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- 저자 : 김한신(Kim, Hanshin) (검색결과 77 건)
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김한신 ( Kim Hanshin ) 한국계보연구회 2023 한국계보연구 Vol.13 No.0
This paper focuses on the censorial activities of Kim Yongkyeong(김용경) during the reign of King Yeongjo(英祖) in the late Joseon period. After Yeongjo came to the throne, the Noron faction(老論) tried to free themselves from the charge that they had conspired treason against the previous monarch, Kyeongjong(景宗). During the early period of Yeongjo’s reign, punishing the Soron faction(少論) was imperative for the Noron. To prove that the judicial investigations carried out by the Soron in 1721 and 1722 were based on false charges and that the Noron were always loyal to the dynasty, it was necessary for the Noron to punish the Soron publicly. This was justified with the fidelity of the Noron during the judicial investigations in 1721 and 1722. Kim Yongkyeong was also a member of the Noron and belonged to the Kyeongju Kim clan(慶州金氏). Kim Yongkyeong(김용경) strongly insisted on the punishment of Kim Ilkyeong(김일경) and Park Pilmong(박필몽), leaders of the Soron during the judicial investigations in 1721 and 1722. At the same time, Yongkyeong focused on regaining the honour of the four representative ministers of the Noron. Yongkyeong’s aim was not in harmony with the envisioned plans of King Yeongjo. Yeongjo emphasised his innocence in response to suspicions about the death of his predecessor, Kyeongjong. He was also concerned with promoting his authority and his right to the throne. With these aims in mind, Yeongjo gathered together some subjects who agreed with the policy of Tangpyeong(탕평), a kind of arbitration between opposing groups designed to strike a balance of political parties. Therefore, it was inevitable Yeongjo and Kim Yongkyeong would have different viewpoints when the latter demanded public support from the king to allow the Nor on to regain power.
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임진왜란기 유성룡의 남부지역 방어계획과 군비강화책(1593.4~1597.7)
김한신(Kim, Han-shin) 역사학회 2018 역사학보 Vol.0 No.238
About 1593, April, Yu Seong-Ryong began to propose defense plan for southern provinces. There have been three provinces in southern Korea, Gyeongsang; Jeolla; Chungcheong. After that he became the prime minister and it was 1593, October. He could implement his defense plan with Seonjo’s(선조) support. Generally it can be concluded that the defense plan of southern provinces matters the defending Gyeongsang Province first. But we should notice his change to revise and complement the proposition after the defeat of Jinju(진주) battle 1593, June. The change was to add on the emphasis on the strategic importance of the Right Gyeongsang Region(경상우도) in order to manage Gyeongsang and Jeolla securely at the same time. Briefly saying, the Joseon army should be prepared to cope with the attack early at the southern provinces, and perform the full scale battle at the middle provinces of the peninsula. This plan was not limited only to defend the two provinces. Ultimately it was for the defense of the capital city, Hanseong(漢城). To verify this truth, it is significant to study the defense plan covering southern provinces and middle provinces devised by Yu Seong-Ryong first.
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남송대(南宋代) 성리학적(性理學的) 사후세계관(死後世界觀)의 형성
김한신 ( Kim Han Shin ) 중국사학회 2019 中國史硏究 Vol.0 No.119
Unlike the Northern Song reformers’(Xinfadang, 新法黨) state-centered approaches, the Daoxue literati(道學家) of the Southern Song argued an autonomous rule over the local community under the leadership of the Confucianism-oriented literati. The Daoxue literati extended their scope of reforms to the spiritual realms. Since they tried to cope with the overwhelming influence of the competitor religions like Buddhism on the lay people’s understandings of the afterlife, they built up the theory structure that explained the unseen world. Although they clearly denied the existence of the Ghosts as physical entities, they acknowledged the possibility of interaction with spiritual beings in exceptional cases and tried to explain them on the basis of the Li-Qi dualism(理氣論). Their contradictory descriptions on the spiritual beings were attributed to the needs for explanations of the subject of their prayers in the ancestral rites and a number of reference to the spiritual beings in the ancient Confucian scriptures, to which they assigned the absolute values. Consequently, the Southern Song Daoxue literati like Zhu Xi(朱熹) established the reasonable system of explanation of the spiritual worlds on the basis of the Li-Qi dualism. His explanation had had decisive affects on the later generations of the Daoxue literati all over East Asia since then.
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김한신(Kim, Hanshin) 한국사학회 2024 史學硏究 Vol.- No.153
인조를 비롯한 반정세력은 擧事당시는 물론 그 이후 2~3년 동안까지도 광해군대 세력을 축출했다. 그와 함께 광해군과 광해군대 조정을 어떻게 평가할지가 인조대 조정에서 논의되었다. 인조는 廢母殺弟․사대의리훼손․민생고갈 등의 문제점을 제기하며 즉위했다. 거사직후에 인조대 조정에서는 좀 더 구체적인 수준에서 폐모론․왜곡된 史撰․지방관의 탐학과 민생의 고갈 등을 광해군대의 폐단으로 지적하고 붕괴원인으로는 뇌물을 매개로 한 權奸과 宮禁(宮妾)의 내통, 그로 인한 조정질서의 무력화 등을 지적했다. 이전의 연구들에서는 반정세력의 ‘명분’은 어떤 상황에서 활용되었는가에 관심이 집중되어 있다고 할 수 있다. 예를 들어 폐모론에 참여했던 사실여부가 누군가를 축출하는 기준이 되었다거나, 거사의 실행에 ‘명분’이 결합되었다는 등의 논지들이 그러하다. 놓치지 말아야 할 것은, 인조대 조정에서는 거사를 일으켜서 적을 제거하는 차원을 넘어서서, 광해군대 조정의 일을 교훈으로 새기고 반복하지 않아야 했다. 이는 다시 말하면 ‘명분’을 구체적으로 실행하고 지속시키는 문제와 관련이 있었다고 생각된다. 인조대 조정에서 주목했던 광해군대 조정의 폐단과 붕괴원인을 검토함으로써 그러한 문제를 곰곰이 생각해 볼 수 있을 것이다. After their successful coup in 1623, King Injo and his court expelled the supporters of the dethroned King Kwanghae for a couple of years. Alongside this measure, Injo’s court discussed and evaluated the events of King Kwanghae’s reign. Injo came to the throne blaming King Kwanghae for issues such as the degrading of the queen mother’s status, the killing of Kwanghae’s younger brother Grand Prince Yeongchang, the damaging of the diplomatic relationship with the Ming (Joseon’s suzerain), and the taking away of people’s power and resources. Immediately after the coup, Injo’s court repeatedly emphasised the political negatives of Kwanghae’s court. Injo’s court named the causes of collapse as the undermining of systematic order in Kwanghae’s court and the bribery and corruption between powerful subjects and the royal concubines of King Kwanghae. Previous studies have mainly focused on identifying the situations that became justifications for the 1623 coup. For example, the degrading of the queen mother’s status was one of the main causes used to justify the later expulsion of those involved and also the coup itself. Some research has noted the significance of the use of armed violence in combination with the causes of the coup. Looking more closely, it is found that Injo’s court had to turn the mistakes of Kwanghae’s court into lessons and avoid repeating them beyond eliminating their political enemies. This means that to make progress, Injo’s court had to analyse the causes in reality rather than through the frame of propaganda. Through examining the issues which Injo’s court saw as justifications for the coup, the political foundation of Joseon during the seventeenth century will be understood clearly.
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김한신(Kim, Hanshin) 중국고중세사학회 2016 중국고중세사연구 Vol.39 No.-
This article explored the popularization process of the Guanyin cults during the Medieval period of Chinese history. The established researches on the Guanyin cult mostly treated the cult as beliefs of a sub-deity of the Buddhist Pantheon. Although the Guanyin was a Buddhist Bodhisattva who redeemed people in distress, the deity had been completely turned into a popular deity whom people usually asked for secular helps of the earthly lives during the early medieval period of Chinese history. In particular, this research focused on the two mediums for the transformation of the Guanyin cult. This study carefully considers the two significant means of dissemination of the Guanyin cults, “Relevant Legends of Guanyin’s Responsive Manifestations (觀音應驗說話)” and “Great Compassion Mantra (大悲咒)” of the “Dhāraṇī of the Bodhisattva With a Thousand Hands and Eyes (千手千眼陀羅尼)” in the historical context. When Kumārajīva (鳩摩羅什) translated “the The Universal Door of Boddhisattva Guanshiyin (觀世音菩薩普門品)” of the “Lotus Sutra (法華經)” into Chinese during the Six Dynasties period, the relevant legends of Guanyin was passed from person to person through the oral tradition, and it contributed to the creation of Guanyin’s image as a tutelary deity in the local community. Since the Tang Dynasty period, the esoteric Buddhism (密敎) had exerted a dominant influence on the Chinese Buddhism and systemized the ceremonies and rituals of the Guanyin worships. As a result, the esoteric Buddhist incantation ceremonies like the recitation of Great Compassion Mantra began to be introduced to the Guanyin cults. Due to these new ways, the popular beliefs of Guanyin who would save the people from distress could spread throughout the whole China during the Medieval period of Chinese history. Consequently, this research presents a new approach to understand the nation-wide propagation process of the Guanyin cults.
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