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조성을(Cho, Sung-Eul) 한국사학사학회 2007 韓國史學史學報 Vol.0 No.16
First, Samkuksaki thought that there were two kinds of official beginning of new king. The one is to begin with the next month, and the other is to begin with the next year.Second, Samkuksaki used Chinese History Books to justify to follow the native naming of Silla Kings.Third, Samkuksaki was very critical of female Emperors in Chinese History. Fourth, Samkuksaki used Chinese History Books to criticize to yield the crown to his younger brother instead of his son. Fifth, Samkuksaki thought that the Confucian Civilization began by Kija in Korean History. Sixth, Samkuksaki used Chinese History Books to criticize the betrayers in Paekche History. Seventh, Samkuksaki adopted the official Calendar of Chinese Dynasties and did not recognize Korean own calendar. Eighth, Samkuksaki used Chinese History Books to justify to record mysterious stories in the Book. Ninth, Samkuksaki thought that Wei-Dynasty was the only legitimate one in the Three Kingdoms Period of Chinese History. Tenth, Samkukyousa adopted the more simple system of dynasties about Chinese History. Eleventh, Cheuangunki is more close to Suma Kuang than Chou Shi in the legitimate Theory of History.
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조성을 ( Cho Sung Eul ) 한국사상사학회 2015 韓國思想史學 Vol.0 No.51
노수신의 생애는 네시기로 구분된다. 첫째 시기인 중종 말~명종 초기에는 매우 득의하여 신진기예로서 사림파의 입장에서 이기 등을 탄핵하였다. 둘째, 을사사화로 파직 당하고 순천으로 유배되었다가 양재역 벽서사건으로 다시 진도에 유배되어 20년간 유배 생활을 하게 되는 시기이며 이 때 학문이 대성하였다. 셋째, 선조 즉위 후 선조 5년까지의 시기로서 다시 관직에 나와 당시 선조 대 전배사림과 개혁, 특히 척신 정치의 청산 문제에 대하여 대경장의 입장에서 뜻을 같이 하는 시기이다. 이 때 전배사림과 구신사이에 갈등이 있었는데 이 갈등의 조정을 위해 노력하였다. 넷째, 선조6년 우의정에 임명된 이후 정여립 옥사 직후 타계하기까지의 시기이다. 노수신은 강력한 개혁 의지를 갖고 국왕 선조에게 건의에도 하였으나 국왕은 전혀 개혁할 마음이 없었다. 이 때 사림이 전배사림과 후배사림으로 분열하여 서인과 동인이 되어 당쟁을 격화되는 가운데 노수신은 가장 중립적인 입장에서 당쟁을 조정, 화합시키기 위해 진력하였다. 다음으로 노수신의 정치관은 다음과 같다. 첫째 대내적인 면에서는 군주가 사적 입장을 떠나서 국가 공권력의 입장에서 대경장을 해야 하려는 의지를 확고하게 하고 이를 인재를 등용해야 한다고 하였다. 둘째 왕실의 재정 낭비를 줄이고 한정을 수괄하여 군비를 굳건하게 하고 민의 삶을 개선하기 위해 공납을 개정해야 한다고 생각하였다. 셋째 대외적인 면에서는 왜적에 대한 군비를 강화를 주장하고 왜국으로의 통신사 파견을 강력하게 반대하였다. The political life of Noh Susin(1515~1590) can be divided into four stages. First, he passed the civil servant exam as the first winner at the end of King Jungjong and took a part in the attack against the wrong-doings of high officials. Secondly, as soon as child King Myongjong ascended to the throne, rotten high officials made up Eulsa-Lierati Purge. Noh Susin had to be in Banishment for twenty years during the reign of King Myongjong. But he accomplished his learning during this stage. Thirdly, as soon as King Seonjo ascended to the throne, Noh Susin was released from Banishment and resumed his prestige as an official. He made an effort to ease the feud between Old high officials, New Rising Literati. Fourthly, finally he became one of prime ministers. Around this time New Rising Literati, began to be divided into Eastern Literati and Western Literati. In Korean History this is called Factional Feud and Noh Susin made all efforts to reconciliate the feud. The political Political-Views of Noh Susin are as follows. First, after he resumed the prestige as an official, he thought the country need a Great Reform for the well-fare of common people. Secondly, he also thought, on the basis of this Great Reform, the strengthening of Military Prepare against Japanese Enemy’s invasion.
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조성을(Cho Sung-Eul) 한국사연구회 2003 한국사연구 Vol.122 No.-
This paper is focused on analyzing the characteristics of Lee Ik's historical theory, the implications of his thought for the Silhak that emerged during the latter period of the Joseon dynasty, and the differences between the Silhak and Zhu Xis nee-Confucianism. Moreover, the historical importance of Lee Ik's understanding of history, and the lessons to be acquired by modern history scholars were also delved into. The results can be summarized as follows: First, while Lee Ik can be considered as a realist in that he defined history as being decided by the power of reality (actual power), he also believed that history should be analyzed from a moral standpoint as well. Furthermore, Lee considered democracy to be a moral good but not the ultimate end in itself. Lee Ik believed that the common people could be the main actors in history, and that humans, regardless of their social class, possessed the power to change human society through their own actions. Thus, tersely stated, Lees historical view was one that, while not excluding the possibility of people positively affecting change in the course of history, was based firmly in reality. Lee Ik's main objective was to establish a society in which the social status and landlord systems were abolished, I would like to label his historical theory as a realistic historical theory centering on the Minjung(People). Within Lee's theory, the concepts of Sein and Sollen (existence and ought) are not separable, but rather combined to form a new Minjung-oriented value based on reality, As such, his historical theory can be regarded as the unification of existence with Minjung-oriented ought. Thus, Lee Ik's historical theory should not be regarded as one in which the division of existence and ought occurs. Furthermore, It is also difficult to accept his approach as a transitional type of theory moving towards the division of existence and ought. Second, Let us take a look at the characteristics of the Silhak which emerged in the latter period of Joseon dynasty. The above-mentioned Minjung-oriented nature of Lee Ik's historical theory indicates the Silhak's desire to remove the hierarchical social system. Third, this paper analyzed the differences between the Silhak and Zhu Xi's neo-Confucianism. As both scholars recognized that Sisae (actual conditions) are an essential variable affecting the flow of history, there can be no doubt that both the Silhak and nec-Confucianism were based on reality. However, these two schools of thought are different in the objectives they pursued. For his part, Zhu Xi's theory was one that strived to stabilize peasant society and had the acceptance of the landlord system and the existence of social classes, with the Sadaebu(ruling class) at the apex, as its core features. Accepting the basic structure of the feudal society, Zhu Xi strived to partially improve or reform the contradictions that prevailed in society in order to stabilize the country. As a result, Zhu Xi school was based on a cyclical view of history that did not allow for any fundamental alterations of history to occur as a result of human effort. On the other hand, Silhak philosophy was based on the fundamental dismantlement of the feudal social system. Thus, it can be argued that Zhu Xi's philosophy is more realistic while Lee Ik's is more idealistic. More likely than not, these differences can be explained by the fact that both scholars lived during different eras. Fourth, Lee Ik's historical theory can be evaluated as being the extension of Zhu Xi's in that his theory was based on the acceptance of Sisae (actual conditions) and emphasized the role of morality in history. However, Lee Ik's historical theory used different standards to evaluate morality and was based on the belief that historical change could occur as a result of human efforts, including those of the common class. Nevertheless, it is hard to find any clear definition of the development of history in Lee Iks w
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