, and Seowon indicated their own distinctive academic or political tendencies by them. Wonsaeng (院生) were the students and educatee affiliated to Seowon. Concerning qualifications for admission, initially, they had to pass Chosi (初試, the initial civil service examination), but gradually, either virtue or learning was emphasized more. Wonsaeng took classes according to the curriculum while staying in the dormitory, but later, the boarding system came to be abolished on account of financial reasons in Seowon. Despite that, each individual Seowon introduced various methods of education, which lasted until the 19th century. For Seowon management, there were farmlands, slaves, donations, and Wonbo (院保, adult male support taxpayers of good status), and so on. Farmlands were the main source of Seowon management. Slaves played roles in cultivating the farmland and supporting it by doing various tasks needed for Seowon management. Also, donations and Wonbo had roles in procuring goods and money required to hold ancestral rites or repair the buildings. In particular, those making donations were different by Seowon as they tended to be changed gradually to those belonging to the families affiliated to each of the Seowon. Seowon located in Nonsan show both regional similarities and differences for each Seowon’s uniqueness. As Seowon management was differentiated by families and factions centering around the figures enshrined in them, a variety of characteristics can be found within the same region.
{"title":"The Characteristics of Seowon Management in Nonsan during the Joseon Dynasty","authors":"Kyung-dong Lee","doi":"10.15186/ikc.2022.08.31.05","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.05","url":null,"abstract":"The purpose of this study is to understand the regional properties and characteristics of Seowon management through investigation on the cases of Seowon management in Nonsan during the Joseon Dynasty. \u0000Wonim (院任, academic directors) were the subjects of Seowon education and management consisting of Wonjang (院長), Jangui (掌議), Yusa (有司), and Jikwal (直月). As Wongang and Jangui, powerful officials from either central or local areas served, and as Yusa and Jikwol, influential intellectuals from nearby regions were appointed. Governmental officials were appointed as Wonjang and Yusa, and Seowon indicated their own distinctive academic or political tendencies by them. \u0000Wonsaeng (院生) were the students and educatee affiliated to Seowon. \u0000Concerning qualifications for admission, initially, they had to pass Chosi (初試, the initial civil service examination), but gradually, either virtue or learning was emphasized more. Wonsaeng took classes according to the curriculum while staying in the dormitory, but later, the boarding system came to be abolished on account of financial reasons in Seowon. \u0000Despite that, each individual Seowon introduced various methods of education, which lasted until the 19th century. \u0000For Seowon management, there were farmlands, slaves, donations, and Wonbo (院保, adult male support taxpayers of good status), and so on. \u0000Farmlands were the main source of Seowon management. Slaves played roles in cultivating the farmland and supporting it by doing various tasks needed for Seowon management. Also, donations and Wonbo had roles in procuring goods and money required to hold ancestral rites or repair the buildings. In particular, those making donations were different by Seowon as they tended to be changed gradually to those belonging to the families affiliated to each of the Seowon. \u0000Seowon located in Nonsan show both regional similarities and differences for each Seowon’s uniqueness. As Seowon management was differentiated by families and factions centering around the figures enshrined in them, a variety of characteristics can be found within the same region.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"2 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":"132473186","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.2022.08.31.07
Yeon-suk Lee
After returning home, the local elites in Nonsan region formed a close relationship with each other through academic lineage and marital lineage, and grew into dominant families by exchanging mainly through Seojae, Seowon, and Hyang-gyo. In addition, due to their voluntary military activity and altruistic death, they were respect in the local community, which led to the establishment of Seowon and incense for them. The figures incensed at Eunjinhyeon Seowon are those of rigid determination, s uch a s l oyal s ervants a nd d utif ul c hildren, a nd t he figures incensed at Donam Seowon and Nogang Seowon, which are representative Seowons of Yeonsan-hyeon and Noseong-hyeon, respectively, are those of the Taoistic origins of Noron and Soron. The reputation of figures incensed at an Seowon was directly related to honor of that Seowon. Accordingly, Donam Seowon represented Noron-family one, while Nogang Seowon represented Soron-family Seowon. The Gwangsan Kim's family in Yeonsan and Papyung Yun's family in Noseong, the representative local elites of the Nonsan region, lived close to each other and served mainly as public officials. They maintained the position o f the W est faction in t he p rocess of East-West p olitical separation and returned home during the Manchu war, after which, maintained a close relationship through academic, bloody, and geographic lineages while maintaining a family and building a geographic foundation through teaching activities. However, after the Noron-Soron Divergence, the cooperative relationship between these two families and between Donam Seowon and Nogang Seowon turned into a conflicting relationship. Yoensan and Noseong, therefor, seems to have been a kind of miniature that reflected the central political situation as it is at that time.
{"title":"The Movement of the Local Noble Family in Nonsan Region and the Establishment of Seowon(書院) during the Joseon Dynasty","authors":"Yeon-suk Lee","doi":"10.15186/ikc.2022.08.31.07","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.07","url":null,"abstract":"After returning home, the local elites in Nonsan region formed a close relationship with each other through academic lineage and marital lineage, and grew into dominant families by exchanging mainly through Seojae, Seowon, and Hyang-gyo. In addition, due to their voluntary military activity and altruistic death, they were respect in the local community, which led to the establishment of Seowon and incense for them. \u0000The figures incensed at Eunjinhyeon Seowon are those of rigid determination, s uch a s l oyal s ervants a nd d utif ul c hildren, a nd t he figures incensed at Donam Seowon and Nogang Seowon, which are representative Seowons of Yeonsan-hyeon and Noseong-hyeon, respectively, are those of the Taoistic origins of Noron and Soron. The reputation of figures incensed at an Seowon was directly related to honor of that Seowon. Accordingly, Donam Seowon represented Noron-family one, while Nogang Seowon represented Soron-family Seowon. \u0000The Gwangsan Kim's family in Yeonsan and Papyung Yun's family in Noseong, the representative local elites of the Nonsan region, lived close to each other and served mainly as public officials. They maintained the position o f the W est faction in t he p rocess of East-West p olitical separation and returned home during the Manchu war, after which, maintained a close relationship through academic, bloody, and geographic lineages while maintaining a family and building a geographic foundation through teaching activities. However, after the Noron-Soron Divergence, the cooperative relationship between these two families and between Donam Seowon and Nogang Seowon turned into a conflicting relationship. Yoensan and Noseong, therefor, seems to have been a kind of miniature that reflected the central political situation as it is at that time.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"31 4 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":"128276241","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.2022.08.31.14
Young Rok Kim
A various type of descendents(後裔) were documented in household registers of Daegu, Ulsan, and Danseong produced in the later Joseon Dynasty. Joseon gave preference to the descendents of Ancient Sages since its foundation in 1392. They could have been privileged to be assumed as a governmental officer or to be excused from diverse duties, including military ones. For example, those who held ancestral rites for Ancient Sages(奉祀孫) could been assigned to the upper position on military duty such as Chunguiwui(忠義衛). Despite of uncertainties on ancestors’ lineage, they could be excluded from the Seven lowest services(七般賤役). Therefore, being recorded as an descendent of ancient sages on the household register was closely related to be given preferential treatment on duties. This study attempts to trace about 100 years of history of the houses of Gong Sebal(孔世發) and Gong Huiryun(孔希連) of Ulsan, both descendents of Confucius, and that of An Guoungwoo(安景佑), the descendants of An Hyang. The members of those families started to appear as descendents of Ancient Sages from the household register of 1680s. From then, they tended to enter into Chunguiwui, thereby being exempted from military service and moving in the upper positions in military service. However, there were various social problems caused by the exemption of the descendents of Ancient Sages from military duties. First, there were many cases of falsifying family lineages as if they were descendents of Ancient Sages(冒稱, 冒錄), in order to avoid their military duty. Second, it started to cause problems of double obligation of military service to them. Therefore, in order to resolve these issues, the government had to issue Gyehasamok(｢계하사목｣) to certify their military exemption. The Joseon Dynasty gave special treatment to the descendents of Ancient Sages by imposing the upper positions in military service. This policy, however, led to a number of negative effects in military administration in compliance with social changes in the later Joseon Dynasty.
{"title":"The Descendents of Ancient Sages(先賢 後裔) in the Ulsan Hosehold Register of the later Joseon Dynasty","authors":"Young Rok Kim","doi":"10.15186/ikc.2022.08.31.14","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.14","url":null,"abstract":"A various type of descendents(後裔) were documented in household registers of Daegu, Ulsan, and Danseong produced in the later Joseon Dynasty. Joseon gave preference to the descendents of Ancient Sages since its foundation in 1392. They could have been privileged to be assumed as a governmental officer or to be excused from diverse duties, including military ones. For example, those who held ancestral rites for Ancient Sages(奉祀孫) could been assigned to the upper position on military duty such as Chunguiwui(忠義衛). Despite of uncertainties on ancestors’ lineage, they could be excluded from the Seven lowest services(七般賤役). Therefore, being recorded as an descendent of ancient sages on the household register was closely related to be given preferential treatment on duties. \u0000This study attempts to trace about 100 years of history of the houses of Gong Sebal(孔世發) and Gong Huiryun(孔希連) of Ulsan, both descendents of Confucius, and that of An Guoungwoo(安景佑), the descendants of An Hyang. The members of those families started to appear as descendents of Ancient Sages from the household register of 1680s. From then, they tended to enter into Chunguiwui, thereby being exempted from military service and moving in the upper positions in military service. \u0000However, there were various social problems caused by the exemption of the descendents of Ancient Sages from military duties. First, there were many cases of falsifying family lineages as if they were descendents of Ancient Sages(冒稱, 冒錄), in order to avoid their military duty. \u0000Second, it started to cause problems of double obligation of military service to them. Therefore, in order to resolve these issues, the government had to issue Gyehasamok(｢계하사목｣) to certify their military exemption. \u0000The Joseon Dynasty gave special treatment to the descendents of Ancient Sages by imposing the upper positions in military service. This policy, however, led to a number of negative effects in military administration in compliance with social changes in the later Joseon Dynasty.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"71 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":"128892630","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.2022.08.31.03
So-Hee Park
In Sangju, there are Donam and Heungam Seowons, which represented Namin and Noron lines in Yeongnam in the late Joseon era. Donam Seowon was established by all the literati classes in Sangju, mainly the followers of Ryu, Seong-ryong and Jeong Gyeong-se in the 17th Century. There were conflicts with the Sarim in Andong and Yean, which had been arising from the process of enshrinement of Ryu, Seong-ryong and Jeong Gyeong-se rather than those derived from the factions, while continuing the relationship with Yeoheon school. These could be confirmed by Shimwonrok, the records of the visitors of the seowon. Since then, in 1660, Donam Seowo requested donation to 15 eubs in order to rebuild Myeonryundang which had been demolished by fire. When reviewing the regions, Andong and Yean communities were omitted, while the Udo regions were relatively dominated. Heungam Seowon was built under protection by the ruling Noron in Sangju in the 18th C entury. T he s ewon was run by s uch the houses of Seong of Changnyeong, Chae of Incheon, and Shin of Pyeongsan, the Noron groups in Sangju and they built Seosan Seowon and Chunguidan, later, uniting their groups. T hey made the c laim when they found that Sangju’s local governor Cho, Jeong-man’s name was deleted in Shimwonrok in Donam Seowon, dominated this seowon, and elected the head from their own faction, having conflicts with Namin. It implies that there were so intense conflicts around Donam Seowon. However, since 1743, Donam Seowon’s head was elected among Namin Line, and then, Ryu, Shim-choon(a great-grand son of Ryu, Jin) who was a famous scholar and a follower of Jeong, Jong-ro at that time, Lee, Kyung-yu(a great-grandson of Lee, Man-bu) and Kang, Se-ryun were inaugurated as the head of the Seowon, enhancing the institution’s reputation.
{"title":"The Members Analysis in Namin･Noron Line Seowons in Sangju Region in the 17th and 18th Centuries -Focusing on Donam･Heungam Seowons-","authors":"So-Hee Park","doi":"10.15186/ikc.2022.08.31.03","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.03","url":null,"abstract":"In Sangju, there are Donam and Heungam Seowons, which represented Namin and Noron lines in Yeongnam in the late Joseon era. \u0000Donam Seowon was established by all the literati classes in Sangju, mainly the followers of Ryu, Seong-ryong and Jeong Gyeong-se in the 17th Century. There were conflicts with the Sarim in Andong and Yean, which had been arising from the process of enshrinement of Ryu, Seong-ryong and Jeong Gyeong-se rather than those derived from the factions, while continuing the relationship with Yeoheon school. These could be confirmed by Shimwonrok, the records of the visitors of the seowon. \u0000Since then, in 1660, Donam Seowo requested donation to 15 eubs in order to rebuild Myeonryundang which had been demolished by fire. \u0000When reviewing the regions, Andong and Yean communities were omitted, while the Udo regions were relatively dominated. \u0000Heungam Seowon was built under protection by the ruling Noron in Sangju in the 18th C entury. T he s ewon was run by s uch the houses of Seong of Changnyeong, Chae of Incheon, and Shin of Pyeongsan, the Noron groups in Sangju and they built Seosan Seowon and Chunguidan, later, uniting their groups. T hey made the c laim when they found that Sangju’s local governor Cho, Jeong-man’s name was deleted in Shimwonrok in Donam Seowon, dominated this seowon, and elected the head from their own faction, having conflicts with Namin. It implies that there were so intense conflicts around Donam Seowon. However, since 1743, Donam Seowon’s head was elected among Namin Line, and then, Ryu, Shim-choon(a great-grand son of Ryu, Jin) who was a famous scholar and a follower of Jeong, Jong-ro at that time, Lee, Kyung-yu(a great-grandson of Lee, Man-bu) and Kang, Se-ryun were inaugurated as the head of the Seowon, enhancing the institution’s reputation.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"50 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":"131557643","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.2022.08.31.10
Jeong-cheol Kim
As a scholar from the late 17th century to the early 18th century, Nakjeo(洛渚) Lee Ju-Cheon(李柱天, 1662~1711) left a commentary called Sinjeunghwanggeuknaepyeon新增皇極內篇 that interpreted and enlarged caichen(蔡沈)’s work Hongbeomhwanggeuknaepyeon洪範皇極內篇. The direct object of new addition was not the whole Hongbeomhwanggeuknaepyeon 洪範皇極內篇, but Hwanggeuknaepyeonsuchongmyeong皇極內 篇數總名 in which Ming’s scholar zhangpin(章品) newly complemented caichen(蔡沈)’s incomplete part. Lee Ju-Cheon made the Sinjeunghwanggeuknaepyeon 新增皇極內篇 by modifying errors and adding new contents in the process of referring to this book. Lee Ju-Cheon’s new addition work might be the result shown when his learning and study of classics contained in Xinglidaquan性理大全 got deepened.
{"title":"The characteristics and values of Lee Ju-Cheon’s Sinjeunghwanggeuknaepyeon","authors":"Jeong-cheol Kim","doi":"10.15186/ikc.2022.08.31.10","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.10","url":null,"abstract":"As a scholar from the late 17th century to the early 18th century, Nakjeo(洛渚) Lee Ju-Cheon(李柱天, 1662~1711) left a commentary called Sinjeunghwanggeuknaepyeon新增皇極內篇 that interpreted and enlarged caichen(蔡沈)’s work Hongbeomhwanggeuknaepyeon洪範皇極內篇. The direct object of new addition was not the whole Hongbeomhwanggeuknaepyeon 洪範皇極內篇, but Hwanggeuknaepyeonsuchongmyeong皇極內 篇數總名 in which Ming’s scholar zhangpin(章品) newly complemented caichen(蔡沈)’s incomplete part. Lee Ju-Cheon made the Sinjeunghwanggeuknaepyeon 新增皇極內篇 by modifying errors and adding new contents in the process of referring to this book. Lee Ju-Cheon’s new addition work might be the result shown when his learning and study of classics contained in Xinglidaquan性理大全 got deepened.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"55 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":"133115179","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.2022.08.31.04
Suk-Hyun Song
During the Joseon Dynasty, the construction of Seowon was delayed in Sangju compared to other areas in Yeongnam. After Donam seowon Confucian Academy, the first Confucian academy in Sangju, was built in 1606, Okseong seowon Confucian Academy and Geunam seowon Confucian Academy were built in the 17th century. In the process of construction of the three Confucian academies, the participation of the Sangju Sajok(士族) is gradually decreasing. Geunam seowon Confucian Academy is opposed by some of the Sangju Sajok and the participation of the Sajok of Mungyeong, Yonggung, and Andong. The differentiation of the Sangju Sajok society appears in the construction of the Confucian academy. In the first half of the 18th century, the construction of Seoin affiliation Seowon and Namin affiliation Seowon increased. Seoin affiliation Seowon was established in Sangju by Seoin affiliation's Sajok with a solid financial foundation, Heungam Seowon, Seosan Seowon, and Ungye Seowon through the support of Sanrim(山林) and government offices. Namin affiliation Seowon is led by families in the area where the Seowon is located, and similar to Geunam seowon Confucian Academy, the participation of not only the Sangju Sajok but also the Sajok of other surrounding regions is shown. In the second half of the 18th century, the family ties and the family-to-family relationship emerged as more important matters in the construction and operation of the Confucian academy than political grandeur. The existing Confucian academy was transformed into a family Confucian academy, and a family Confucian academy was built where a person from a single family was enshrined.
{"title":"Trends in Seowon in Sangju during the Joseon Dynasty","authors":"Suk-Hyun Song","doi":"10.15186/ikc.2022.08.31.04","DOIUrl":"https://doi.org/10.15186/ikc.2022.08.31.04","url":null,"abstract":"During the Joseon Dynasty, the construction of Seowon was delayed in Sangju compared to other areas in Yeongnam. After Donam seowon Confucian Academy, the first Confucian academy in Sangju, was built in 1606, Okseong seowon Confucian Academy and Geunam seowon Confucian Academy were built in the 17th century. In the process of construction of the three Confucian academies, the participation of the Sangju Sajok(士族) is gradually decreasing. Geunam seowon Confucian Academy is opposed by some of the Sangju Sajok and the participation of the Sajok of Mungyeong, Yonggung, and Andong. The differentiation of the Sangju Sajok society appears in the construction of the Confucian academy. \u0000In the first half of the 18th century, the construction of Seoin affiliation Seowon and Namin affiliation Seowon increased. Seoin affiliation Seowon was established in Sangju by Seoin affiliation's Sajok with a solid financial foundation, Heungam Seowon, Seosan Seowon, and Ungye Seowon through the support of Sanrim(山林) and government offices. \u0000Namin affiliation Seowon is led by families in the area where the Seowon is located, and similar to Geunam seowon Confucian Academy, the participation of not only the Sangju Sajok but also the Sajok of other surrounding regions is shown. \u0000In the second half of the 18th century, the family ties and the family-to-family relationship emerged as more important matters in the construction and operation of the Confucian academy than political grandeur. The existing Confucian academy was transformed into a family Confucian academy, and a family Confucian academy was built where a person from a single family was enshrined.","PeriodicalId":255388,"journal":{"name":"Institute of Korean Cultural Studies Yeungnam University","volume":"17 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":"123789213","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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