Introduction to the book, "What was the appearance of Joseon society that they led, a scholar who had high spirit and will and devoted to learning throughout his life?" In Joseon, people with such a high degree of self-discipline were forming a social leadership, and ultimately, why did the fate of the country turn out to be?" To find an answer, the author examines and analyzes the images of people who studied Neo-Confucianism and scholars who operated it as a social ruling ideology. It is to review and evaluate the attitudes between academic ideals, reality, justifications, and practicalities of the Joseon scholars, especially the Sarimists who self-assigned as pure Neo-Confucianists. It also closely examines and analyzes the question of how Neo-Confucianism, a study absolutely pursued by Sarimists, affected Joseon politics. And based on the fact that Joseon Neo-Confucianism had a strong tendency to study, it thoroughly reveals the influx of Simgyeong, which has become the most important text of Simhakhwa, and the political and ideological attitudes of Neo-Confucianists surrounding it. Seonbi, their history?A full-fledged critical approach to political reality. What did they really train for and whom did they command? A new history book that revealed the truth wrapped in the name of a scholar. What was the life of the Joseon scholars? As for this question, anyone will think of a direct appearance with high virtues and deep academic literacy without difficulty. In fact, in many books dealing with the appearance of Joseon scholars, we can easily meet such scholars. Currently, all books about nearly 25 kinds of scholars do not deviate significantly from this framework. In addition, even books written by experts studying Joseon thinkers consistently maintain this perspective and deal with their lives like adult great biography. So is this really true? We must discover and develop positive lessons from history and the past, but unconditional affirmation is nothing but a dangerous judgment that promotes a wrong return to the past. Moreover, today we must remember that we are in a situation where we are living with various problems derived from covering up the wrong past without liquidation and reflection, affirming or acknowledging it. "I know well that loyalists and martyrs cannot die from expulsion." (Page 132) This means that Kwak Jae-woo, who put the brakes on Japanese enemies in the world during the Japanese Invasion of Korea in 1592, threw himself into exile while neglecting state affairs and focusing only on political interests. In addition, it is recorded that "the reason why the North Koreans asked about Yi Sun-shin's sins is to catch Yoo Seong-ryong (p. 126), who recommended him," who saved the nation and people during the same period. In addition, in the era of Sarimba, where the science and technology of the early Joseon Dynasty, which was very active along with Yi Sun-sin, and turtle ships were rampant with empty justification, technical transmission was not achieved and was never used in practice. According to the situation, Lee San-hae (147~), who pretended to be a South Korean after being close to Seo-in, and later became a North Korean leader and showed the aspect of a so-called "migratory bird politician," was a scholar of Joseon who always supported and believed moral justification like life. However, even the cadets left articles close to ridicule. Of course, this problem can be seen as nothing more than a personal problem that can occur in any era or situation. However, if this was done systematically by converting a world of 'naturalism' into a political ideology, how should it be viewed? The problem consciousness of this book begins here. "What was the appearance of Joseon society that they led, a scholar with high spirit and will and devoted to learning throughout his life?" In Joseon, people with such a high degree of self-discipline were forming a social leadership, and ultimately, why did the fate of the country turn out to be?" To find an answer, the author examines and analyzes the images of people who studied Neo-Confucianism and scholars who operated it as a social ruling ideology. It is to review and evaluate the attitudes between academic ideals, reality, justifications, and practicalities of the Joseon scholars, especially the Sarimists who self-assigned as pure Neo-Confucianists. It also closely examines and analyzes the question of how Neo-Confucianism, a study absolutely pursued by Sarimists, affected Joseon politics. And based on the fact that Joseon Neo-Confucianism had a strong tendency to study, 심Simgyeong(ren, which became the most important text of psychological painting?It thoroughly reveals the influx and the political and historical attitudes of Neo-Confucianists surrounding him. Why was Shimgyeong, which was not very important in China, particularly important only in Joseon? The sublime academic Neo-Confucianism was selfishly used to establish a system of independence for themselves and the noblemen by the forces that emphasized human morality the most in betrayal of interest. Shimgyeong, a book compiled in Namsongdae and added to Myeongdae. The core content of "Shimgyeong" is "Gyeong," which contains the phrases of boundary that one should remove greed and regain one's lost nature to become a county magistrate. It is a scripture that contains a Neo-Confucian orientation that can be a guide to anyone who wishes to have military freedom. But why has this book been so important in Joseon politics and has always been talked about at the center of debate since the mid-term? The author believes that the contents pursued by Shimgyeong were used in the logic of the Sarim sect's Wangsabu-unity, which is "not much different from the Wangdo nobleman." The Neo-Confucianists of the Sarimists did their best to establish "Shimgyeong" as a contest subject, with the justification that the monarch must be taught by Sarim officials in order to practice the royal road. This effort, which began in the middle of King Jungjong's reign, continued to develop even after the Imjin War and the Manchu War, which were in great turmoil due to cries. This attitude of Sarim clearly reveals what their interests are. Regardless of the livelihood of the people, they were preoccupied with the adoption of competition subjects in Shimgyeong solely for the purpose of admonishing wages and taking power. And in the end, "Shimgyeong" at Hyojong University is adopted as an official competition subject. The adoption of the official contest subject of "Shimgyeong" showed the peak of psychologicalization, which has been pursued since the early Joseon Dynasty, but at the same time caused conflicts with the king's authority, which emphasized the realization of realistic policies. And the incident that dramatically showed the conflict was Hyojong?It is a discussion on the punishment between Song Si-yeol. In this discussion, the dual attitudes shown by Sarim forces such as Song Si-yeol clearly reveal the fiction of the justification theory they put forward. Song Si-yeol talked about Bukbeol, but he did not think about the new future of the people and the country through Bukbeol, but cooperated with the cause of Bukbeol to secure the new position of Sandang forces in Hyojongdae. (Refer to the truth of Song Si-yeol and Hyojong, and the role of Simgyeong for the construction of the four godfathers). Pages 189-204). Emperor Xuanzong, who ascended after King Hyojong, abolished the lecture of Simgyeong in opposition to Sarim, which put forward only abstract justification, and instead read the article of King Taejong of Tang, who achieved a wealthy power with a powerful royal authority. This was to pray for the restoration of the royal authority by highlighting the path of King Taejong of Tang, who worked hard to save people's livelihoods with a realistic attitude. However, Emperor Xuanzong's attempts to achieve real politics run aground by the Sarim faction's counterattack, and the lecture on 경Hearts》 continues. The reading of Simgyeong in the contest, which reached the peak of King Sukjongdae, was used by King Yeongjo as a tool to govern his servants in reverse (refer to King Yeongjo's counterattack (page 222) through Data 2> Simgyeong), and King Jeongjo?It decreases and disappears completely after the Sunjo period. Under the Sedo Jungkook, the divine authority reigned over the kingship so that there was no need to pressure the king with moral justification, so it was no longer necessary to read "Hearts." This is the first fact to be revealed in this book, and it is an interesting interpretation showing the political fate of Simgyeong, which shared ups and downs with orthodox Sarim Neo-Confucianists. A work that reveals the substance and essence of a Joseon politician named a scholar hidden behind a mask. A book that imprints the need for true evaluation and reflection of the times and past. Even if you look at Mencius' words, in Neo-Confucian society, the people had to be "the people before the resignation and the king" and "the people's heart should be the heavenly heart." Therefore, the author says, "In Neo-Confucian society, the subject of history should have been the 'people'." In other words, the path for Confucian scholars to walk was the "path for the people." However, as we saw earlier, there is no question of how the scholars of the Joseon Dynasty, especially the Sarimists who insisted on the ideal of royal politics by pressuring the king with their feelings, showed an attitude between academic ideals and reality. The author analyzes that the reinforcement of the four-legged governance system, which did not care about the existence of the state and was only for families and partisans, ultimately became the source of the collapse of Joseon. Sungkyunkwan University Daedong Culture Research Institute Professor Park Sung-soon and Dankook University Professor introduced by Neo-Confucianists who were the founding forces of Joseon who continued the reform spirit in the late Goryeo Dynasty and wanted to reform in various crises. Born in Cheonan, Chungcheongnam-do. Graduated from Dankook University's Department of History and Dong graduate school. Graduate from Korea University Graduate School of History (Doctor of Literature). Major in the history of studying abroad in the Joseon Dynasty. Choi Han-ki, a researcher at the Korean Independence Movement History Institute at the Independence Hall, praised Choi Han-ki, a scholar of practical science in the late Joseon Dynasty, as a genius who emphasized the ideological disconnection with Silhaksa Temple. The contents of this paper, which paid attention to Chinese literature as the background of the formation of Choi Han-ki's ideology, have now become common sense as it was supported by related doctoral papers mass-produced around that time. Afterwards, he studied practical history in the late Joseon Dynasty at Korea University's Graduate School of Korean History, and after completing his doctoral program, he studied the historical context of the history of the independence movement at the Independence Hall. Although Lee Hang-ro, who is revered as the founder of the above Jeongcheok ideology, insisted on the so-called Juri theory while being a preference theory, it was revealed that there was no explanation for this in academia.
Dog, the main reason for this?Pointing out the error in the main energy schematic, he obtained a doctorate in Hwaseo Lee Hang-ro's Simjuri theory and Cheoksa theory study, which reviewed the location of Lee Hang-ro in the development of Joseon's Neo-Confucian philosophy. His books include The Current Status and Tasks of Research on the Late Joseon Dynasty Hwaseo Lee Hang-ro, and his thesis review of the study and reaction of Confucian history in Joseon by Toru Takahashi, and the meaning of the public hearing and the North Korean Studies theory in the late Joseon Dynasty. [Interpark Provided] 1. World for Mintchoes 1. Inevitations of History 2. Tears of King Gongmin 3. Gyeongeum Yeo Seok 4. Beginning of New History 2. Academic Ideas and Reality 6. Ambition and Frustration of Jeong Dojeon 2. Introduction of Heaven, unity 8. Introduction of wealth. 10.King Hyeonjong's 21. The fall of Song Si-yeol 22. The Reformed monarch of King Yeongjo, the late writer of King Jeongjo's article Appendix 1. The Year of the Bankruptcy 2. The academic map of Sarimpa 3. The Seowon List of Reference Documents [Aladdin Provided] Media Seopyeong Seonbi 2004.0 However, the author digs into the dark background created by the dual role of scholars who were both scholars and real politicians. If the scholars who dominated Joseon were such great people, the author's problem is why the chaos and ultimate ruin of society occurred in the late Joseon Dynasty. He criticizes Joseon scholar politicians who attempted to strengthen their political influence using the feelings handed down in China. Closing the book report provided by: "Scholar's Betrayal"... Fall of Joseon. To Sarim... [Dong-A Ilbo reporter Yoo Yoon-jong September 17, 2004] "Scholar's Betrayal"... The fall of Joseon, I ask Sarim [Dong-A Ilbo reporter Yoo Yoon-jong 2004.09.17] The national power of Joseon reached its peak during the reign of King Sejong and King Seongjong. During the reign of King Sejong, the area of farmland more than doubled compared to the end of Goryeo. The number of military governments reached 1 million, and the expansion of military power was found to be aftershocks and Tsushima. However, a century and a half later, such a country collapsed helplessly by Japanese invasion. Was the power of the rifle so powerful? "The real reason for the defeat was the moral hazard of Sarim, the power in charge of the regime at the time." The author speaks without hesitation. Sarim, who dominated the regime and economic power, destroyed the opening military system with a great system and Supobanggun, which destroyed the national defense net and contributed to the Japanese military's move to the north. As shown in the title of the book, the author, who majored in the history of Confucianism in the Joseon Dynasty, consistently aims at the moral betrayal of Joseon Dynasty. It is explained that the doctrinal self-disciplinary forces repeatedly blocked the emergence of realist political forces that value the power of the rich country and expanded their dominance by restricting the power of the monarch. In this process, the author presents a book in front of the reader that is a touchstone for expanding the power of Sarim. The name of the book is Simgyeong. The book, which was annotated by Jin Deok-soo, a scholar of Namsong, by gathering the words of the sages, is literally a book about "Wiping Your Mind." However, this book appeared at the center of Joseon history whenever there was a constant conflict between military and new powers. Starting with the group of Cho Kwang-jo of Jungjong University, where "Shimgyeong" was imported, Sarim constantly demanded that the book be dealt with at a contest (a lecture on old literature to the king). Gwanghaegun, which advocated real politics, was removed after ignoring demands. In Hyojong University, which had problems with legitimacy, Sarim succeeded in raising her feelings as a contest subject. Emperor Xuanzong, who has a realistic view of history, stopped reading the mind and mind, but had to give up reform after being pressured by Sarim. Despite the chaotic situation after the Japanese Invasion of Korea, Sarimpa emphasized only "cleaning up" the king instead of studying real politics. "The legacy of the government school, which valued people's livelihood and reality, has been lost and has become a society of public opinion with only loyalty." Sarim built up socioeconomic vested interests by emphasizing local autonomy such as Hyangyak. Why did the book of "personality training" become a tool for expanding the power of Sarim? The author finds clues in Sukjong University's Song Si-yeol's remarks. "The learning of wages and Confucianism is the same and the feeling is the textbook." As he said, reading the "heart" and cultivating the "heart" together, the monarch's superiority disappeared and placed in an equal position with his subjects, thereby recognizing the legitimacy of the prime minister-centered politics. Eventually, when the reign of King Sunjo reached the state of power, the contest of feelings was stopped. This is because the superiority of the divine authority over the kingship has become something that does not need to be emphasized again. With the moral hazard of the ruling class at its peak, Joseon had to deal with foreign invasion without preparation. "I would like to recommend this book to the leaders of the government. This is because they somehow seem to be a group of Jo Kwang-jo, who became victims of the strange painting. Although Cheongshinseong was put forward as an advantage, it is actually identified as a dual personality that combines political immaturity and political ambition. I hope you understand the loyalty of not making mistakes.(Author's review) "Provided by the scholar's betrayal/Written by Park Sung-soon (2004.09.17) Written by Lee Soon-nyeo of the Seoul Shinmun/Written by Park Sung-soon (2004.09.17)] "A symbol of integrity that does not compromise with injustice with high learning and direct spirit."In general, the historical evaluation of Joseon scholars does not deviate significantly from this. No one hastily objected to being described as a noble saint with a noble character that ordinary people dare to look up.Written by Park Sung-soon, an adjunct professor at Dankook University, the director historian, "The Betrayal of the Scholar" is very subversive and adventurous in that respect. - Neo-Confucianism begins with an unexpectedly simple point in the problem consciousness of the author of the political weapon for the nobleman."In the country of Joseon, people with such a high degree of self-discipline were forming a social leadership class, but ultimately, what happened to the fate of the country?""The author pays attention to the 'sexualism' that Joseon scholars absolutely believed in as a clue to finding an answer to this question. Neo-Confucianism was defined by the Sarims, who took over as pure Neo-Confucianists, as a political weapon to create a social system of independence of the noblemen who unilaterally reigns over the people, not only in the realm of learning to foster the minds and bodies of scholars. As the basis for this argument, the author presents an example in which Neo-Confucianists of Sarimism made all kinds of efforts to settle their "hearts" as a contest subject.The reason why the Neo-Confucian scripture "Shimgyeong," which was not very important in China, the origin of Neo-Confucianism, has been at the center of controversy since the mid-Joseon Dynasty was the hidden political ambition of Sarims who tried to preach wages and take power regardless of people's livelihood.Finally, the conflict between the royal authority and Neo-Confucianists intensifies after the "heart" was adopted as an official contest subject by Hyojongdae. The author cited the controversy over the North Korean punishment between King Hyojong and Song Si-yeol as an event that dramatically shows this conflict.Song Si-yeol argues that he was not interested in realistic business development at all, only taking an attitude that seemed to sympathize with King Hyojong's North Korean colonial rule to secure the position of the newly entering political circles at the time.In other words, the Sarim scholars, followers of the "heart" emphasizing moral and internal discipline, were more concerned about the well-being of the family and partisans than the people or the state in reality, and pointed out that this strengthening of the four-legged governance system ultimately led to the collapse of Joseon. - The author's ultimate goal of re-examining politicians as a human being who remained loyal to protect vested interests in Joseon scholars is in line with concerns about the political reality these days.In the latter part, the author advises that the figures of the current participatory government, which put reform as a hot topic, do not betray the support of the people by considering political gains and losses inside, contrary to the cause. Providing a book review article: "Scholars who operated Neo-Confucianism as a social ideology..." [Reporter Cho Un-chan of Kyunghyang Shinmun 2004-09-18] "A simple evaluation that unconditionally glorifies scholars who operated Neo-Confucianism as a social ideology is dangerous." The problem consciousness of this book is critical. This is because it is putting a blade of criticism on scholars of the Joseon Dynasty, which have been praised as "the incarnation of integrity, cleanliness, moderation, and swordsmanship." [Reporter Cho Un-chan of Kyunghyang Shinmun 2004-09-18] "A simple evaluation that unconditionally glorifies scholars who operated Neo-Confucianism as a social ideology is dangerous." The problem consciousness of this book is critical. This is because it is putting a blade of criticism on scholars of the Joseon Dynasty, which have been praised as "the incarnation of integrity, cleanliness, moderation, and swordsmanship." The author's intention is to reveal the truth of the overpacked scholar like the protagonist in the "Great Exhibition." During the opening of Sasangsa Temple in the Joseon Dynasty, the author reveals that the attitudes of scholars are closely related to the process of deepening awareness of Neo-Confucianism. In particular, it is argued that Neo-Confucianism was selfishly used to establish the system of scholars, noting that "Shimgyeong", a Neo-Confucian text that was not important in China, was adopted as a contest textbook for kings. According to the author, behind the scholar's emphasis on new rights, the intention to restrict monarchy as well as control over the people is hidden. In the process, the author argues that many noblemen are revealing ugly aspects far from the "scholar spirit." The empty justification theory, the appearance of "migratory bird politics" that goes back and forth between party color and faction, is a representative evils selected by the author. However, despite the provocative awareness of the problem, it remains regrettable that the argument supporting it is poor and only at the level of an open party dispute. Article on the Closing Book: According to the author, the Joseon noblemen studied Neo-Confucianism. [Reporter Yeom Ki-seok of the Segye Ilbo 2004-09-18] According to the author, the noblemen of Joseon tried to justify their power in Neo-Confucianism.
It was used as a conceptual tool. The tendency of the Joseon Sarimists, who especially valued the Neo-Confucian scripture "Heart" that emphasized mental discipline, emphasized the fact that the king was eventually no different from the nobleman. [Reporter Yeom Ki-seok of the Segye Ilbo 2004-09-18] "Senbi" naturally reminds me of the image of a upright, virtuous, and learned "Gunja." "Scholar's Betrayal" is a book that reveals the dark side of scholars hidden behind such myths. According to the author, the Joseon noblemen used Neo-Confucianism as an ideological tool to justify their power. It is pointed out that the trend of the Joseon Sarimists, who especially valued the Neo-Confucian scripture "heart," which emphasized mental discipline, was aimed at strengthening the divine rights by emphasizing that the king was no different from the nobleman. The historical background of Neo-Confucianists, who were reform forces in the early Joseon Dynasty, rapidly tilting to private interest-seeking groups is introduced in detail. Jieun believes that the confrontation between the Hungu and Sarim groups in the middle of the Joseon Dynasty is only a power struggle between the Yangban forces based in the center and the Yangban forces based in the provinces. It is a book that advises readers living in modern times to learn lessons from history through historical truths related to the class of scholars. Provided by the article Closing the Book: Park Sung-soon (35), a historian of the collection, adjunct school of Dankook University... Park Sung-soon (35), an adjunct professor at Dankook University, points out that Joseon's scholarship award is only a one-sided past glorification. In particular, since Cho Kwang-jo (1482-1519), Sarim (intellectual from small and medium-sized holding companies based in the region) in the middle and late Joseon Dynasty has prevented central power from expanding to rural areas and has stepped down. However, the government will undermine and attack each other in the east, west, north, and south, jeopardizing the state and resignation.' This is a part of an article posted by Kwak Jae-woo, a master who caused righteous army in the Japanese Invasion of Korea in 1592, resigned from his post in February 1600 (33rd year of King Seonjo's reign). It was the scholars of Bungdang in the late Joseon Dynasty who pointed out that Kwak Jae-woo criticized and fought. Although history has shown that the partisan fight at that time had a decisive influence on the cultivation of Joseon's national fortune, the scholar is always remembered as a symbol of support and integrity and a virtuous county. Is that really true? Park Sung-soon (35), an adjunct professor at Dankook University, points out in <Betrayal of Seonbi> that Joseon's Seonbi Award is only a one-sided past glorification. In particular, since Jo Kwang-jo (1482-1519), Sarim (intellectual from small and medium-sized holding companies based in the middle and late Joseon Dynasty) has struggled to prevent central power from expanding to rural areas and maintain their vested interests. It is far from the scholar who puts the cause first and abandons his life in front of justice like a cho-gae, but it seems far away. Moreover, it has nothing to do with representing the interests of the people. The author explains the scholar's desire for power with the keyword "Simgyeong," which collects the words that govern the mind as one of the five scriptures of the librarian. In other words, it is the "heart" that the servants, especially the Sarim, used as an effective weapon to control the king in the name of morality. Initially, "hearts" were not included in the Joseon Dynasty's contest where the scriptures were taught in front of the king. After a series of appeals, he came to the contest from the time of King Hyojong, who tried to appease his moral flaws by colluding with Sarim. Since then, the invocation of the Simgyeonggangdok is in line with the eviction and employment of Sarimpa. The author stipulated that Joseon's Neo-Confucianism, such as conflicts over feelings and empty justification fights, was "a political weapon to create a social system of independence for the aristocrats, who not only stayed in the realm of learning to cultivate the mind and body of scholars, but suppressed the royal authority." Providing articles on closing the book review: "Sarim's rise and fall caused Joseon's fall" [Kookmin Ilbo's 2004-09-17] "Sarim's rise and fall caused Joseon's fall" [Kookmin Ilbo's 2004-09-17] Why did Joseon collapse? After liberation, scholars devoted themselves to the reinstatement of scholars to overcome the Japanese colonial view that attributed the cause of Joseon's defeat to the party strife between Sarim. Thanks to the efforts of the half-century, scholars have restored their honor as "intellectual people who have sold out to build a Confucian ideal society." However, Park Sung-soon (35) a research professor at Sungkyunkwan University holds a meeting on "Is Chosun Seonbi an ideal intellectual?" at "The Betrayal of the Sunbi" (Gozwin). Among them, the scholar of Joseon, Sarimpa, who has prevailed since his ancestors, is the one who turned Joseon into a closed four-legged society. In fact, Joseon was a bureaucratic state in which the power of the subjects was much stronger than that of the king. The kings of Joseon hired Sarim to check the Hungu faction, but eventually lost all power to Sarim, and eventually failed to strengthen the royal authority and went down the road. Sarim's rise was truly Joseon's misfortune. Their interest was not in people's livelihood and wealth, but because it was an empty justification debate. Tracking down the fierce power game between the king and Sarim of the Joseon Dynasty, Professor Park uniquely chose the Confucian book "Heart of Mind" as a compass. Among the five Sasa Sutra, "Shimgyeong," which collected the words governing the mind, was an effective weapon for servants to control the king with moral justifications. Therefore, the author argues that the power relationship between the king and his servants can be grasped by looking at the ups and downs of the "heart." Simgyeong first appeared in history in 1541, the reign of King Jungjong. This is the time when Sarim stepped on the central political stage, led by Cho Kwang-jo. The formalization of "heart" is canceled due to the rejection of King Jungjong, which coincides with the failure of Cho Kwang-jo's gang due to strange death. Shimgyeong, which was lurking under the water, was finally adopted as a contest subject in 1657 during King Hyojong's reign. Hyojong, who killed Crown Prince Sohyeon and ascended the throne, tried to appease his moral flaws through collusion with the Sarimists. Professor Park said, "The first thing Emperor Xuanzong did after King Hyojong's ascension was to stop reading 'Heart'," adding, "He expressed his willingness to strengthen the royal authority by reading the story of Tang Taejong in the history book 'Tonggam', but failed in the face of strong opposition from Sarim." In the end, the lottery of "Shimkyung" led to the re-appointment of Song Si-yeol, the leader of Sarim. At the end of the Joseon Dynasty, the fact that the Sedojeongchigi "Shimgyeong" was only read once means that the powerful people monopolized power so that they did not have to check the king through "Shimgyeong." Professor Park also evaluates Cho Kwang-jo, who is revered as a reformist rider, as "he was just a representative of the Sarim group who tried to solidify the control of local Sarim." Professor Park said, "The core of Cho Kwang-jo's reform, such as Sachangje and Hyangyak, is to strengthen the control of the people, who were small and medium-sized local landlords," and added, "It is true that it was a reform for the people, but the lives of the people were relieved." The transition of Sarim was Sedo politics in the late Joseon Dynasty, which eventually led to the colony of Japanese Imperialism ship. Therefore, if some of the problems Korean society encountered today were due to the remnants of Japanese imperialism, there is a reason for the rise of Sarim in the Joseon Dynasty. Professor Park, who believes that history should speak the most fiercely in reality, said, "I was surprised that all 25 books related to scholars on the market were praised," adding, "Understanding why the Joseon society they created had to collapse is not a return to colonial history, but a shortcut to solving today's problems." ycchoi@munhwa.com, a Confucian transformation of Korean society in search of the roots of "Confucianization of Korean Society," is a monumental work of Western Korean academia that revealed how new aristocrats who introduced neo-Confucianism at the end of Goryeo changed Joseon society through anthropological methodology and comparative history research with China. The author (69), an honorary professor at the University of London in the UK, received the "Yongjae Academic Award" in 2001 following the "Wiam Jang Ji-yeon Award" the following year, and was recognized as the master of Western Korean studies alongside Bruce Commings, James Palais, and Edward Wagner. The book, which was completely translated and published after a long translation for 10 years, is also expected to help examine the level of Western Korean studies, which has recently released a series of remarkable research results. The fact that the tradition that we often think of as having a long historical origin was actually created only 200 to 300 years ago after the late Joseon Dynasty has become a new story. Among these traditions, the book identifies the formation of a paternal-centered family system established in the late Joseon Dynasty in the context of Confucianization of Korean society, a project led by the noblemen who founded Joseon. The author concluded that the aristocrats who founded Joseon had a strong vision to rebuild the ideal society believed to have been in ancient China as a scholar who studied Neo-Confucianism in Joseon at the time, and that Confucianization in Korea was the result of that vision. That's the end of Goryeo.In order to explain how Korean society changed in the early Joseon Dynasty, the achievements of the kinship system of social anthropology are cited. According to Dong-A University professor Lee Hoon-sang, Korean history researchers have overlooked the historical importance of topics such as family and relatives since the 1980s, and even the family system research accumulated by social academia such as Kim Doo-heon and Choi Jae-seok has been alienated. As a result, researchers in Korean history are no longer able to create new discourses in Korean society, as the family system is undergoing rapid changes due to the delay in research. When dealing with realistic issues related to women's problems such as the abolition of the Australian system and abortion of girls, the historical basis for the irrationality of these problems also depends on the research results of Western Korean studies researchers. Another advantage of this book is that it is based on a comparative historical approach to East Asia as a whole, including Chinese society and ancient Japanese society. For example, since the mid-17th century, the development of etiquette, ethnicity creation, and the prevalence of genealogy compilation in Korean society have no significant difference in terms of the pattern and time difference developed in the Qing Dynasty of China. Considering the precedents of comparing the changes in the late Goryeo Dynasty to the early Joseon Dynasty with those of the Tang, Song, and Southern Song periods, it is noteworthy that almost the same phenomenon has been developed in Korea and China since the mid-17th century, and this was possible due to the social reorganization project based on the general law. However, although it accepted China's comprehensive legal system, it achieved Confucianism with Korea.
There was a clear difference in Chinese society. This is because the pre-Confucianization characteristics seen in the family system of the Goryeo Dynasty remained. Women's social position has changed fundamentally compared to the Goryeo Dynasty, but in the case of elite status, it was influenced not only by paternalism but also through motherhood. Unlike China, the quantitative concept, which was a characteristic of Goryeo society during the Joseon Dynasty, continued as it was, and as a result, the distinction between red books was bound to be stricter than that of China, the author argues. In the case of Zhangjia inheritance, it has not functioned properly for a long time in China, and only the eldest son was admitted to be at the top of the siblings, giving only an extra share of the inherited property, while in Korea, the inheritance system such as Zhangjiaudai reached its peak. This difference is because the neo-Confucian scholars of Joseon, who promoted the Confucianization project, recognized the importance of motherhood and respect for maternal grandparents in determining the status of elites under the concept of nationality. Like other researchers in Western Korean academia, the author is in a position that there was no rapid disconnection between the ruling classes of Goryeo and Joseon. During the Joseon Dynasty, the roots of the aristocrats' elite who promoted Confucianism in Korean society were in the Goryeo Dynasty, which was the background of preserving Korean values while accepting the paternal-centered ethnic system, which led to special Confucian culture between China and other Korea. The book, which stands out for its meticulous and delicate technology, has a wide view of Joseon society through social anthropology methodology, social history, thought history, and comparative history, appealing in a wide range of areas such as cultural history, women's history, anthropology, and philosophy. If James Palais' "traditional Korean policy and politics" is translated and included Edward Wagner's "achievement and attribution of the Joseon Dynasty," the sincere translation of Western Korean abuse, which means introducing all three major books, stands out. Reporter Choi Young-chang's master of Korean studies Martina Doiheller's complete translation 10 years after his first publication in Korea, Martina Doiheller's (honorary professor at the University of London), was finally completely translated and published for the first time in Korea after 10 years of translation. Professor Dewey Hiller, the author, is considered one of the masters of Western Korean studies along with Bruce Commings, James Palais, and Edward Wagner as a person who showed a high level of Western Korean studies through systematic research on East Asian history, especially Joseon history. In particular, the achievements have been widely recognized in Korean academia, including the "Wiam Jang Ji-yeon Award" (Korean Studies Division) in 1993 and the "Yongjae Academic Award" in 2001. How Joseon society accepted neo-Confucianism: According to the author who identified it through social anthropology, thought history, social history, and comparative history, important differences between Goryeo society and Joseon society stem from neo-Confucianism. Neo-Confucianism (self-study), which has been transformed to some extent since the Yuan Dynasty, was introduced to Korea in the late Goryeo and early Joseon Dynasty and had a great influence on Korean society. They had a strong vision to rebuild the ideal society believed to have existed in ancient China in Joseon at the time, and in the author's view, the Confucianization of Korea was the result of the very vision. This book deals with how Korean society changed in the late Goryeo and early Joseon periods due to its vision based on social anthropological methodology, ideological history, and social history. Furthermore, in order to help understand the change, we attempt to compare Chinese society at the time and ancient Japanese society. In addition, the main research subjects were kinship structure, ancestor worship, household succession, inheritance system, women's location, marital relationship, and listing cases, which are characteristic problems that most clearly represent changes that occurred during the transition period. Through this, the author shows that Korean society has not completely become a "Confucian society" despite being deeply influenced by Confucian ideas, which are persuasive ideologies. Using the ancient social structure of China as an example, ethnic culture based on paternalism began to develop gradually from the early Joseon Dynasty, but the characteristics that remained before Confucianization revealed that Korea's special Confucian culture. Providing new horizons and perspectives for Korean studies in Korea Translation and publication of this book have the following meanings. First, it can greatly contribute to discussing the horizon of Western Korean studies and embracing its research results. Until now, several arguments have been raised among researchers that Western high-quality Korean studies arguments should be highly appreciated and their achievements should be accepted. However, the translation was avoided due to too much effort, so it was very difficult for more researchers to share the achievements. Given these circumstances, it can be said that the book, which is evaluated as the most important researcher's hesitation, has a great meaning in its translation and publication. Second, by showing exemplary historical research methods, it helps to improve the depth of Korean studies. This book has become an important work throughout Eastern history by showing meticulous and delicate microscopic technology and simultaneously birdwatching the history of China and Korea through a comparative historical perspective. In addition, this work has a wide view of Joseon society through social anthropological methodology, social history, and thought history, so it has an appeal in a wide range of areas such as cultural history, women's history, anthropology, and philosophy. Third, it is very helpful in diversifying the subject of Korean studies. In recent years, Korean academia in Korea regarded the family and kinship system as stagnant, and research in these areas has stagnated significantly. Accordingly, it has not been able to create a new discourse corresponding to the social reality that is undergoing rapid changes such as changes in the family and kinship system and women's problems. Considering these circumstances, the publication of this book, which reminds us of the importance of historical research on the family and kinship system and also suggests a good direction for research, is meaningful. Through the translation and publication of this book, we hope that Korean academia in Korea will be able to gain more powerful new engines necessary for future research by embracing major research achievements in Western Korean studies and expanding their horizons. [Provided by Interpark] Introduced by the author Martina Doihealer, an honorary professor at the University of London. Born in 1935 in Zhuri, Switzerland, he graduated from the Department of East Asian Studies at Leiden University in the Netherlands, and received a doctorate in the Department of East Asian Language and Civilization at Harvard University. He studied at Kyujanggak, Seoul National University, and became a special researcher in anthropology at Oxford University. He served as a professor at the University of Zurich, a professor at the University of London at the University of Asia and Africa, and wrote books and a number of papers on Korean history. Introduction to the Korean Version of Contents: Changes in the Early Formation of Confucianism in the late Joseon Dynasty and the institutional conclusion of marriage in the Goryeo Dynasty: The New World of Goryeo. Jeoldeul Ritual and Women's Single-handed Service genealogy: Economic aspect of ancestral rites of Buddhist ancestors The institutional aspect of ancestral rites The religious aspect of ancestral rites Chapter 4 Changes of the Five Blessings of Preceptual funeral and legal principles.Appearance Reference Appendix 1: Interpretation of Relational Terms and Concept Appendix 2: It refers to my book. Addendum 3: Martina Dohiller's words of appreciation for her research achievements Search for people and clans [Interpark provided] Media review Doiheller's Confucian transformation of Korean society [Yonhap News reporter 2004.01.27] Martina Doehler's Confucian transformation (60.01.27), an honorary professor at the University of London, England. The decisive moment that drew attention to his name in domestic academia was The Confucian Transformation of Korea: A Study of Society and Ideology, a book published in 1992 by the Harvard Loan Board in the United States. This book also gave Dewey Hiller the "Wiam Jang Ji-yeon Award" (Korean Studies Division) in 1993, followed by the "Yongjae Academic Award," an academic award established by Yonsei University, in 2001. The book, recently completely translated under the title "Confucian Transformation of Korean Society" by Professor Lee Hoon-sang (50) of Dong-A University, captures how Neo-Confucianism changed Joseon society by applying significantly social anthropological research methods and their achievements. The main period of consideration was the early Joseon Dynasty, but as the author himself said, in order to know the changes of this era, it was inevitable to study the Goryeo Dynasty, which was the previous stage. In addition, the change in the early Joseon Dynasty is more meaningful compared to contemporary Chinese and Japanese societies. His conclusion is that studying abroad has brought about a tremendous change in Joseon society. In short, the Korean Peninsula society was reorganized from the root because of the study of the new world. If so, how will you prove this? Who prayed for this reorganization, and how did such a project surface? What Doehler paid attention to here were ancestral rites and funerals, inheritance and succession, women's status and marriage system, and the formation of a group of descents represented by clan and genealogy. The author argues that by studying these topics, the paternal-centered ideology began to be established in the early Joseon Dynasty.
It is. The floor that led this was at the end of Goryeo.In the early Joseon Dynasty, they were the noblemen who accepted new Confucianism. They sought to save the ideal social image they pursued from ancient China and realize it on this land. In other words, it was a revolution from above. On the other hand, Shin Yu-hak, who began to penetrate Joseon society by suppressing extreme opposition, eventually dismantled the poultry system, which is equivalent to paternal motherhood in determining status and status, and brought about paternal system and extreme book discrimination. Furthermore, after the late 17th century, women were excluded from the equal inheritance system, which was given equal rights to men and women during the Goryeo Dynasty. Providing a book review article: "The Ideology of Joseon" seen by Western scholars [Joseon Newspaper Cho Woon-chan 200401.27] "The Ideology of Joseon" seen by Western scholars [Joseon Newspaper Cho Woon-chan 200401.27] Edward Wagner and James Palais, Honorary Professor Martina Doiheller (69, British History) This book, completed by Professor Lee Hoon-sang of Dong-A University after more than a decade of work, analyzes how Neo-Confucianism transformed Joseon society through extensive legislation that lasted for more than 100 years since the founding of the Joseon Dynasty. Deutscheller argues that the father-centered ideology began to be established in the early Joseon Dynasty by tracking the transition period through rituals and funerals, inheritance and succession, women's status and marriage system, and formation of outgoing groups represented by families and genealogy. The forces that led this were the noblemen who accepted new Confucianism at the end of the Goryeo Dynasty and the early Joseon. They sought to save the ideal social image they pursued from ancient China and realize it on this land. In other words, it was a 'revolution from above'. The author, who analyzes the ideology of the Joseon Dynasty using social anthropological methodology, reveals that Joseon society did not become a complete "Confucian society" despite being deeply influenced by Neo-Confucianism. Although ethnic culture based on paternalism began to develop from the early Joseon Dynasty, it shows a special Confucian culture due to the characteristics that remained before Confucianization. With the early Joseon Dynasty as the main target of analysis, it is analyzed not only in the Goryeo Dynasty, the previous stage, but also in the late Joseon Dynasty, and has a wide view of Joseon society. In addition, it enhances understanding of the overall history of the East through a comparative historical perspective with Chinese and Japanese history. Providing articles on closing the book: Finding the roots of "Confucianization of Korean Society" and "Confucianization of Korean Society" and the book "Confucianization of Korean Society" is a monumental work by Western Korean academia through anthropological methodology and comparative history research with China. The author (69), an honorary professor at the University of London in the UK, received the "Yongjae Academic Award" in 2001 following the "Wiam Jang Ji-yeon Award" the following year, and was recognized as the master of Western Korean studies alongside Bruce Commings, James Palais, and Edward Wagner. The book, which was completely translated and published after a long translation for 10 years, is also expected to help examine the level of Western Korean studies, which has recently released a series of remarkable research results. The fact that the tradition that we often think of as having a long historical origin was actually created only 200 to 300 years ago after the late Joseon Dynasty has become a new story. Among these traditions, the book identifies the formation of a paternal-centered family system established in the late Joseon Dynasty in the context of Confucianization of Korean society, a project led by the noblemen who founded Joseon. The author concluded that the aristocrats who founded Joseon had a strong vision to rebuild the ideal society believed to have been in ancient China as a scholar who studied Neo-Confucianism in Joseon at the time, and that Confucianization in Korea was the result of that vision. That's the end of Goryeo.In order to explain how Korean society changed in the early Joseon Dynasty, the achievements of the kinship system of social anthropology are cited. According to Dong-A University professor Lee Hoon-sang, Korean history researchers have overlooked the historical importance of topics such as family and relatives since the 1980s, and even the family system research accumulated by social academia such as Kim Doo-heon and Choi Jae-seok has been alienated. As a result, researchers in Korean history are no longer able to create new discourses in Korean society, as the family system is undergoing rapid changes due to the delay in research. When dealing with realistic issues related to women's problems such as the abolition of the Australian system and abortion of girls, the historical basis for the irrationality of these problems also depends on the research results of Western Korean studies researchers. Another advantage of this book is that it is based on a comparative historical approach to East Asia as a whole, including Chinese society and ancient Japanese society. For example, since the mid-17th century, the development of etiquette, ethnicity creation, and the prevalence of genealogy compilation in Korean society have no significant difference in terms of the pattern and time difference developed in the Qing Dynasty of China. Considering the precedents of comparing the changes in the late Goryeo Dynasty to the early Joseon Dynasty with those of the Tang, Song, and Southern Song periods, it is noteworthy that almost the same phenomenon has been developed in Korea and China since the mid-17th century, and this was possible due to the social reorganization project based on the general law. However, although it was Confucianized by accepting China's comprehensive legal system, there was a clear difference between Korean and Chinese society. This is because the pre-Confucianization characteristics seen in the family system of the Goryeo Dynasty remained. Women's social position has changed fundamentally compared to the Goryeo Dynasty, but in the case of elite status, it was influenced not only by paternalism but also through motherhood. Unlike China, the quantitative concept, which was a characteristic of Goryeo society during the Joseon Dynasty, continued as it was, and as a result, the distinction between red books was bound to be stricter than that of China, the author argues. In the case of Zhangjia inheritance, it has not functioned properly for a long time in China, and only the eldest son was admitted to be at the top of the siblings, giving only an extra share of the inherited property, while in Korea, the inheritance system such as Zhangjiaudai reached its peak. This difference is because the neo-Confucian scholars of Joseon, who promoted the Confucianization project, recognized the importance of motherhood and respect for maternal grandparents in determining the status of elites under the concept of nationality. Like other researchers in Western Korean academia, the author is in a position that there was no rapid disconnection between the ruling classes of Goryeo and Joseon. During the Joseon Dynasty, the roots of the aristocrats' elite who promoted Confucianism in Korean society were in the Goryeo Dynasty, which was the background of preserving Korean values while accepting the paternal-centered ethnic system, which led to special Confucian culture between China and other Korea. The book, which stands out for its meticulous and delicate technology, has a wide view of Joseon society through social anthropology methodology, social history, thought history, and comparative history, appealing in a wide range of areas such as cultural history, women's history, anthropology, and philosophy. If James Palais' "traditional Korean policy and politics" is translated and included Edward Wagner's "achievement and attribution of the Joseon Dynasty," the sincere translation of Western Korean abuse, which means introducing all three major books, stands out. /Provided by reporter Choi Young-chang's article on closing the book review: The author, an honorary professor at the University of London in the UK, is from the Joseon Dynasty... [Dong-A Ilbo 2004-01-17] The author, an honorary professor at the University of London in the UK, examined their impact on the formation of social structures, noting that the people who led the founding of the Joseon Dynasty were elites based on new study abroad. [Dong-A Ilbo 2004-01-17] It was after the late Joseon Dynasty that the family structure was actually created. However, the overall change in the family structure, which is the basic structure of society, is difficult to explain only by changing the dynasty or changing the economy. The author, an honorary professor at the University of London, examined their impact on the formation of social structures.
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