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- 저자 : 하서정 ( Ha Seo-jeong ) (검색결과 3 건)
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조선 현종대 초반 진휼의 개편 논의와 의미 -賑恤 堂上의 설치와 賑恤御史 파견을 중심으로-
하서정 ( Ha Seo-jeong ) 조선시대사학회 2021 朝鮮時代史學報 Vol.98 No.0
This study focuses on the changes in the Relief Policy[賑恤; Jinhul], focusing on Rein of King Hyun-jong(顯宗 r.1641~1674) in Chosun Dynasty, which suffered from natural disasters. It was reviewed in three aspects. With previous experience, the officials of King Hyun-jong argued that the response to disasters should be more active. For example, they claimed that military rice should be used to save the people, and they also endeavor for implementing a special system. In Rein of King Hyun-jong, Office of Relief[賑恤廳; Jinhulcheong] belongs to a Bibyonsa[備邊司], and at the same time, The office of Jinhul Dang Sang (賑恤堂上) was established. Another Relief expert, Government Envoys for relief[賑恤御史; jinhul Eosa], was also actively dispatched in Rein of King Hyun-jong. At the same time, Manual of Relief[賑恤事目] was prepared so that the administration of Relief in an appropriate manner could be carried out where Relief was needed. The change of Relief system during rein King Hyun-jong is a part of this time attempt to actively respond to natural disasters. These aspects also affected the subsequent legal reform of the Relief system in Chosun Dynasty.
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하서정 ( Ha Seo-jeong ) 조선시대사학회 2024 朝鮮時代史學報 Vol.0 No.109
This study examined aspects of King Yeongjo[英祖]’s direct involvement in the rain ritual during his reign, as well as the procedure for the ritual. In the Chosŏn Dynasty[朝鮮], the king, believed to have received the mandate of heaven, could directly perform the rain ritual to directly pray for his people. Still yet, the king may have encountered challenges or limitations that affected his ability to conduct the ritual effectively. Starting from the reign of King Jungjong[中宗], the perception changed as kings began to conduct rain rituals. During King Yeongjo[英祖]’s period, the king increased his participation in praying for rain. In addition, King Yeongjo revived the rain rituals of the ‘Akhaedokdan[樂海 瀆壇]’ and ‘Usadan[雩祀壇]’, which had not been performed by previous kings for some time. He also made efforts to connect directly with the people during the rain ritual. These rituals were used as a means to enhance the education of his successors and to strengthen the authority of the royal family. As King`s Direct Involvement became more significant, new procedures were established. In Kukcho-Sok-Oryeoi[國朝續五禮儀], procedures for rain rituals at ‘Akhaedokdan’, ‘Usadan’, and ‘Sun-Nongdan[先農壇]’ were prepared, which had not been previously stipulated. Similarly, in Chon-kwantong- go[春官通考], procedures for rain rituals at ‘Pungun Neuudan[風雲雷雨 壇]’ were prepared. Through the rain rituals, King Yeongjo aimed to follow the example of former kings and give each ritual greater political significance. This approach sought to embody a people-oriented perspective[民本] and strengthen the authority of the royal family.
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하서정 ( Ha Seo-jeong ) 대구사학회 2017 대구사학 Vol.127 No.-
Natural disasters in the traditional era were recognized as Zaiyi(災異) and identified as a national crisis. The disasters of the Joseon Dynasty can be divided into `Chun-byeon(天變)` and `Gi-byeon(地變)`. `Chun-byeon` was often used as a symbol of the Emperor, and `Gi-byeon` was often used as a symbol of people. During the Reign of King Injo`s natural phenomena can be identified through a variety of feeds. The chronology and the Jeung-Bo-Mun-Heon-Bi-Go(增補文獻備考) show that natural phenomena are concentrated in the 17th century Joseon Dynasty, and King injo`s age also shows that the incidence of various natural phenomena was high. Looking records of natural disaster `Zaiyi-go(災異考)` shows the catastrophes were understood as the national crisis and disaster. In the case of `Gi-byeon`, it can be grasped as a whole through the records of Joseon Dynasty Records. Especially, `Gi-byeon` was understood to be very important because it is directly related to farming. The Theory of disaster (災異論) of the Joseon Dynasty was discussed in the framework of `Mutual Resonance between Tian(天) and human beings(天人感應論)` of Dong-Jung-Seo(董仲舒)`s. At this time, the Dong-Jung-Seo emphasized the virtue, and as a result, the Zhu-Xi studies(朱子學) was further utilized, and the character of the `Learning for the Ruler` became stronger. King Injo tried to actively participate in the administration of the government in the early years of his reign, and his willingness showed to the society facing Zaiyi. King Injo performed `by self(親祭)` for a ritual for rain and hoping to realize the `Min-Bon(民本)` and wanted to get confirm his status as an Emperor. However, the war of 1636(丙子胡亂) was the pivot point of King Injo to change his active attitude. The war gave humiliation to King Injo as a king, and at the same time, he lost the absolute monarchy through `Chun-byeon`, the war. It seemed that it is hard to utilize the `Chun-byeon` for his status as a tool to reinforce the king`s power again. After the war of 1636, King Injo did not take any action even if the `Chun-byeon` occurred, and this was transferred to the mediators, which made it impossible for him to use it for politics anymore. King Injo, although `Chun-byeon` and `Gi-byeon` occurred together, he used only gu-eon(求言) as an instability motivative, which should be regarded as an intentional act. Even though Gu-eon came down through `Gi-byeon`, the conventional attitude remained, which can be understood as a rejection of the political act itself. Nonetheless, King Injo steadily took Zaiyi on a minimum responsibility for the rest by lowering Gu-eon. Instead of avoiding political containment through Zaiyi, King Injo showed an attitude of working for Civil Welfare. King Injo was reluctant to go politically, but he performed rituals for rain and opened rice storages in efforts to salvage the poor actively. King Injo`s attention to `Gi-byeon` rather than `Chun-byeon,` and the actively responding attitude later changed the role of the emperor as active one rather than a symbolic one later in Joseon era. King Injo also played a role in raising the `Min-Bon(民本)` principle in Zaiyi. This principle became a basis for later emperors and became the basis of the `Wee-Min(爲民)` politics in the late Joseon Dynasty. (Kyoungpook National University/hsj9131@naver.com)
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