고려시대 형정(刑政)의 원정(原情)인식(認識)과 「월명(月命)」 활용

채웅석 ( Oong Seok Chai ) 한국중세사학회 2009 한국중세사연구 Vol.0 No.27

고려 예종대 道家思想ㆍ道敎 흥기의 정치적 성격

蔡雄錫(Chai Oong-Seok) 한국사연구회 2008 한국사연구 Vol.142 No.-

This study deals with the political characteristics of Taoist development under the reign of King Yejong. The utilitarian policies to enrich and strengthen the kingdom had been carried out from the reign of King Sukjong. But when nine fortresses that had been constructed after the assault against the Jurchen had to be retroceded, King's leadership was damaged, and the policy should be changed. King Yejong and his advisor group devised the new policy to renovate the education and culture, and to stabilize the people's livelihood in order to save the difficult situation. They attached importance to the diplomatic relations with Sung China and the cultural import from there. They adopted Taoism as a part of that policy. They expected Taoist to pray gods for the salvation of the kingdom. Moreover, a idea of Taoist ritual Cho was that a king's ruling was ordained by Heaven. That idea had the effect of strengthening the status of king. According to adoption of Taoism, Laotzu and Chuangtzu's thought spread much more in the Koryo society. Yi Jung YakㆍKwak YeoㆍYi Ja HyeonㆍJeong Ji Sang were the representative men who wanted to live as a Taoist hermit scholar. Taoism taught the freedom from avarice and to take delight in the Taoist Way. From a political viewpoint, it could become a idea that the tainted Munbeol Aristocrats Society should be reformed. In the Taoist political thought, so-called Doing Nothing, the virtuous ruling of the king involved the education and the selection of fit persons for bureaucrat, and frequent communications with bureaucrats intimately. In a group of King Yejong's royal cronies, which was leaded by Han An In, there were many new rising officials who had studied not only Confucianism but also Taoism. They tried to solve the problems of the kingdom against such tainted aristocrats as Yi Ja Kyeom family party. They assumed critical attitudes toward the opinions to establish a new despotic system as well as to keep the old regime. They prefered to a balanced bureaucracy. But when Yi Ja Kyeom became to exercise decisive political power as King Injong's maternal grandfather, they were purged by him.

한국 고대 香徒의 조직과 역할

채웅석(Chai, Oong-Seok) 한국고대사학회 2016 韓國古代史硏究 Vol.0 No.81

향도는 불교의 포교와 신앙활동을 위하여 결성된 공동체이다. 이 논문에서는 공동체라는 용어를 자연발생적인 공동감정에 바탕을 둔 유형뿐 아니라 결사를 포함하는 넓은 범주로 사용하였다. 승려의 권화에 따라 신자들이 자발적으로 향도에 참여하여 수행하면서 불사에 재물이나 노동력을 보시하는 활동 등으로 공덕을 닦았다. 향도는 사료 상으로 7세기 무렵부터 신라에서 확인된다. 그리고 통일신라 말기까지 여덟 개의 사례를 확인할 수 있다. 그 사례들을 분석하여 조직상의 특징과 활동양상을 검토하는 한편, 다음 사항들에 대해서도 주목하여 살폈다. 신앙공동체에 향도라는 독특한 명칭을 쓴 까닭이 무엇인가? 향도와 전통적인 공동체와의 관계는 어떠하였는가? 향도의 공동체 활동을 세속적인 목적으로까지 확장할 수 있는가? 고대사회의 변화와 관련하여 향도는 어떠한 역할을 수행하였는가? 고대사회의 발전과정에서 향도는 친족이나 촌락을 넘어서는 개방적 보편성을 지닌 불교의 신앙공동체로서 활동하였다. 그 구성원들은 지배층이 불교의 이상정치를 하도록 기대하였으며, 또 중생은 사적 이해관계로 갈등하는 것이 아니라 함께 성불할 존재라고 인식하였다. 한편 통일신라 말기의 사회변동과 관련해서도 향도의 역사적 의미가 부각되었다. 호부층이 향도의 결성이나 활동을 주도하면서 지역민을 이끌어 신망을 얻고 리더십을 강화할 수 있었다. Hyangdo was the community which was organized for the propagation of the Buddha-Dharma and the practice of Buddha’s teaching of the laudable deeds. In this paper, the term ‘community’ was used in the broad sense including not only the type in which personal relationships are defined on the basis of naturally arising mutual emotions but also the association in which personal relationships are defined on the basis of rational self-interest. In accordance with the Buddhist priest’s solicitation, members of Hyangdo voluntarily followed the principles of the Buddhism and practiced any services for Virtue(Guna) either in material form or physical labor. The first reference to Hyangdo in historical records comes from the 7th century in Silla, and eight cases have been found until the late Unified Silla. This paper reviews the organizational characteristics and the activities of Hyangdo by analyzing the cases, while paying attention to the following points. What was the reason for using the distinctive name called ‘Hyangdo’ for the community? How was the relationship between the traditional community and Hyangdo? Did Hyangdo also pursue the secular goals? What roles did Hyangdo play in terms of the changes of the ancient society? Hyangdo was the community of the Buddhism which had the open universality overcoming the limits of kinship and village on the process of the development of the ancient society. The members expected the ruling class to do the ideal politics according to Buddha’s teaching, and thought that people were the living beings not to create conflict of private interests but to attain the Buddhahood. Meanwhile, Hyangdo was important for the social change in the late Unified Silla. The new wealthy and powerful class(the Hobu class) people were able to gain influence and inforce leadership over their local communities by taking the lead in forming and the activities of Hyangdo.

고려 인종대 ‘惟新’정국과 정치갈등

蔡雄錫(Chai, Oong-Seok) 한국사연구회 2013 한국사연구 Vol.161 No.-

고려시대사 연구 반세기 ( 1945 ∼ 1995 ) 의 동향과 과제

채웅석 ( Oong Seok Chai ) 일지사 1995 韓國學報 Vol.21 No.2

고려시대 日官 災異 占辭의 자료적 특징과 기능

채웅석(Chai, Oong-seok) 고려사학회 2023 한국사학보 Vol.- No.90

고려 말 권근(權近)의 유배(流配)ㆍ종편(從便) 생활과 교유

채웅석(Chai, Oong-seok) 한국역사연구회 2012 역사와 현실 Vol.- No.84

In this article, the Exile punishment and the practice of ‘allowing discretion (“Jongpyeon”)’ of the ending days of the Goryeo dynasty are examined, through historical records and literary works published in the 14th and 15th centuries, including Yangchon-jib. The main focus of this article is to determine how Gweon Geun’s such experience influenced his own political actions. First of all, some discrepancies between the documents written by Gweon Geun himself and the official Goryeo-sa chronicles, concerning Gweon Geun’s own exile, are compared and corrected. Second, the details of his exile, the similarity and differences between ‘relocation(or modifying the penalty) by consideration(“Yang’i”)’ and ‘allowing discretion(“Jongpyeon”),’ and the relationship between these two states, are all examined as well. Third, Gweon Geun’s own experience during this time period, his perception of the reality, and whom he befriended during that time, are analyzed too. The exile punishment was certainly a political ordeal to an official at the time. Yet in terms of actual living, the restriction seems not to have been so harsh. Residential restriction was rather a simple inconvenience. It must have been difficult for the exiled people to maintain the social activities they enjoyed before the exile, yet they were, and Gweon Geun was also, able to befriend local officials, as well as local intellectuals like literati and monks, who provided him with support. Gweon Geun’s exile was actually an opportunity for him to think about some things, and devise his own ideas for national reforms, based upon the reality of the local society, which he was witnessing firsthand. We can see that the exile punishment of this time period was a little different from what had come before. And Gweon Geun’s experiences reveal some characteristics which must have been displayed from the friendship network of Neo-Confucian officials in this period. We should also remember that all those different perceptions of reality and different kinds of experience, accumulated by exiled officials, eventually led to the differences in their future political paths.

한국중세 사천지역사회 연구 여말선초 사천(泗川) 지방의 매향활동(埋香活動)과 지역사회

채웅석 ( Oong Seok Chai ) 한국중세사학회 2006 한국중세사연구 Vol.0 No.20

고려 중ㆍ후기 기로회(耆老會)와 개경(開京) 사대부(士大夫) 사회

채웅석(Chai Oong-seok) 한국역사연구회 2011 역사와 현실 Vol.- No.79

“Gi'ro-hwe”(the Club of Retired, Elderly officials, 耆老會) was a private human network, organized by some retired governmental officials who wished to enjoy the last days of their lives together. This network started to appear in the middle period of the Goryeo Dynasty. Examined in this article is the fact that a new type of Sa-Daebu figures(士大夫, the “literati” [Scholar-Officials]) also appeared in the same period. In order to ascertain why the Gi'ro-hwe club and the new type of Sa-Daebu figures emerged at the same time, the historical background, social and cultural meaning, and the political character of the Gi'ro-hwe’s activities, will all be analyzed. We can confirm eight cases of Gi'ro-hwe clubs that existed in Goryeo during the 13th and 14th centuries. At the time, the clubs were emerging as the status of the Munbeol(門閥) Nobility class deteriorated, and a certain type of “Sa-Daebu” Scholar-Officials(學者的官僚) was formed. They tried to differentiate themselves from other officials who came from humble origins or advanced their careers in an illegitimate way. They had exceptional pride in themselves, and considered themselves as people who achieved the status of Sam'dal'jon(三達尊). They stayed in the capital even after their retirement, and continued to gather in parties and through literary activities. The Hwe’eum-A'jib(會飮雅集) event shows us what kind of literary and artistic activities they shared with their fellows, and the participants to those events continued to maintain such culture among themselves for a very long time. The Gi’ro-hwe members claimed that they were done being involved in worldly affairs. Yet those members were still very much involved in a variety of social networks, founded upon human relationships formed among family or kindred members, or among certain people together involved in the Governmental Examination system. In other words, they were influential former high-ranking officials, whose voices still carried a significant weight, and whose activities remained inside the capital. So, the implication of the activities occurred in and out of the Gi’ro-hwe clubs could not possibly remain uninvolved with the affairs of the society. Furthermore, in the latter half period of the Goryeo dynasty, the opinions of the “Elders”(the “Gi’ro” figures) were deemed very important, in light of the actions and deeds committed by the “Reckless newcomers”(the “Akso/惡少” figures, young and uncultured officials). The existence and activities of the Gi'ro-hwe members had indeed huge political implications.

The Establishment and the Functions of the Pon'gwan System in the Koryŏ Dynasty

채웅석 ( Chai Oong-seok ) 서울대학교 규장각한국학연구원 2001 Seoul journal of Korean studies Vol.14 No.-

The Pan'gwan system was established to control the residential districts, statuses, taxes and covée of the people by the Koryǒ Dynasty, and was built up through the social change, collapse of the The Bone Rank System and rising of the local Hojok power from the Shilla to early Koryǒ. It was established in consideration of the situation that each local community was ruled autonomously by Hojok. Every yang-in had it from the beginning, and it could not be identified with Sǒnggwan like that of the later period. As the residential district and Pon'gwan were separated from the 12th century, its functions have been changed. The government could not bind the people to live in their Pon'gwan any longer. Instead, the functions, identifying the aristocracy and checking patrilineal kinship, became strengthened.