朝鮮前期 敎育分野硏究의 動向과 「국사」敎科書의 敍述

鄭萬祚(Chung Man Jo) 역사교육연구회 1988 歷史敎育 Vol.43 No.-

조선시대 파주 사족(士族)과 서원활동

정만조 ( Chung Man-jo ) 한국서원학회 2011 한국서원학보 Vol.1 No.-

이 글은 조선시대 서울의 근교에 위치한 파주지역의 사족활동을 서원을 통해 살펴보려는 데 목적을 두었다. 대체로 파주사족은 16 세기 중반에 이 지역의 지배층으로 성장하였다. 그들은 향약의 보급과 서원건립을 통해 이 지역의 學風과 향촌의 주도권을 장악하였다. 그러나 이 지역 출신의 儒賢인 栗谷 李珥와 牛溪 成渾 서원의 合享과 位次 설정을 논의하는 과정에서 비롯된 문인들 사이의 갈등과 집권세력의 관여는 서원 鄕戰을 유발하였다. 그 결과 파주사족은 노론지지세력(紫雲서원)과 소론지지세력(坡山서원)으로 갈라져 심한 대립 상을 나타내었다. 18세기 후반에 들어가 조정의 탕평책 수행과 더불어 이런 대립도 봉합된다. 이후 유통경제의 발달에 따른 파주의 경제가 활성화되면서 新鄕세력이 성장해 사족화 한다. 이런 과정에서 서원에 근거했던 파주족의 활동도 새로운 방향을 모색하였다고 생각된다. Based on the private Confusion Academy in the Jeoson Dynasty, this paper aims to look at the activities of Literati in the Paju region located in a suburb of Seoul. Becoming the ruling class in the middle of the 16th century, Literari in Paju distributed Hyangyak(鄕約), an agreement among counttymen) and built Seowon. However, a conflict was created among the Literaty Men in the process of merging the Seowon which was in charge of a religious service for Lee-yi (李珥) and Seong-hon(成渾), prominent Confucian scholars in the region. In addition, the ruling power were adding their voice based on their political interests. As a result, it brought about polarity among Local Literati, which is called a quarrel around the Initiative of Local Society. Less meddling in politics and vitalized local economy since late 18th century brought the emergence of the new power with literatization along with resolving the conflict.

英祖代 中半의 政局과 蕩平策의 再定立

鄭萬祚(Chung Man-jo) 역사학회 1986 역사학보 Vol.111 No.-

均役法의 選武軍官

鄭萬祚(Chung Man-jo) 한국사연구회 1977 한국사연구 Vol.18 No.-

남명학파와 진주(문화)권의 성격

정만조(Chung Man-jo) 한국학중앙연구원 2001 장서각 Vol.- No.6

This was written with eye of seeing how was the activity of Nammyong Cho-Sik and the Literati class of Chinju area came up effect to the life of farmers and keeping a sharp look-out as how it had acted on. Through it, I want to guess a bit and somewhat slight acquainted one side of cultural character of this area. Nammyong Cho-Sik(l501~1572) who is eminent confucianist in sixteenth century of the Chosun Dynasty, is striking contrast to Toege Yi-Whang(l501 ~ 1570), Nammyong laid more stress upon the thorough self-denial for the cultivation of moral character and pulling in importance of the practice than metaphysical meditation and he took charge of the official duties of the literati as they should prepare manage an affair of dissolution of mass poverty and protect the welfare of the people, on the contrary Yi- Whang and other classical scholar paid much attention on explication of the confucian scriptures. The teachings of Cho-Sik that arose in Chinju area as the central figure and it succeeded to the literati of Kyongsang province and the part of capital circle, formed the school tradition of Nammyong and early seventeenth century, the period of King Kwang-Hae, this teachings made rapid growth as consolidated the foundation of the political ideology of the Buk-In party that was built up with the close associates power of the king. Some years later, they got driven out of the political world by the King In-Cho's reform, the coups d'etat that Sea-In party, hostile opposite political power made and the school of Nammyong actually got extinction and barely kept themselves in existence as only maintain their faded position. After nineteenth century, monopoly of the power of maternal relation and the exploitations of the provincial mandarins and magistrate's staffs in extreme fluctuations by the system of social position, mass poverty was reached at it's height, the Nammyong school came to life again with Chinju area as the central base. Especially the Literati class placed farmer position at the head of a procession, they called convocation of mass meeting and they attacked mandarins and magistrate's staffs, this came to what is called, a herald of farmer's uprising of modernized reform movement of the people. Realistic practice of learning scholastic pursuit, just like the Noblesse Oblige of the European nobility was compared to the relief of the farmer that the school of Nammyong which stress the duty of them, through the personality of the literary men, it was brought from immanence in spirit of Chinju area, eventually it soared on the surface in this period. The fertile, blessed plains area, advantageous location in commercial center, has strong point of nice geographical position, the growth of economy had been run well from early time in this place. The popular culture was brought up growth based on above elements. In the character of the cultural area of Chinju that tendency to more enjoy the luxurious and merry time, than keeping confucian courtesy, the school tradition of Nammyong that stress principal contents of the reality of reform and farmer protection by the Literati class harmonizes with and exist inner side was shown us and characterize and discriminate between this circle and other area.

논문(論文) : 조선후기 정국동향(政局動向)과 갈암(葛庵) 이현일(李玄逸)의 정치적 위상(位相)

정만조 ( Man Jo Chung ) 안동대학교 퇴계학연구소 2011 退溪學 Vol.20 No.-

葛庵 李玄逸(1627-1704)은 영남지방의 선비들을 退溪學脈 위주로 규합한 영남학파의 중흥조(中興祖)로 알려져 있다. 그는 張顯光 이후 山林學者로서 조정에 나간 유일한 영남출신 인물이었고, 吏曹判書라는 요직을 역임할 정도로 정치적으로 顯達하였다. 그러나 그것 때문에 후일 名義罪人의 멍에가 씌어졌었다. 또 이로 인해 뒷날에 南人들의 벼슬길이 막혔다는 억울한 汚名까지 뒤집어쓰게 되었는데, 이러한 사실은 그다지 잘 알려져 있지 않다. 仁祖反正 뒤 사림정치의 방향은 점차 義理名分 위주로 흘러가면서 世道의 主宰者로서 산림의 정치적 역할이 크게 浮上하였고, 그에 반하여 군주의 불만이 커지지 않을 수 없었다. 마침내 肅宗에 의해 黨人의 손을 빌어 黨人을 제거하는 방식으로 朋薰의 기세가 꺾이게 되는데, 이른바 換局이 그것이다. 그 결과 산림이 약화되고 군주권이 강화되었다. 더 나아가 숙종은 산림이 가졌던 世道權도 君權 속에 귀속시키고자 하였다. 그리하여 숙종은 世俗的君主이면서 동시에 世道의 대행자인 山林을 겸하는 君師적 지위를 확립하였던 것 이다. 갈암은 이처럼 산림이 쇠퇴하고 군주가 君師로서의 지위를 확립해가는 과도기에, 아마도 마지막 산림으로 활약했던 인물이라고 말할 수 있겠다. 그럼에도 불구하고 義理名分만을 固守하던 산림이 아니라, 經世論에 토대한 改革을 주장하는 새로운 山林像을 제시했음으로써, 17세기 한 시대를 風靡하던 사림정치의 大尾를 장식한 山林으로서의 역사적 위상을 부여해야 마땅한 인물이었다고 하겠다. Gal-am Yi Hyeonil(1627-1704) is known for gathering together scholars in the Yeongnam province on the Toegye School lineage, reviving Yeongnam School. After Jang Hyunkwang(張顯光), he was the only pure scholar to enter the Chosun government and work for national politics in Yeongnam province. Moreover, he was so politically capable that he became the Minister of Interior. However, such a career made him a skapegoat for political instability. Because he was not well known, people unfairly blamed him for making it impossible for the latter generation Namin(南人) to enter the Chosun government. After King Injo`s Restoration(仁祖反正). Sarim Politics gradually focused on the ideology of loyalty and justification[義理名分: human duty]. Accordingly, Sanrim[山林] scholars dramatically emerged with their governing philosophy. However, it made the King dissatisfied. Eventually, King Sukjong(肅宗) weakened Bungdang[political factional party]`s power with a strategy that made party members eliminate each other. As a result, Sanrim lost its power and authority of the Lord was enforced. Furthermore, King Sukjong was deprived of Sanrim`s right to manage through governing principles and included it into the Lord`s authority. In that way King Sukjong acquired the position as the Lord and teacher at the same time. Gal-am acted as, maybe, the last Sanrim in this period of transition. It is notable that he did not stick to the existing ideology of loyalty and justification. He suggested social reform based on a principal theory of governing society. He deserves historical fame as the last Sanrim who enlighted Sarim politics during the 17th century.

조선중기 유학의 계보와 붕당정치의 전개 (1)

정만조(Man Jo Chung) 조선시대사학회 2001 朝鮮時代史學報 Vol.17 No.-

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조선시대 근기지방의 문적 , 유물 , 유적 조사연구 - 용인 , 광주 , 시흥을 중심으로 -

이성무(Song Mu Lee),정만조(Man Jo Chung),이영춘(Young Choon Lee),최봉영(Boung Young Choe) 조선시대사학회 1999 朝鮮時代史學報 Vol.10 No.-

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