http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 조성을(Cho Sung-eul) (검색결과 30 건)
- 무료
- 기관 내 무료
- 유료
-
-
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.
-
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.
-
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
-
조성을(Cho, Sung-Eul) 한국교회사연구소 2014 敎會史硏究 Vol.0 No.44
정약전이 서교를 수용한 것은 1784년 4월 이후이며 적어도 1786년 3월까지는 비교적 열심이었고, 1787년 12월의 정미반회를 계기로 거리를 두게 되었으며 1791년 신해교안을 계기로 서교와 완전히 결별하였다. 1795년 7월과 1799년 4월에도 서교와 관련이 있다고 모함당했으나, 그 증거는 전혀 찾을 수 없었다. 1801년 2월 신유교안에 연루되어 체포되었을 때도 이미 서교와 관계를 끊은 것이 문초 중 밝혀졌고, 1801년 겨울 다시 황사영 백서 사건에 연루되었으나 관계없음이 밝혀져 죽음을 면하고 흑산도로 유배 길을 떠났다. 1795년 이후 1801년까지 모함이 여러 차례 계속되었으나 공서파(攻西派)에서는 아무런 서교 관련 증거도 제시하지 못하였고 오히려 관계를 끊었다는 증거만이 드러났다. 이것은 이미 1787년 12월 정미반회를 계기로 서교에 거리를 두게 된 정약전이 1791년 신해교안을 계기로 서교와 완전히 결별하였음을 의미한다고 결론지을 수 있겠다. 정약전은 1776년 상경 이후 본격적으로 소장성호학파의 학문에 젖어들었다. 이것은 대체로 양명좌파적 경향에 더하여 원시유학적 경향을 띤 것으로 보이고 이런 학문적 경향은 그가 서교를 수용하는 사상적 태반으로 기능하였다고 하겠다. 퇴계 이황의 리발(理發)의 철학은 양명학을 비판하기는 하였지만 사상사적으로 볼 때 기호남인들에게 수용되면서 중국에서 양명학이 행한 것과 유사한 기능을 하면서 영향을 미쳤다. 이런 기능이 성호 이익 단계에서 부분적으로 나타나기 시작하다가 소장성 호학파 단계에 이르러 양명좌파적 경향으로 발전하게 되었고 또 여기에 이익의 원시유학적 경향이 결합되어 이것을 사상적 태반으로 하여 상당수 소장성호학파 사람들이 서교를 수용하게 되었다고 생각된다. 이런 소장성호학파 가운데 대표적 인물의 하나가 바로 정약전이었다. 하지만 그는 서교를 떠났다. 정약전의 사상 전개와 관련하여 서교의 영향을 부정할 수 없지만 기본적으로는 조선 주자성리학과 조선 후기 실학의 내재적ㆍ발전적 길 위에 있었다고 할 수 있겠다. Jeong, Yakjeon had taken part in Catholicism since April 1784 and believed in it at least until March 1786. However, he started to keep his distance from Catholicism after Catholic Meeting in December 1787, called Jeongmi Banhoi Event(정미반회사건), and abandoned his religion completely in 1791 when Catholic Persecution called Sinhae Persecution(신해박해) had arose. Nevertheless he was alleged to be involved in Catholicism in July 1795 and April 1799, there was no evidence. In February 1801, he was arrested during another Catholic Persecution, called Sinyu Persecution(신유박해). However it turned out that he had nothing to do with Catholicism through interrogation. In the winter of that year, he was accused of being involved in Hwang, sayeong Baekseo(황사영백서) again, but his innocence was proved. So he was banished to a remote island, Hewksando. He was, so to speak, alleged repeatedly that he believed in Christ from 1795 to 1801. However, the anti-Christian couldn’t prove the connection between him and Catholicism. On the contrary, it was revealed that he disconnected himself from the Catholicism. It means that Jeong, Yakjeon had forsook his religion since December 1987, Jeongmi Banhoi Event, and separated himself from Catholicism entirely. The Young Seongho School(소장성호학파) had an inclination for the left wings of Yangming School and the Primitive Confucianism. And it was the foundation of Jeon, Yakjeon’s thought, who became a Christian. Yi Hwang’s philosophy criticized the Yangming School, but Kiho Namin accepted it and developed into the left wings of Yangming School. In addition, adding Seongho’s inclination for the Primitive Confucianism upon which its idea was based on, Young Seongho School embraced Catholicism. One of the members of the Young Seongho School was Jeong, Yakjeon. Thus Jeong Yakjeon’s acceptance of Catholicism was grounded on the innate intellectual development during Joseon Dynasty.
-
-
-
-
-
KCI연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
