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@article{ART001562203},
author={CHO, SUNG SAN},
title={Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin},
journal={The Review of Korean History},
issn={1225-133X},
year={2011},
number={102},
pages={39-77}

TY - JOUR
AU - CHO, SUNG SAN
TI - Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin
JO - The Review of Korean History
PY - 2011
VL - null
IS - 102
PB - The Historical Society Of Korea
SP - 39
EP - 77
SN - 1225-133X
AB - The folk lore in the middle ages was deemed as distracted or unfocused and identified to be a being that was unable to prescribe itself as a being that remained outside universal ideology. The folk lore generally meant lifestyle, folkways, etc of the people as well as locality and circumambiency. In this study, the purpose of this article was to examine the way that they saw the folk lore, not the folk lore itself. The way that they saw the folk lore boiled down to that of universal ideology in the middle ages, which was Neo-Confucianism in the Joseon Dynasty. To look into issues related to folk lore in which Neo-Confucianism held, I have paid attention to viewpoint of custom held by Seoin-Noron in the latter half of Joseon Dynasty in this study. It was difficult that the field of 'folk lore' that was not included in the category of the dualism of Neo-Confucianism, that is, Sinicentrism and Babarianism, noble man and common man, and elegant and vulgar, could be created in the Neo-Confucianism. That's way they couldn't but hold positions favorably against their own folk lore. In particular, it was closely related to exercise of their political power that they held as ruling class. The ruling class could successfully oppress opposition parties represented by contemporary folk lore through exercising their political ideology based upon Neo-Confucianism. It was their essential position that they should only discuss whether the folk lore has any moral value or not, but they wouldn't need to discuss whether folk lore is similar or not, which showed clear point of their political philosophy. This kind of their position held a unique stance when looking further into the map of whole East-Asia.
KW - Folk lore;Seoin(The Westerners);Noron(The Old Doctrine Faction);Universal Ideology;Chu Hsi's Family Rituals;Neo-Confucianism;Locality
DO -
UR -
ER -

CHO, SUNG SAN. (2011). Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin. The Review of Korean History, 102, 39-77.

CHO, SUNG SAN. 2011, "Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin", The Review of Korean History, no.102, pp.39-77.

CHO, SUNG SAN "Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin" The Review of Korean History 102 pp.39-77 (2011) : 39.

CHO, SUNG SAN. Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin. 2011; 102 : 39-77.

CHO, SUNG SAN. "Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin" The Review of Korean History no.102(2011) : 39-77.

CHO, SUNG SAN. Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin. The Review of Korean History, 102, 39-77.

CHO, SUNG SAN. Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin. The Review of Korean History. 2011; 102 39-77.

CHO, SUNG SAN. Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin. 2011; 102 : 39-77.

CHO, SUNG SAN. "Recognition of Folk Lore taken by Seoin and Noron in the latter half of Joseon Dynasty and its origin" The Review of Korean History no.102(2011) : 39-77.