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초록· 키워드
오류제보하기
While Ch?ng Toch?n's perception of history is vividly contained in the 〈Ky?ngje rnun'gam (經濟文鑑)〉, the pyolchip (別集, additional volume) proves to be a particularly salient source of information when it comes to deciphering Ch?ngs theory of the virtuous ruler.
The first unique characteristic of Ch?ng's perception of history is that it is very much based on an interpretative structure. Although somewhat along the lines of Yi S?nghyu's 〈Chewang Un'gi (帝王韻紀)〉 written during the Kory? dynasty. Ch?ng's analysis of history did not include the mythical era. Secondly, Ch?ng also described the histories of the Yuan and Kory? dynasties, both of which he had lived through, in his book. However, he refused to recognize the legitimacy of the Jin Dynasty of China.
Ch?ngs 〈Ky?ngje mun'gam py?lchip (經濟文鑑別集)〉 borrowed heavily from the themes expounded upon in such classics as 〈Siky?ng (書經, The Classic of History)〉. 〈Munh?n t'onggo (文獻通考, Comprehensive Studies in Literature)〉, and 〈Chach'i tonggam kangmok (資治通鑑綱目, Han Chinese Historical Records)〉, Ch?ngs perception of history was based on the notion of Confucian legitimacy and the Ch'unch'uron (春秋論, theory based on the Spring and Autumn Annals), Ch?ng in particular, shared Chu Hsi's perception of the notion of legitimate succession. Moreover, his historical perception was one in which the traditional Od?k chongsis?l (五德終始設, five virtues created from five different activities), which emphasized the virtuousness of the ruler, was also incorporated.
Ch?ngs Ch'unch'uron, which was based on the theories of Zhou Yi, Yi Chehy?n, and Wu On Kwok's 〈Ch'unch'u hoch?n (春秋胡傳)〉, was actually used to reform the political structure during the final stages of the Kory? dynasty. In this regard. Ch?ng introduced the Confucian kings of Ancient China as the model of the ideal ruler.
Ch?ngs theory of the virtuous ruler is expounded upon further in the ?iron section of the 〈Ky?ngje mun'gam pyolchip〉. In this particular section. Ch?ng borrowed from the parts of the 〈Yichuan yizhuan (伊川易傳)〉 dealing with the concept of Ohyo (五爻), which identified the rulers standing within society, and proceeded to employ them in accordance with his own objectives. The seventeen sections of this work which have been preserved down to the modern era are concerned with the roles and behavior of the ruler, with actual cases introduced in the historical descriptions contained in the 〈py?lchip〉.
While the fact that his political theory was based on a ministerial system has resulted in Ch?ngs theory of the virtuous ruler being widely regarded as one which involved a ruler with limited powers, a closer look at his theory of the virtuous ruler reveals that he actually envisioned a relationship between the monarch and his meritorious subjects that was complementary in nature.
Although Ch?ng Toch?n believed that the foundation of any ruling structure was based on the character of the ruler, he considered the Prime Minister as the one who actually governed the public. This was based on his belief in the veracity of the notion of Muk?k yit'aek?k (無極而太極) contained in the 〈Zhouyi (周易)〉 : a notion which refers to matters ability to create motion. As such, Ch?ng Toch?n created his own political theory using the 〈Zhouyi〉.
The first unique characteristic of Ch?ng's perception of history is that it is very much based on an interpretative structure. Although somewhat along the lines of Yi S?nghyu's 〈Chewang Un'gi (帝王韻紀)〉 written during the Kory? dynasty. Ch?ng's analysis of history did not include the mythical era. Secondly, Ch?ng also described the histories of the Yuan and Kory? dynasties, both of which he had lived through, in his book. However, he refused to recognize the legitimacy of the Jin Dynasty of China.
Ch?ngs 〈Ky?ngje mun'gam py?lchip (經濟文鑑別集)〉 borrowed heavily from the themes expounded upon in such classics as 〈Siky?ng (書經, The Classic of History)〉. 〈Munh?n t'onggo (文獻通考, Comprehensive Studies in Literature)〉, and 〈Chach'i tonggam kangmok (資治通鑑綱目, Han Chinese Historical Records)〉, Ch?ngs perception of history was based on the notion of Confucian legitimacy and the Ch'unch'uron (春秋論, theory based on the Spring and Autumn Annals), Ch?ng in particular, shared Chu Hsi's perception of the notion of legitimate succession. Moreover, his historical perception was one in which the traditional Od?k chongsis?l (五德終始設, five virtues created from five different activities), which emphasized the virtuousness of the ruler, was also incorporated.
Ch?ngs Ch'unch'uron, which was based on the theories of Zhou Yi, Yi Chehy?n, and Wu On Kwok's 〈Ch'unch'u hoch?n (春秋胡傳)〉, was actually used to reform the political structure during the final stages of the Kory? dynasty. In this regard. Ch?ng introduced the Confucian kings of Ancient China as the model of the ideal ruler.
Ch?ngs theory of the virtuous ruler is expounded upon further in the ?iron section of the 〈Ky?ngje mun'gam pyolchip〉. In this particular section. Ch?ng borrowed from the parts of the 〈Yichuan yizhuan (伊川易傳)〉 dealing with the concept of Ohyo (五爻), which identified the rulers standing within society, and proceeded to employ them in accordance with his own objectives. The seventeen sections of this work which have been preserved down to the modern era are concerned with the roles and behavior of the ruler, with actual cases introduced in the historical descriptions contained in the 〈py?lchip〉.
While the fact that his political theory was based on a ministerial system has resulted in Ch?ngs theory of the virtuous ruler being widely regarded as one which involved a ruler with limited powers, a closer look at his theory of the virtuous ruler reveals that he actually envisioned a relationship between the monarch and his meritorious subjects that was complementary in nature.
Although Ch?ng Toch?n believed that the foundation of any ruling structure was based on the character of the ruler, he considered the Prime Minister as the one who actually governed the public. This was based on his belief in the veracity of the notion of Muk?k yit'aek?k (無極而太極) contained in the 〈Zhouyi (周易)〉 : a notion which refers to matters ability to create motion. As such, Ch?ng Toch?n created his own political theory using the 〈Zhouyi〉.
목차
Ⅰ. 머리말
Ⅱ. 歷史認識의 基調
Ⅲ. 理想的 君主像과 思惟 基盤
Ⅳ. 맺음말
〈ABSTRACT〉
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