This paper tried to investigate the perception of reality of "Usan" Han Yu, a Confucian scholar in the Gangwoo region who lived in a time of upheaval in the 19th century, with a focus on his book Jungheung Saeui. This was a period of turbulence both internally and externally, when feudal expropriation was intensified due to the corruption of the ruling class on the inside, and external forces were demanding opening. The Gangwoo region where Usan lived was mainly a place where the Bukin faction was dominant. However, after the the Injo Rebellion, the Bukin rapidly declined and the Namin or Noron faction was dominant. When Usan was young, he actively communicated with the writers of the Nosa school through "Wolgo" Cho Sung-ga, and he inherited the studies of Noron by learning from Song Byeong-seon and his disciples under the influence of "Ganjae" Jeon Woo. Due to the regional specificity of the Gangwoo region and the characteristics of the 19th century where different factions of scholars were divided, there are many traces of academic communication with not only Noron scholars but also Namin scholars, as well as contemplating issues of how to cope with the reality.
The basis of Han Yu''s perception of reality is condensed into Jeongheon (靖獻). Jeongheon means paying loyalty to the king, and although he does not directly participate in real politics, he adheres to his academic and ideological beliefs and seeks to secure morality through this. For this reason, his life style is defined as "self-discipline" and "keeping peace in the country." He also expresses his respect for politeness through poetry, as well as his respect for Nam Myung, who is the spiritual supporter of the Gangwoo region.
Han Yu died at a young age as he passed away at the age 44. His book, Jungheung Saeui, is the work that he devoted his entire life to in his short life. He started writing at the age of 28, and before the country was taken over by the Treaty of Eulsa in 1905, it was written from a poem about a country that was on the verge of revitalization. Jungheung Saeui consists of an inner and an outer part, but the external part has only the title and no content. This is because the country was taken over and he stopped writing as he was resentful.
This paper tried to reveal Han Yu''s perception of reality by focusing on the remaining contents, and the contents are close to a social reform theory. First, it emphasized the role of a king. To be a responsible king, the king should focus on his studies, pay attention to the livelihood of the people, accept others’ advice, and hire talented people. Second, it diagnosed problems and suggested solutions to solve real problems. The paper pointed out the followings: negligence of the ruling class, unpleasant customs, the majesty of the royal court has fallen to the ground, the evils of Tangmok, and the absence of spirited (節義) scholars. Third, the recognition of foreign powers, and the solution was suggested as to teach how to deal with Japan and the West by reaching a consensus and self-strength (自强).
Han Yu''s Jungheung Saeui can be said to have a mundane content. However, he emphasized the "root," and he believed that the right foundation would be the nourishment for solving real problems.
Combing these facts, this paper is meaningful in that it can examine a type of Korean intellectuals and examine one aspect of the scholars of the Gangwoo region from the 19th to 20th centuries.