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Journal articles on the topic 'Joseon'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 April 2022

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1

HUANG, Xiu Zhi. "TOUCHSTONE, WIREPULLER AND TRANSITION: SINO-KOREAN BOOK-DIPLOMACY AND POLITICAL FIGHTS IN 1597-1599." International Journal of Korean Humanities and Social Sciences 3 (July 8, 2017): 169–85. http://dx.doi.org/10.14746/kr.2017.03.10.

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Embodying an optimistic diplomatic mind in early Joseon Dynasty, haidongzhuguoji written by Shin Suk-ju became a main evidence of Chinese official Ding Yingtai impeaching Joseon in the Jeongyu War occurring in 1597 because of Toyotomi Hideyoshi’s second invasion. Ding Yingtai’s impeachment involved Joseon’s king, Chinese generals in Joseon and officials in Beijing in a political maelstrom, which aroused strong reactions of Joseon king and ministers. In this situation, Joseon’s diplomatic corps were dispatched to Beijing in order to justify and defend. They made preparations and took action zealously, winning the final victory and achieving the goal consequently. However, this book-diplomacy surpassed the problem of justifying a book, thus there were some complicated and subtle meanings in the process. Firstly, This book-diplomacy provided a touchstone of Sino-Korean relationship in Ming Dynasty, explaining the political essence of the relationship. Secondly, This diplomacy resulted from Ming Dynasty’s political fights and calmed down also because of Ming Dynasty’s political fights, intensively showing both Sino-Korean interdependent political fights and each liege fights. Thirdly, The book-diplomacy became an important turning point of the transformation of Joseon’s foreign concept, and Joseon’s “Smaller China” mind began to emphasize excluding barbarians, which made an idealistic preparation for the rising “Smaller China” mind in Qing Dynasty.

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2

이행훈. "An Hwak’s Recognition of ‘Joseon’ and ‘Joseon Cheolhak’." JOURNAL OF KOREAN PHILOSOPHICAL HISTORY ll, no. 50 (August 2016): 171–200. http://dx.doi.org/10.35504/kph.2016..50.006.

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3

Sim, Kyung-ho. "Joseon Style Irregular Chinese Literature in late Joseon Period." Daedong Hanmun Association 53 (December 7, 2017): 5–36. http://dx.doi.org/10.21794/ddhm.2017.53.5.

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4

서기재. "Concepts of Joseon and Joseon People Represented in 『Tour Joseon』 during the Late Japanese Colonial Period." Journal of the society of Japanese Language and Literature, Japanology ll, no. 73 (May 2016): 343–60. http://dx.doi.org/10.21792/trijpn.2016..73.016.

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5

Mun, Gyeong-Deuk. "Conceptual history of “Joseon Confucianism” and “Joseon Confucianism as religion”." YEOKSA YEONGU, The Journal of History 43 (January 31, 2022): 13–53. http://dx.doi.org/10.31552/jh.2022.01.43.13.

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6

Lee, Seok-Won. "Bishop Berneux’s perception of Joseon —Joseon mission field and Koreans—." Research Foundation of Korean Church History 59 (December 31, 2021): 95–131. http://dx.doi.org/10.35162/rfkch.2021.12.59.95.

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7

Lim, Jae-Hae. "New Understanding on Historic Nature of Old Joseon Through ‘Old Joseon Article’ and ’Epic of Early Joseon’." Journal of Gojiseon & Dangun Studies 26 (May 31, 2012): 277. http://dx.doi.org/10.18706/jgds.2012.05.26.277.

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8

Oh, Chang Seok, In Uk Kang, Jong Ha Hong, Sergey Slepchenko, Jun Bum Park, and Dong Hoon Shin. "Tracing the historical origin of Joseon mummies considering the structural similarities between the burial systems of Korean and Chinese dynasties." Papers on Anthropology 26, no. 2 (September 18, 2017): 68. http://dx.doi.org/10.12697/poa.2017.26.2.07.

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Joseon mummies have proved to be excellent subjects for scientific research on the health and disease statuses of pre-modern Korean peoples. Despite its academic significance, the origins of the Hoegwakmyo tomb in which the Joseon mummy was discovered have not yet been entirely revealed. Meanwhile, over the past several decades, there have been some reports on mummies and cultural artifacts preserved very well in the tombs of several Chinese dynasties (especially Song, Yuan, Ming and Qing). Although the Chinese tombs were very diverse in structure, we note that some graves among them were structurally very similar to Joseon Hoegwakmyo tombs. Before the Hoegwakmyo tomb in Korea, there were already similar tombs in China, inside which dead persons were mummified like the Joseon mummies. Considering that the Hoegwakmyo tomb of the Joseon Dynasty was established by the influence of the Confucian ideology, the Korean and Chinese mummies might share common cultural origins in history.

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9

Kim, Je-Jeong. "The Discourse on Distinct Characteristics of Joseon by Joseon Government-General." CHIYEOK KWA YEOKSA The Journal of Korean History 43 (October 31, 2018): 319–45. http://dx.doi.org/10.19120/cy.2018.10.43.319.

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10

Kim, Soyeon. "Matsuda Reiko, a Japanese Painter in Joseon, and ‘Joseon Genre Painting’." Misulsa Yeongu : Journal of Art History 39 (December 31, 2020): 295–320. http://dx.doi.org/10.52799/jah.2020.12.39.295.

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11

Choi, Hea-joo. "The Joseon ruling theory and Japan-Joseon Conciliation displayed in the editorials of the magazine 『Joseon Gongron』 of 1930s." Journal of Studies on Korean National Movement 98 (March 31, 2019): 183–225. http://dx.doi.org/10.19162/knm.98.2019.3.06.

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12

오석윤. "Japanese Proletarian poems and Joseon(朝鮮) - An ocean stream, Joseon, Hyeonhaetan(玄海灘), I’m Korean(Joseon person) -." Journal of Japanese Studies ll, no. 62 (December 2014): 177–93. http://dx.doi.org/10.15733/jast.2014..62.177.

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13

Nam, Sora. "A Study on the Manufacture and Usage of Late-Joseon Chanhap." Korean Journal of Art History 310 (June 30, 2021): 5–37. http://dx.doi.org/10.31065/kjah.310.202106.001.

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The chanhap is a type of tableware designed to stack various types of dishes in separate compartments or tiers. This dissertation aims to determine the characteristics of chanhap by medium as well as the cultural background that popularized their manufacture and use in the late Joseon era. Chanhap’s multitiered structure, dubbed differently across different civilizations, has been widely favored in the three major Far East countries among various social classes. It was introduced to the Korean culture from China and Japan, and the manufacture and usage became popular in the late Joseon. Chanhap secured its reputation as a luxury piece loved by royals and scholars. The late-Joseon chanhap in different media differ in origins. This study found origins of wooden chanhap from the portable dish box from the Ming Dynasty; porcelain chanhap from the 2-tier round Japanese porcelain dish box made to receive the Sinmi Envoys from Joseon in 1811. Specific historical records have revealed that the late-Joseon chanhap was used as portable carrier and storage as well as dishware for royal banquets. This discovery has illuminated the various usage and complex characteristics of the multitiered structure of chanhap .

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14

김선희. "Joseon Intellectuals Perception of Japan Based on the Records of Joseon Envoys." Journal of the society of Japanese Language and Literature, Japanology ll, no. 37 (May 2007): 493–512. http://dx.doi.org/10.21792/trijpn.2007..37.023.

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15

Han, Seong-joo. "Two of the ‘Joseon’ in the Tumen River basin in early Joseon." Journal of Ming-Qing Historical Studies 37 (April 30, 2012): 245–73. http://dx.doi.org/10.31329/jmhs.2012.04.37.245.

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16

Kim, Yun-joo. "Historical Perception of the Founding of Joseon in the Early Joseon Period." Sahak Yonku : The Review of Korean History 142 (June 30, 2021): 5–42. http://dx.doi.org/10.31218/trkh.2021.6.142.5.

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17

Santillán, Gustavo, and José María Resiale Viano. "El Reino Wiman Joseon: aproximaciones y perspectivas en torno a sus antecedentes y caracteres." Anuario de la Escuela de Historia Virtual, no. 13 (July 4, 2018): 1. http://dx.doi.org/10.31049/1853.7049.v0.n13.20554.

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<p>Las <em>Memorias Históricas</em> de Sima Qian describen la asunción al trono de Joseon por parte de Wiman en 194 a.C., en el norte de la península coreana. A partir de allí, Joseon continuó su existencia como reino hasta su caída a manos de tropas Han, en 108 a.C. Sin embargo, Sima Qian no da demasiados detalles acerca de la entidad del Estado. Además, la historiografía coreana moderna establecía tradicionalmente la preexistencia de Joseon hasta el siglo XXIV a.C., desde la fundación del Estado por Dangun. Finalmente, trabajos más recientes ponen en cuestión la existencia histórica misma de Joseon como Estado. Este artículo sistematiza estas perspectivas revisando: a) las <em>Memorias Históricas</em> y la literatura sinológica, y b) La literatura académica especializada sobre Corea. El trabajo supone por ende un primer ordenamiento de estas perspectivas en nuestro medio, aportando a la comprensión de los orígenes del Estado en la península coreana.</p>

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18

SEO, GI JAE. "Korea Crossing the Border : Overview of Tour Joseon and Modern Japan Joseon edition." Journal of Japanology 43 (November 30, 2016): 183–206. http://dx.doi.org/10.21442/djs.2016.43.08.

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19

Lee, Kyeong-Lyong. "The philosophical dispute of Joseon and Ming' scholar in the Joseon middle times." Journal of Ming-Qing Historical Studies 30 (October 31, 2008): 49–89. http://dx.doi.org/10.31329/jmhs.2008.10.30.49.

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20

Han, Yoon-Sook. "A Taoist Aesthetic Study on 'Joseon-esque style' in the Late Joseon Dynasty." Korean Thought and Culture 92 (March 31, 2018): 253–78. http://dx.doi.org/10.31037/ktac.92.10.

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21

Kim, Hongdae. "Diplomacy and Art : Joseon-Ming Diplomacy from the Annals of the Joseon Dynasty." Art History Forum 45 (December 31, 2017): 79–99. http://dx.doi.org/10.14380/ahf.2017.45.79.

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22

한상언. "Joseon film industry and the birth of 'Joseon film' in the early 1920s." Film Studies ll, no. 55 (March 2013): 649–90. http://dx.doi.org/10.17947/kfa..55.201303.023.

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23

Kim, Young-Soo. "Recognition of Pallada's Joseon East Sea Expedition and Goncharov's Joseon, Japan and China." JOURNAL OF DOKDO 25 (December 31, 2018): 181–212. http://dx.doi.org/10.31347/dokdo.2018.0.25.181.

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24

Akulenko, V. S. "Image of Russia and Russians in the Veritable Records of the Joseon Dynasty (Joseon Wangjo Sillok)." Bulletin of Irkutsk State University. Series History 34 (2020): 58–64. http://dx.doi.org/10.26516/2222-9124.2020.34.58.

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This paper is devoted to the problem of the image of Russia and Russians, presented in the chronicle “The Annals of the Joseon Dynasty” (Joseon Wangjo Sillok). More than 200 references to Russia and Russians dated by the reign of the kings Hyojong, Sukjong, Cheoljong and the emperor Gojong were found and analyzed.

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25

Park, JungMin. "The Production of Blue and White Porcelain with Bi-Shaped Bottom at the End of the Ming Dynasty and Its Influence on White Porcelain of Royal Kiln in the 17th Century of Joseon Dynasty." Korean Journal of Art History 313 (March 31, 2022): 5–34. http://dx.doi.org/10.31065/kjah.313.202203.001.

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The shape and size of the bowl vary depending on the region and the times. A bowl used every day does not change its shape significantly. Over time, the detailed shape and size of the bowl gradually change. The shape of the bowl may change due to various factors, such as changing the climate environment, growing social scale, and changing the composition of the community's changes. However, it is difficult to clearly analyze the cause and time of the difference in the shape of the bowl that changes according to gradual cultural changes. On the other hand, if there is a bowl of unusual shape and pattern, the cause and change of its appearance can be directly inferred. The white porcelain with bi-shaped bottom made in Joseon and Japan, including China in the 17<sup>th</sup> century, is a prominent formative element in the ceramic culture of the three East Asian countries. Since the production period is limited and the appearance is special, it is also used as a material to determine the production period. In fact, bi-shaped bottom is recognized as one of the important characteristics of white porcelain in the 17<sup>th</sup> century in the study of Joseon ceramic history. Due to their preference for antiques, which were popular in the late Ming Dynasty, the characteristics of the previous period’s Ming Royal kiln ceramics were reflected in the products of commercial kiln’s white porcelain in China at that time. The contact between Joseon and China, which was caused by the Japanese Invasion of Joseon in 1592 and the Manchu war of 1636, allowed the Joseon royal family and the capital city to use various Chinese porcelain, including blue and white porcelain with bi-shaped bottom. After the Japanese Invasion of Korea, Joseon gave sincere services to the Ming court, diplomats and made the form Chinese. Later, in the 17<sup>th</sup> century, Joseon Royal kiln produced white porcelain ref lecting the characteristics of Chinese vessels, and it can be understood that white porcelain with bi-shaped bottom also appeared in this trend.

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26

Kim, Jong Su. "Joseon-era Male Blind Musicians." National Gugak Center 42 (October 30, 2020): 167–90. http://dx.doi.org/10.29028/jngc.2020.42.167.

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27

김인현. "Joseon Tongsinsa and Tsushima Island." Journal of Japanese Language Education Association ll, no. 79 (March 2017): 131–48. http://dx.doi.org/10.26591/jpedu.2017..79.009.

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28

Woosung Bae. "Joseon Maps and East Asia." Korea Journal 48, no. 1 (March 2008): 46–79. http://dx.doi.org/10.25024/kj.2008.48.1.46.

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29

Torrey, Deberniere. "Confucian Exemplars and Catholic Saints as Models for Women in Nineteenth-Century Korea." Religions 11, no. 3 (March 24, 2020): 151. http://dx.doi.org/10.3390/rel11030151.

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Women in Joseon Korea (1392–1910) were held to high standards of virtue, which were propagated through didactic texts such as the “Chaste and Obedient Biographies” volume of Lienü Zhuan, the Chinese classic featuring biographies of exemplary women. Joseon women who converted to Catholicism were also educated in standards of Catholic virtue, often through the biographies of saints, which shared with the Confucian exemplar stories an emphasis on faithfulness and self-sacrifice. Yet, the differences between Confucian and Catholic standards of virtue were great enough to elicit persecution of Catholics throughout the nineteenth century. Therefore conversion would have involved evaluating one set of standards against the other and determining that Catholicism was worth the price of social marginalization and persecution. Through a comparison of the Confucian exemplar stories and Catholic saints’ stories, this paper explores how Catholic standards of virtue might have motivated conversion of Joseon women to Catholicism. This comparison highlights aspects of the saints’ stories that offered lifestyle choices unavailable to women in traditional Joseon society and suggests that portrayals of the saints’ confidence in the face of human and natural oppressors could also have provided inspiration to ease the price of conversion.

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30

Kozlov, L. E. "The Diplomatic Status of the Joseon Kingdom in the Context of the Competition among China, Japan and Russia on the Korean Peninsula (Late 19th Century)." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 34 (2020): 83–89. http://dx.doi.org/10.26516/2073-3380.2020.34.83.

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At the end of the 19th century Korea took the first steps towards developing a modern model of diplomacy. This process was hampered by the inertia of vassal-suzerain relations with China and the uncertain status of Korea on the global arena. The author analyzed the indications of incomplete sovereignty of the Joseon Kingdom and its attempts to conduct sovereign diplomacy. The attitude of the great powers to Joseon has been considered. The uncertainty of Korea's diplomatic status at the end of the 19th century can be illustrated by the following contradiction. On the one hand, the great powers recognized Korea's sovereignty as a limited one and assigned a minister resident or consul general, which corresponds to the third and fourth level of a diplomatic representative. On the other hand, the Qing government prevented Joseon from pursuing an independent foreign policy, but could not shape it at its discretion. In 1901-1902, the diplomatic status of the Joseon Kingdom finally became fully sovereign de jure, de facto though internal problems and weaknesses did not disappear, and in 1904–1905 a Japanese protectorate over Korea was established.

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31

Gong, Ju-eun. "Research on the “Jami'itneun Geul(Interesting)” section in Sonyeon Joseon Iibo(Youth Joseon Newspaper)." Journal of the Humanities 91 (June 30, 2020): 1–30. http://dx.doi.org/10.21211/jhum.91.1.

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32

Jeong, Ji-Youn. "A Study on Iki Island’s Exchange with Joseon Dynasty in the Early Joseon Period." Korea-Japan Historical Review 57 (August 31, 2017): 315–56. http://dx.doi.org/10.18496/kjhr.2017.08.57.315.

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33

KANG, Hyejong. "TRANSGRESSION OF LEGAL TEXT IN LATE JOSEON KOREA – FOCUSING ON HEUMHEUMSINSEO –." International Journal of Korean Humanities and Social Sciences 6 (December 30, 2020): 81–93. http://dx.doi.org/10.14746/kr.2020.06.04.

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This article aims to shed light on the transgression of legal text in Late Joseon Korea. Legal text of Joseon contains ‘self-confession’ that reveals the cracks of yechi 예치 禮治, dominance under the Confucian norm. In this regard, this article reviews the principles of penal administration and legal culture in late Joseon period which functioned as the mechanism to produce dominant discourses to control transgressions. In particular, focusing on Heumheumsinseo 흠흠신서 欽欽新書 written by Jeong Yakyong 정약용 丁若鏞 (1762-1836), which contains most diverse types of legal texts, this article takes the transgression of genre of legal texts into consideration. Through this, how the secular genre of legal text obtains the cultural reality and reveals the suppressed social discourse would be explained.

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34

Shutova, Mariia A. "Features and Significance of the “Nogeoldae” Textbook about the Spoken Chinese Language of the Joseon Era." Oriental Studies 19, no. 4 (2020): 108–15. http://dx.doi.org/10.25205/1818-7919-2020-19-4-108-115.

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It is impossible to dispute the fact that China has had an enormous influence on the culture of the entire Korean Peninsula. The writing system, the thoughts of Chinese philosophers, paper, the xylography method and the idea of a movable type – all this came to the peninsula long before the founding of the Joseon State. China was not only the overlord of Joseon, but also a kind of cultural donor. Of course, under such conditions, the Joseon authorities considered contacts with this region as the most important area of foreign policy and trade. In addition, a significant part of various kinds of literature — from Confucian writings to treatises on medicine was acquired in China for further circulation in Joseon. Due to the constant need for official and commercial communication between states, it was impossible to go without knowledge of a spoken language. For this purpose, the textbook titled “Nogeoldae” (lit. “Elder brother from China”) was created. Using the Goryeo merchant’s trip to China (in later editions this became the Joseon merchant) as the key example, the main situations accompanying such trips were examined in the form of dialogues. With the help of this manual it was possible to learn the phrases necessary for communication in the courtyard, conducting trade negotiations, participating in banquets, communicating with a doctor, and so on. The exceptional practical benefit ensured that this manual underwent several systematic reprints, as well as translation into Manchurian, Mongolian and Japanese languages. “Nogeoldae” is a unique written source on the history of the development of both the northern dialect of the Chinese language and Korean in the late Middle Ages and Early Modern times.

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35

Kim, Kyung-mi. "The Study on the Style and Value of Stone Buddha Statue of Hoeamsa Temple in Yangju." Korean Journal of Art History 312 (December 31, 2021): 109–39. http://dx.doi.org/10.31065/kjah.312.202112.004.

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This study focus on the characteristics and of the Fragment of Stone Buddha of Hoeamsa Temple(檜巖寺). As is well known, this temple had been developed rebuilding by supporting of the royal family from the late of Korea Dynasty to the early of Joseon Dynasty(朝鮮). The Hoeamsa Temple Site in Yangju(陽州) is believed to have been destroyed in a fire in the late 16th century, and various artifacts have been excavated after several excavations since 1999. This Temple has been excavated a variety of Fragment of Stone Buddha statues. The Buddha statue of Hoeamsa Temple in Yangju has a hole on top of high usnisa(肉髻), and special folds in the left arm and a thick clothing style. It was reflects the sculptural Joseon style modified by the Tibet-Chinese style. This style is very similar to that of Buddha statues produced in the 15th century, supported by the royal family of Joseon. In particular, these statues were believed to have been produced around the first half of the 15th century when the temple was heavily fortified with the support of Prince Hyo-ryeong(孝寧大君). It is also interesting to note that these statues show the sculptural features of the early Joseon Dynasty, reflecting the Tibetan-Chinese sculptures style, compared to those of the Buddhist sculptures in the first half of the 15th century during the year of Yeongrak (1403~1424) and Seondeok (1426~1435), the kings of the Ming Dynasty. This reflects the development of Buddhist sculptures in the early Joseon Dynasty in line with the trend of Buddhist art in East Asia.

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36

Oh, Chang Seok, Hyejin Lee, Jieun Kim, Jong Ha Hong, Soon Chul Cha, Jong-Yil Chai, Cheol Min Ha, et al. "Two Helminthic Cases of Human Mummy Remains from Joseon-Period Graves in Korea." Korean Journal of Parasitology 59, no. 2 (April 22, 2021): 149–52. http://dx.doi.org/10.3347/kjp.2021.59.2.149.

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Our previous research on coprolite specimens from the mummies of Joseon Dynasty (1392-1910 CE) has revealed various species of parasite eggs. Herein, we added 2 new helminthic cases of human remains from Joseon-period graves in the Republic of Korea (Korea). The organic materials precipitated on the hip bones of 2 half-mummied cases (Goryeong and Gwangmyeong cases) were collected, rehydrated, and examined by a microscope. In the sample from Goryeong-gun (gun=County), ova of <i>Trichuris trichiura, Clonorchis sinensis</i>, and <i>Metagonimus</i> spp. were detected, and eggs of <i>T. trichiura</i> and <i>A. lumbricoides</i> were found from the sample of Gwangmyeong-si (si=City). By adding this outcome to the existing data pool, we confirm our previous estimates of Joseon-period parasite infection rates. The overall rates of <i>A. lumbricoides, T. trichiura</i>, and <i>C. sinensis</i> decreased dramatically from Joseon to the modern period. In Goryeong mummy specimen, we also found <i>Metagonimus</i> spp. eggs that has rarely been detected in archaeological samples so far.

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37

Kim, Jahyun. "Utilization of the Iconography of Buddhist Prints during the Joseon Dynasty—Focusing on “the Listener” in Sakyamuni Preaching Paintings." Religions 12, no. 5 (May 2, 2021): 324. http://dx.doi.org/10.3390/rel12050324.

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This paper focuses on the iconography of “the Listener” in Buddhist prints that was adopted in Joseon dynasty Sakyamuni Preaching paintings. Regarding change in the Listener iconography from bodhisattva form to monk form, diverse research has been conducted on the Listener’s identity and origin. However, existing studies are limited as they fail to consider the circumstances of the time this iconography was first adopted and trends in Joseon Buddhism. As the first Joseon print where the Listener in bodhisattva form appeared was based on a print from the Chinese Ming dynasty, and considering trends in publication of Buddhist prints in China where pictures of the Buddha preaching were used repeatedly in sutras regardless of the contents, this paper argues that the Listener should not be identified with any particular figure and examines the current state and characteristics of Joseon Buddhist paintings where the Listener appears. It also explores the possibility that the Listener’s change from bodhisattva form to monk form was driven by monk artists such as Myeongok, who were exposed to diverse iconography as they participated in creating both Buddhist paintings and prints in a situation where monks who had received systematic education gained a new awareness of iconography.

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38

González Pons, Alberto. "HYEON, K. et al. Veritable Records of the Joseon Dynasty (조선왕조실록). Instituto Nacional de Historia de Corea." Revista de Humanidades Digitales 6 (November 26, 2021): 293–96. http://dx.doi.org/10.5944/rhd.vol.6.2021.27208.

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Corea del Sur cuenta ya con una trayectoria larga en el campo de las Humanidades Digitales y, aunque las primeras iniciativas no se concebían como producción intelectual con proyección exterior, a principios del siglo XXI esto comienza a cambiar y surgen proyectos como el Veritable Records of the Joseon Dynasty (조선왕조실록). Se trata de un proyecto oficial gestionado por el Gobierno Surcoreano en el que se pone a disposición pública los más de 2000 libros que componen los Anales de la Dinastía Joseon, recogidos entre los siglos XV y XIX. Este proyecto representa un ejemplo claro de transversalidad dentro de las Humanidades Digitales, con un público objetivo variado e ideado para tener un impacto generalizado, lejos de convertirse en una fuente de información restringida o incluso desconocida para aquellos individuos que puedan mostrar interés por los Anales de la Dinastía Joseon.

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39

Seo, Gi-Jae. "An Awareness of the Space Called ‘Joseon’ Described Magazines in the Late Japanese Colonial Period : Focused on Tour Joseon and Modern Japan Joseon Edition." Korean Journal of Japanese Language and Literature 73 (June 30, 2017): 133–54. http://dx.doi.org/10.18704/kjjll.2017.06.73.133.

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40

金鎬, 金鎬. "16-17世紀朝鮮學界「以儒解莊」的詮釋風氣." 中正漢學研究 32, no. 32 (December 2018): 065–88. http://dx.doi.org/10.53106/2306036020181200320003.

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<p>《莊子》一書早在三國時代已傳入韓國，而且經過高麗、朝鮮時期，影響到不少文人學者，這是毋庸懷疑的。朝鮮自建國初期始，由朝廷主導《莊子》的刊印，甚至有時在朝廷中用它來講學。在朝鮮莊學的演變過程當中，16-17世紀是一個相當特殊的時期，那是因為當時不少學人熱衷閱讀《莊子》，有些人解釋莊子學說的內涵，有些人藉《莊子》呈現出自身的感懷。值得注意的是，在這種過程中，朝鮮學人無論有意或無意，給《莊子》予以學術上的定位，這與明末清初明遺民對於《莊子》的認知有相同的思維方式。本文針對16-17世紀朝鮮學界以儒解《莊》的風氣，做初步的探討，其主要內容有兩點：第一、先查考眾多《莊子》註解本中，朝鮮盛行的《莊子》註解本有哪些，並藉此說明朝鮮莊學的基本性質；第二、在相關資料中，先說明16-17世紀的朝鮮學人為何關注《莊子》，然後找出關於以儒解《莊》的資料，並說明其詮釋的具體內涵。</p> <p> </p><p>《Zhuangzi》 was first introduced to Korea during the Three Kingdoms Period and influenced many writers during the Goryeo and Joseon periods. There is no doubt about this. Joseon Dynasty led the publication of the 《Zhuangzi》 from the early days of its founding， and even studied lecture with 《Zhuangzi》 in Royal Court. In the Joseon Dynasty， the 16th and 17th centuries were a very special time in the process of changing the perception of the 《Zhuangzi》. Because many scholars were very enthusiastic about reading it then， and some scholars expressed their feelings through the book and granted academic status to it. This is due to the same way in which the people of Ming ang Qing periods of China. This paper is intended to give a basic review to the academic ethos - Zhuangzi is interpreted from Confucian perspectives of Joseon’s academic community in the 16th and 17th centuries. The main content is twofold. First， we investigate an annotated edition， which became popular in Joseon among many annotated edition of 《Zhuangzi》. And through this， we will explain the basic characteristics of the study of Zhuangzi in Joseon Dynasty. Second， we would like to start by looking at what made Joseon scholars in the 16th and 17th centuries interested in 《Zhuangzi》. Next， this paper would like to find the material that Zhuangzi is interpreted from Confucian perspectives and explain the concrete meaning of such interpretation.</p> <p> </p>

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Lee, Joo-Young. "Background and Content of Costume Support Provided to Joseon Envoys in the Late Joseon Dynasty." Journal of Korean Traditional Costume 18, no. 3 (September 30, 2015): 179. http://dx.doi.org/10.16885/jktc.2015.09.18.3.179.

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