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朴天植 전북대사학회 1980 전북사학 Vol.4 No.-
공민왕 23년의 정국은 대내적으로 신돈의 축출이후 왕권의 위약성이 노출되고 있었다. 잇따른 숙청과, 폄출자의 정계에 복귀로 정치권력이 안정되지 못하고 누적된 경제적 궁핌으로 「府庫匱竭」의 현상이 번번히 지적되고 있는 형편이었다. 공민왕의 나약한 심성의 갈등과 보위에 대한 불안감(충혜왕 자자석기 ㆍ심왕파의 작용 등)마저 도사리고 있었던 것이다. 대외정책에 있어서도 원ㆍ명의 세력추이에 따른 긴박한 대응책이 변환을 반복하고 북변의 침탈행위를 견제할 양북면에 있어 국방태세의 강화는 급선무였던 것이다. 설상가상으로 왜구의 창궐로 순식간에 전란의 화중에 휩쓸리게 되었다.
朴天植 군산대학교 1975 論文集 Vol.8 No.1
Juja Hak(朱子學) which was spread in the later Koryo and early Yi dynasty has to be reconsidered on the view point of historical understanding. Recently the researches and many interests in the Korean classical literature has been studied actively and particularly the study on the individual scholar of those periods as shown remarkable progress. But in the past Confucianism in Korea has been treated and evaluated as a whole uniformly and consistently, so that there were many prejudices that the arrival and introductory process of JujaHak were still in its immature early stage without showing any clear theoretical system. The social system in the later Koryo and early Yi Dynasty, however, has to be re-evaluated as an important historical turning point which involved many powerful potential forces and desirable social reforms and development. We can find out those evidences from the orthodoxy and ontology of Juja Hak. In this paper is re-examined the thought and ways of behavior of some scholars at that period and tried to establish and systemize the results and historical significances. The Juja Hak propagandists, such as An Hyang (1243-1306) Paek I-jeong(? 13c) Woo Tak (1236-1343) Kwon Pu (1262-1346), tried to recover the spirit of independence and social stagnancy in suggesting the ways of thinking and behavior. Lee Jae-hyeon(1287-1367) contributed to the nation as a spiritual leader. King, Kong min (1357-1374) took a new policy of "recovering the lost spirit of independence movement" chiefly with Lee Saek (1328-1396), so that the Korean classical literature and the theory of Sung Ri Hak were developed actively. Since then so called "reject Buddhism and respect Confucianism drive" has been also developed. In the later Koryo dynasty the corrupt social disorder demanded inevitably a new nation and groped to establish a new order on the ground of the Complicated struggles between the old and new thought. Yi dynasty took Confucianism as a genuine ethics but the back-ground of the policy was influenced by Juja Hak and adopted the pragmatictheory and respected the formality in many fields, such as in politics, economics and society.