2008, Vol.17, No.1

Sin gwang han’s Sa-bu - a praise. a mourning

김성수 | 2008, 17(1) | pp.7~45 | number of Cited : 5

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The aspects of the themes expressed in Heo Kyun’s Fu works - Focusing on the works listed in 『Hae-Dong Cifu』

김진경 | 2008, 17(1) | pp.47~72 | number of Cited : 4

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A study on The aesthetics of literature for Sik-san(息山) Lee, Man-bu(李萬敷)’s travels of Mt. Geumgang

신두환 | 2008, 17(1) | pp.73~102 | number of Cited : 15

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Sapgyo An Seok-gyeong’ understanding of Japan and 「Ganghangjeon(姜沆傳)」

윤지훈 | 2008, 17(1) | pp.103~125 | number of Cited : 5

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A study on thought of affection for people observed in King Jeongjo’s Chaekmun

김현옥 | 2008, 17(1) | pp.127~154 | number of Cited : 6

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Chaekmun(策問, examination question) originated from the age of Han Wu-di(漢武帝) when people recommended by local governors were tested by asking solutions. From that time on, civil service examinations asked questions on current issues of politics, science, social customs, etc. and got solutions from young people who were about to go out into the world. Therefore, Chaekmun played the role of raising the most important questions in the corresponding period. Of course, the king was the main actor in making the questions. Accordingly, questions in Chaekmun reflected the king’s thoughts. Thus, the present study examined the affection for people of King Jeongjo, who loved his people more than any other kings during the turbulent age of the late Chosun Dynasty, through 「Chaekmun(策問)」 recorded in 『Hongjaejeonseo(弘齋全書)』, the king’s personal anthology. King Jeongjo’s thought of affection for people can be divided largely into two aspects. One is Yeobojeokja(如保赤子, rule people carefully as if taking care of a newborn baby), the view of people, and the other is Yeomindongrak (與民同樂, enjoy together with people), the view of king. Based on these thoughts, King Jeongjo executed various policies, and this study divided them into institutional reforms and relief works. First, institutional reforms include improvement in Sangeon(上言, appeal) and Gyeokjaeng(擊錚, petition). In order to inquire into people’s life, King Jeongjo improved Sangeon and Gyeokjaeng, which had been handed down from the previous age, and opened the channel for people to complain to the king about injustices. Second, Heumhyuljeonchik(欽恤典則, regulations on trying criminals) was promulgated. King Jeongjo punished criminals as stipulated based on Heumhyuljeonchik in order to relieve people from the pains of abusive and cruel punishments. Next, in the aspect of relief works, first, relief policies were substantiated. In his administration, King Jeongjo gave the top priority to relief policies, and the king’s mandates were attached with annotation in Hangeul so that the contents of the mandates were delivered directly to people. Second, rural communities were ruled by the government. King Jeongjo weakened local influential families’ power and strengthened governors’ authority as a means of reinforcing the king’s control over rural communities. With local governors’ discretionary power reinforced, the activities of secret royal inspectors were extended in order to prevent local governors from using their power for making money. Secret royal inspectors were dispatched frequently and they minimized the oppression of greedy governors and corrupt officials. This study examined King Jeongjo’s thought of affection for people through his 「Chaekmun(策問)」. Chaekmun shows the thoughts of the king who loved his people like his children, and how much he deliberated and thought in executing policies for his people. The results of this study suggest that Chaekmun is the best base material for examining the thoughts of the kings, the main actors of politics.

Yongdam’s realm of poetry

Kim,Mi-Seon | 2008, 17(1) | pp.155~191 | number of Cited : 3

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The aspect of the individuality in building castles in Chun-chu era

Chun, Young-mi | 2008, 17(1) | pp.193~223 | number of Cited : 0

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The people in the Ancient China were considered as passive beings to be protected by the rule of a virtuous man. However, we can see another aspect of the people in “Joajun” and “The Analects of Confucius”. The people were not passive any more in here. They tried to look for a monarch who could satisfy their desires and rise to unreasonable policies actively rather than wait for edification of the ruler. They were the people providing ‘confidence’ which must be the decisive factor of solid rule of the ruler. Therefore, in this study I tried to clarify another phase of the people who came to a definite decision as individuals and rose to unjust policies actively rather than were passive beings. The aspect of ‘the individuality’ had a characteristic of satisfying their desires. The people expressed the individuality by ‘leaving’ to look for a monarch who could satisfy their basic desires. ‘The individuality’ of the people continued until Chun-chu era and they expressed the individuality through deviation movements when they faced unjust policies throughout the society. In Chun-chu era there were lots of work of building castles due to wars between feudal lords, and therefore the people were forced to work hard very often. Too much work of building castles caused the people to depart from their works. Some people fled from excessive work and others who were bone tired of overwork made the work stopped. Furthermore, the people made songs to satirize statesmen who put in requisition for excessive work and they sometimes killed supervisors who treated them unjustly during the work. Through this fact we can see that the people who were forced to work expressed the individuality by coping with the raw deal of the statesmen actively. Therefore, the individuality of the people satisfying their desires in Suh-Ju era was revealed in Chun-chu era in a way that they were against the unreasonable policies. And the expression of the individuality by the people made many philosophers recognize that ‘the people’ are the foundation of a nation in the age of civil wars.

A study on the Evaluation and Thoughts of Shiji and Simaqian

Kim, Choon-hee , Kim, Sun-hee | 2008, 17(1) | pp.225~250 | number of Cited : 7

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A Study on Wang Fu-zhi’s characteristic of the qi philosophy

CHIN SUNG SU | 2008, 17(1) | pp.251~276 | number of Cited : 2

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Wang Fu-zhi meant to rehabilitate the learning of Chinese Classics(經學) having its roots in ideology and value of orthodoxy Confucian school during the transitional period from Ming to Qing and his thought was formed in the process of transition, from li-centered to qi-centered value system. Wang Fu-zhi criticized the moral cultivation theory of xing li learning and Yang-ming learning and asserted that ‘acting’ should be focused on the moral cultivation and learning. This became a principle moment for him to from xing li learning to qi philosophy. Wang Fuzhi's criticism was not on xing ji li (Nature is priciple 性卽理), but on logical contradiction of Cheng-Zhu learning's moral cultivation system. In other words, he pointed out the logical weakness that dualized realm of qi may deteriorate into formalism. On the other hand, his criticism on Yang-ming learning, different from Cheng-Zhu learning's point of view, is focused on xing ji li itself. This was because of his historical valuation on Yang-ming learning. He laid responsibility on Yang-ming learning, which has similar logics to heretical Daoism · Buddhism, on ideological chaos and the fall of Ming. As mentioned above, Wang Fu-zhi's criticisms on Cheng-Zhu learning and Yang-ming learning are different in detail. Yet it means the transition of value system from ‘li’-centered to ‘qi’-centered. Wang Fu-zhi succeeded and developed Zhang Zai's qi philosophy, established yi qi (一氣) as a moving noumenon(本體) and completed qi de yi xue (氣的易學) based on qi yi yuan lun (氣一元論). Wang Fu-zhi complemented the logical problems of Zhang Zai's qi philosophy and established his own qi yi yuan lun. In this process, he completed his view on yi learning which is based on qi yi yuan lun. Wang Fu-zhi asserted that the true essence of the nature and human beings is yi qi(一氣), yin yang er qi(陰陽二氣) filled tai xu(太虛), the principle of the change is mysterious and marvelous so that it is hard to understand, and the harmonious state of yin yang er qi is tai xu. The reason he analyzed the world focusing on yi qi was that his philosophical interest shifted from abstract to concrete while he was analyzing the cause of the fall of Ming Dynasty. Therefore, he criticized the limits of Cheng-Zhu learning, succeeded qi philosophy of Zhang Zai and completed qi yi yuan lun. As a result, qi characterized his thought on I-Ching. Afterward, based on his view, terms, ‘dao qi yi guan(道器一貫)’ and ‘tian xia wei qi(天下惟器)’ were established.

A Study on Religion in House Spirits during Japanese Colonial Period

JaeYong Song | 2008, 17(1) | pp.277~310 | number of Cited : 2

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This study investigated the religion in house spirits during the Japanese colonial period. Due to the lack of reference materials, it was not easy to make decent discussions on this matter. The results from the discussions could be summarized as below. The religion in house spirits in the Japanese colonial period has been continued or transformed according to the suggested types. House lord in the roof beam was intact in most areas without significant changes except for in Hamgyeong-do area, whereas house site god · harvest god were not particularly acculturated by region. In addition, it has been estimated that household mascot god was not acculturated largely by region. Meanwhile, kitchen god was thought to be transmitted and transformed only in some regions, and door god was acculturated; and it seemed that toilet god was not largely transformed except for in large cities. Furthermore, gestation & longevity god was acculturated and passed down by region, while cattle god seemed to be passed down with no changes. Overall, it has been believed that those prior to the flowering period were largely passed down and continued with no significant changes (under the circumstances where there have been a lack of pertinent materials, it has been assumed that the references given by Lee Neung-hwa were significant in figuring out the religion in house spirits before the flowering period). Nevertheless, it has been detected that there were acculturations in some of the types. The Japanese colonial period is very important in the history of folklore. Despite the fact that there were some issues as to modernization, policies regarding the liquidation of national culture and research methods, the discussions by type on the continuance and acculturation of religion in house spirits in the Japanese colonial period are very important. Besides, it is significant in terms of its continuance and acculturation before and after the flowering period and after the liberation period and their resulting link.

On the Tradition of Proofreading in Literature in Chinese (Sino-Korean) Characters and its Type

신영주 | 2008, 17(1) | pp.311~340 | number of Cited : 5

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Educational Method and Modern Significance in Seodang(書堂)

Choi, Yun-yong | 2008, 17(1) | pp.341~366 | number of Cited : 17

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The educational method in Seodang(書堂-private village school) during Joseon Dynasty assumed the one-on-one perfect learning model in line with the eye level according to an individual's ability in students. This implies that Seodang played a role of a leading star, adviser, and guide in learners while making a place of experience that the potentiality of each individual in students can be exerted. In the reality that the faith in public education is being collapsed, even the application of educational method to reality in Seodang has the educational significance. Seodang is the private educational institution in the elementary and secondary stages, which was established in units of Myeon(面) · Dong(洞) · Ri(里) by being become the main body in noble family(士族) and the people, which did put the living ground in the country-village society. This Seodang has been followed with having educational viability from the period of the Three States to the present. Seodang(書堂-private village school) is composed of village schoolmaster(訓長), Jeopjang(接長), and schoolchildren(學童). And, the learning was performed mainly by the individual teaching method with deciding on scope in line with learners' personal difference and its ability. Accordingly, even if having entered Seodang equally, the educational contents and the progress rate were varied according to its ability, thus the non-school year system was operated by level. The educational contents in Seodang comprise three courses(三敎科) that are Gangdok(講讀-reading with comments) of grasping the meaning in sentence by reading and reciting, Jesul(製述), which is activity of composing poems, and calligraphy(習字) in writing. And, even other than this, the field except reading with comments was taught through a play. The teaching-learning methods in Seodang include lecture(講), Gaengshingobeop(更辛苦法), Sunseungcheopbeop(循繩尺法), and educational method through a play. Lecture(講) is a method of question and answer. Gaengshingobeop(更辛苦法) is a method that allows a context to be learnt oneself with instruction by level. And, Sunseungcheopbeop(循繩尺法) is a perfect learning method through repetition. In addition to this, a play led to understanding about a systematic conception and grade on a government post, correlation in titles, rank, scenic spots and places of historic interest, climate and products, and figures. And, a play led to fostering the expressive power, a belonging sense to group, cooperative mind, combination power, law-abiding property, and local patriotism. The current educational structure is the monolithic educational method or the education of excessively centering on entrance examination, in which an individual's level is ignored. In this situation, one method, which draws students to a place of teaching, might be probably the educational method in Seodang. Even given examining theses on teaching-learning that were reported in academic circles, those are researches that focused mainly on efficiency in teaching. Thus, it is rare in the teaching-learning method by individual that focused on eye level in knowledge and human nature. Accordingly, even the integration in the educational method in Seodang and the teaching-learning method, which was reported to be efficient in modern times, can be said to have educational significance. There is no royal road to teaching. Still, there is just effort by doing the best for going to the royal road.

7th curriculum Chinese writing textbook Problem point of Chinese poem interpretation

오석환 | 2008, 17(1) | pp.367~397 | number of Cited : 5

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This library drew up one of process which Compilation of the more detailed Chinese writing textbook and which gropes the desirable Chinese writing education. So there is when interpreting the Chinese poem which is to a high school Chinese writing textbook as a matter of 7th curriculum, discusses the problem point and presenting the desirable direction around the postposition and the retort. The right translation of the Chinese poem is a possibility becoming the method which understands positively with the Chinese poem, the artistry and artistry of literature in the Chinese poem which is sorted in the textbook to make become known well in compliance with the right translation, and the superiority could be confirmed lead it. To be shortest the fact that is clear is a Chinese quatrain of the poem from in form of verse. The Chinese quatrain of the poem is become accomplished with composition of Gi·Seung·Jeon·Gyeol, the opening line of a poem is the part which calls forth the poetical idea, the second line of a poem inherits the poetical idea of the opening line of a poem and more develops, the third line of a poem is gives a variety to poetical idea and converts an poetical idea, the concluding part is poetical idea puts in a finishing making subject and is a part which ends. The retort of the Chinese quatrain of the poem brings a half of a style of Chinese verse which becomes accomplished a eight verse anti-becomes accomplished, the opening line of a poem and the second line of a poem becoming retort, the case where the third line of a poem and the concluding part become all retort makes be, and the retort does not become accomplished entirely. Consequentlythe literary interpretation where becomes the standard which the phrase where becomes the retort will become the important cause which give life to rhythm and artistry of literature of poem, the poetic diction which is compressed with top inflicts an exquisite interpretation in intention of the author to make the artistry and a vital force inspire of the poem. When together inflicting to an interpretation, the certainly such thing is not but in order to become, considering which considers the composition of two letters and three letters from a poem with five Chinese characters in each line and interprets, and considers the composition of four letter and three letter, or two letter and five letter from a poem with seven Chinese characters in each line and interpret, will a possibility of showing the frame of the systematic interpretation to the students who study the Chinese poem, also the poem is gentle in interpretation. The Suryeon and the Miryeon of the style of Chinese verse with the Sangu does not accomplish a retort , the Hamryeon and the Gyeongryeon of the style of Chinese verse with the Chulgu and the Daegu certainly does to accomplish a retort. Consequently the part must save the rhythm and the artistry of poem rightly will be the Hamryeon and the Gyeongryeon from the style of Chinese verse, and if may control the life of this in compliance with a part poem whole. Consequently the accurate interpretation which is fixes in the retort of the Hamryeon and the Gyeongryeon is important. Appears in the various branch form which is a retort, but often become accomplished in mainly same type; the thing is among the thing, the number is among the number, and color is among the color. This the fact that the case which is relative comes is most but the case where meaning comes is many. Sometimes reader does culminates in sentiment little by little, at the time of what kind of the case which sends to the bottom in reader sentiment. Also reader sentiment makes exploding or indulge in the sentiment which is glad and sad. That all things is running in retort, is not too much to say. Consequently the fact that puts a retort from the poem is the work which inspires the vital force of the poem, that becomes the part which is the possibility of feeling the artistry of literature and the artistry of the poem. For that reason, the interpretation that much is important about this part. The case which the postposition uniformly attaches to the Chinese poem, but (this is to attach the postposition when the Chinese poem is reading to think the song.) The Chinese poem of the textbook interpreting and the appreciating that goal certainly means must attach the accurate postposition. When thinks that the object which learns is the high student is such. To the poem postposition interprets most becomes the cause which is important from like sentence. According to how attaching a retort; the interpretation of the paragraph to change and the context of the next paragraph to change. consequently, Accurately attaching a postposition will be the important work to interprets and appreciates the poem. Attaches a postposition which is accurate and also the literary interpretation which is fixes a retort, of course, are quite important to poem. Must appreciate the poem well , but, ‘Un-Weo-Ji-eui’ which comes to hide in the poem can seek, and the possibility the vital force and the artistry which only the poem is having appearing, therefore also to appreciate the poem is as the postposition and the retor as very important, that will be the possibility of saying.

Type analyses and proposals of a Chinese characters certificate examination

YANG, WON SEOK | 2008, 17(1) | pp.399~425 | number of Cited : 3

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Journal of Korean Classical Chinese Literature 2023 KCI Impact Factor : 0.39

2008, Vol.17, No.1