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A Study on Chinese Books mentioned in the Ŭmbinghaengjŏngnyŏk
Journal of Chinese Language and Literature
2019,
(81), pp.307-339
DOI : 10.15792/clsyn..81.201908.307
Publisher : Chinese Literary Society Of Yeong Nam
Research Area : Chinese Language and Literature
DOI : 10.15792/clsyn..81.201908.307
Publisher : Chinese Literary Society Of Yeong Nam
Research Area : Chinese Language and Literature
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This study reviews the acceptance attitude of Chosun intellectuals about the Chinese books at that time through the assessment of Chinese books by Moksan in Ŭmbinghaengjŏngnyŏk, examines their views on the same books before and after them, including him and examine the changes in attitudes toward understanding Chinese books and the Chinese studies during the Chosun Dynasty. After looking through the records of the Chinese books of Moksan, I came to the following conclusion. First, when it comes to the books already have known to the Moksan, it has been summarized as if it were to release the books it had contacted without any expressing a positive or negative opinion. They did not feel the need to express their views on books that had already been introduced to Chosun and could only be known by their titles, or were excluded from the list of new interests to express theirs. Second, he expressed his views on the books he first encountered in traveling, explaining both the contents of the author and the book in parallel. The criteria for him to evaluating books in the past depended on the importance of orthodox Neo-Confucianism(性理學) and Confucian significance with Chu Hsi(朱子), at the core. Rich colored in Yugwanghak (陸王學), books of anti-Chu Hsi studies were dismissed as worthless. He also expressed his views of affirmation and negation only when asked whether the author’s ideas were descendants of Royal’s command with the banner of ones’ mission’s report, and that they should be based on the observance of fidelity of Royal’s command, the source of small Sinocentrism(小中華思想) that of importance to cultural Chinese ideas, not geographical Chinese ones, and should not violate Chosun’s principles of Neo-Confucianism, negate and attack on the Cheng-Zhu Confucianism (程朱理學) as they were known. Third, the route through that Moksan came into contact with the books was by looking at the calligraphy owned by a subordinate officer of Nanjing, purchasing it through a librarian from Jiangxi, or obtaining a book list from a bookstore and borrowing it through the librarian. To conclude, this study will not only provide a partial picture of the attitude of accepting Chinese books per period, but it will also be meaningful to examine how Chinese studies are accepted differently depending on the situation of Chosun.
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