The historical background of "Chosun Neo-Confucianism vs Silhak"

 The Neo-Confucianism of Joseon develops around this theory.

This is the source of human mind and means the essence of all things.

Ki refers to a phenomenon in which the essential person is embodied in the real world.

This argument is based on whether teeth come first or not, and Neo-Confucianism is basically a study that puts more weight on both teeth and discipline.

Yi Hwang and Yi Yi are people who have contributed greatly to the development of Korean studies to the extent that they are engraved on bills.

Yi Hwang develops the theory of Lee Eon-jeok's Neo-Confucianism and argues that Ki is only a phenomenon in which his teeth are exposed, but he cannot do anything regardless of it.

Those who emphasize this show fundamental and idealistic academic tendencies with emphasis on moral and personal completion.

When Lee Hwang was in office, the disciplinary forces were still in power, so he focused only on academic research, and here is why his studies are idealistic.

This inherits Seo Kyung-deok's studies, which is universal and unique, so they maintain a complementary relationship with each other.

Yi Yi is in office and takes the lead in various reforms.

Unlike Yi Hwang, Sarim was in power during Yi Yi's active period, so Yi Yi could be at the center of power, so he was able to speak out for reform in reality.

This background of the times lies in the different moves of the two characters.

Yi Hwang hopes that his ancestors will become a saint and creates ten paintings of the essence of studying abroad that he should know as a monarch, "Seonghaksipdo," a book that easily explains.

In Dongho Question and Answer, I present a reform plan for the governance system and the receiving system, and write Seonghakjipyo and dedicate it to my ancestors.

As the agricultural-centered self-sufficiency system collapses and the commodity currency economy develops, the status system is involved, and remnants worse than farmers appear.

The idea of equality sprouts in Joseon as Seohak and Donghak take root anew.

When Neo-Confucianism loses its ability to solve real problems, Yang Myung-hak emerges as a reflection on this.

Yang Myung-hak emphasizes the practicality of unification of geography as a branch of studying abroad developed in Myeong.

Scholars who advocate agricultural-oriented reform argue for the stability of farmers' lives and reform of the land system reform.

Academia is called the Gyeongsechi School because it argues that it should be able to give practical benefits to governing the world.

Scholars who advocated the theory of reform centered on commerce and industry are interested in improving land productivity rather than distributing land.

Learning is called the Utilization and Welfare School because it insists on enriching the lives of the people.

The Middle and Agricultural School, an agricultural-oriented reform theory, was centered on men in Gyeonggi-do, who were deprived of power to Seo-in during King Sukjong's reign.

When he was pushed out of the government and came down to his hometown, the lives of the people were so hard, and tenant farmers did not own even small land, and farming hard was being ripped off by landowners.

Middle and rural schools argue that this structure should be broken to foster self-employed farmers.

As a land reform plan, Hyung-won presents the theory of equality, profit is KEPCO, and Jeong Yak-yong presents the theory of continuity, respectively.

The Chinese and commercial schools, which insisted on commercial and industrial-oriented reforms, are led by the children of Noron forces.

They go abroad to study in Cheong, witness Cheong, which has achieved economic development by accepting Western culture, and realize that the development of commerce and industry is the way for the country to become richer.

The Middle and Commercial Schools also talk about land reform, but they are more interested in improving the productivity of land.

Representative figures of the Jungsang School include Yoo Soo-won, Hong Dae-yong, Park Ji-won, and Park Je-ga.

Park Je-ga, a native of Seoul, becomes a Gyujanggak coroner and emphasizes that we should learn from Cheong's culture in Bukhak.

They argue for consumption theory that emphasizes consumption rather than saving by comparing wealth to a well.

However, these theories of reform by scholars were not the arguments of the ruling class at the time and are not reflected in reality.

In the late Joseon Dynasty, the ruling class was busy protecting their own interests, failing to face the contradiction of reality, turning a blind eye to the movement of change, and listening to demands for reform.