2008, Vol., No.92

The Review of Korean History 2023 KCI Impact Factor : 1.02

pISSN : 1225-133X
https://journal.kci.go.kr/hksh

The policies in the reign of King Jinheung are featured as Budhhist and territorial expansion policies. Those were led by high officials belonging to Ryanbu and Saryangbu encircling King Jinheung. Considering that Hwarangdo was systemized by them with King JinHeung at that time, its purpose, function and characteristic seem to be related closely with those policies. In this point of view, this study focuses on examining the main group of establishing Hwarangdo and its aims and researching the politic tasks and ideological atmosphere in the reign of King Jinheung in Silla as the background of Hwarangdo establishment. Furthermore, it is examined in this study how Wonhwa, Hwarangdo and Puwoldo were related with each other and what the relation with Hwabaek Council was. On the basis of those examination, the author would like to trace the issue on the origin of Hwarangdo. As a result of the study, Wonhwa and Hwarang were enacted to harmonize the social, political issues with the tradition of Gabae as an organizational principle of 6 Bu, the belief of Sun-and-Moon God and Buddhism, especially, Mireuk Hasaeng Sinang(Maitreya faith). In particular, it seems that Wonhwa characterized as a transient system aiming at selecting the talented only in 6 Bu restrictively was changed to Hwarang as a policy for selecting the talented inclusively in the true bone class as well as sons of 6 Bu in Capital. This change was carried out through unifying the Wonhwa system with Pungwoldo functioning as a political preparation course for noble sons in the process of withdrawing the authority of the recommendation system of 6 Bu to the central government.

Dunchon Yi Jip, who was good friends with Sung Confucianism scholars such as Yi Saek(李穡), Jeong Mong-ju(鄭夢周) and Yi Sung-in(李崇仁) in Goryeo period, contributed to the settlement of Sung Confucianism in Korea. Most of them were academic officials when Seonggyungwan(成均館) was restored and Yi Saek was appointed as Daesaseong(大司成) by King Gongmin. Yi Jip kept close relations with them. He was deeply interested in Sung Confucianism and had a profound knowledge of it. Yi Jip believed that the idea of Sung Confucianism to be the basis of all studies as well as the fundamental study of ruling the country. By applying the practical ethics of Sung Confucianism, he tried to implement it in the real society. His practice was respected by all the scholars from that period. Yi Jip valued Jungyong(中庸) and admired the idea of Maengja(孟子). He lived a secluded life. He understood the idea of Jungyong from Cheyongnon(體用論)'s point of view. This is realistically a point of view, which places importance on the study and moral culture that practices the doctrines of Jungyong. Junghwa(中和) is a mental peak that people try to reach. He considered Junghwa and Jungyong as important inner values and hoped to reach Junghwa through Jungyong. The truth of Jungyong requires people to give up something. Sometimes it asks for flexibility, and sometimes Dalgwan(達觀), a philosophical view. Therefore, Junghwa is to enjoy the happiness of becoming one with the nature in the peacefulness that is the simplicity without lies. Thus, Yi Jip pursued a secluded life for his whole life. However, Yi Jip’s secluded life did not mean living completely isolated from the world. He as a Sadaebu(士大夫), was never apart from the society and constantly had an interest in social reality. The seclusion of Sadaebu was a struggle against the contradictions in real society, but on the other hand, it was a silent appeal to convince people. Yi Jip continued to take an interest in social reality and expressed his loyalty and love of people through poems. This appears to come from the late Goryeo Sadaebu’s idea of responsibility and pride.

This study is about Su-Ryong's ways of working from attendance at office till going home after work and his ordinary jobs in various work places in the latter period of Y dynasty. This is mostly based on the various diaries. Among them, There are Yi Yu Gan(李惟侃)'s <Woo-Kok Ilki(愚谷日記)>, Hwang Yoon Seok(黃胤錫)'s <I Jae Nan Go(頤齋亂藁)>, Oh Hyong Muk(吳宖黙)'s <Jeong Seon Chong Sae Rok(旌善叢瑣錄)>. Their areas cover Cheon Ahn(天安), Mok Cheon(木川)ㆍJeon Eui(全義), Jeong Sun(旌善). And their terms of offices include from 1609 to 1613년, from 1779 to 1780, from 1786 to 1787, and from 1887 to 1888. <Woo-Kok Ilki> and <I Jae Nan Go> were about Cheon Ahn, Mok Cheon, Jeon Eui. Those area were adjacent to each other so that the diaries are meaningful though their timely gap. Therefore I tried to find the characteristic jobs of Su-Ryongs from these adjacent areas, comparing their situations around work. That enabled me to compare the ordinary jobs of Su-Ryung’s of a distant area like Jeong Seon. This method may be problematic of generalization and particularity. But the national powers were given and the governmental demands were carried away through the same official position. So I believe that it is meaningful to study of the administrational events of these matters. Because, without regard to time and region, whether Su-Ryungs had their ways of common jobs shows how the central government in the latter period of Y dynasty controlled eventual administrational operations to ordinary people.