朝鮮後期

尹熙勉(Yoon Hee-myeon),金德珍(Kim D?g-jin) 역사학회 1999 역사학보 Vol.163 No.-

이광린 선생의 조선시대사 연구

윤희면(Yoon Hee Myeon) 서강대학교 인문과학연구소 2016 서강인문논총 Vol.0 No.46

이광린은 개화사 연구의 권위자로 알려져 있지만 개화사에 매진하기 전인 1960년대 초까지는 조선 초기를 집중적으로 연구하였다. 그의 조선시대 연구로 1권의 저서와 12편의 논문을 확인할 수 있다. 13편의 연구를 개괄해보면 크게 제도사와 경제사 둘로 나눌 수 있는데, 어느 한 주제에 집중하기보다 개별 연구로 이어지고 있는 특징이 있다. 그는 부지런하고도 광범위하게 자료를 섭렵하고, 간행되는 관련 자료와 저술, 논문에 언제나 눈을 떼지 않으면서 실증 위주로 개별적인 제목의 논문들을 하나씩 발표해나갔다. 이러한 연구 모습과 경향은 개화사 연구에서도 그대로 재현되고 있다. 이광린은 실학이나 자본주의 맹아문제와 같은 당시의 연구 유행에 편승하지 않고 개별 주제에 대한 연구를 묵묵히 수행하였다. 그는 고려에서 조선으로의 역사진행을 긍정적으로 보았지만, 세도정치에 대해서는 부정적인 시각을 지녔다. 이러한 점이 1860년대 이후 정치와 사회의 격변에 대처하려고 했던 개화파, 개화사상, 개화활동을 연구한 하나의 이유가 될 수 있을 것이다. 실증을 바탕으로 꼼꼼하게 수행된 이광린의 조선시대 논문들은 반세기가 지난 지금까지 큰 비판을 받지 않으면서 후대 연구자의 초석이 되고 있다. 개화사연구에 매진하느라 조선시대 연구를 중단하였지만 그는 조선시대의 연구 경향과 문제점을 끊임없이 파악하면서 제자들을 지도하였다. 그 결과 제자들이 그의 관심을 이어가 오랫동안 참고가 될 조선시대 연구 업적을 남기고 있다. Lee Kwang-rin was known as the authority on the Enlightenment History inquiry, but before he concentrated on the Enlightenment Period, he had focused on early Chosŏn History inquiry from 1950s to early 1960s. There were one book and 12 theses about Lee Kwang-rin’s studies related with Chosŏn history. These thirteen researches could be categorized by institutional history and economic history. Nonetheless, these inquiries did not concentrate on one particular subject but characterized as continuation of respective studies. He surveyed references diligently and extensively, and he always focused on related publishing sources, books, and theses. Based on these researches, he presented empirical theses that were covered separated subject. These attitude remained as it is in the Enlightenment History research. Lee Kwang-rin did not conform to the research trend of the ages such as Silhak or awakening of Capitalism but silently carried out individual subjects. He evaluated historical progress from Koryŏ to Chosŏn affirmatively, but he critically perceived Period of Government In-Law Families. This historical perceptive was a reason why Lee Kwang-rin had studied the Progressive Party, the Enlightenment Thought, and their activities, which they struggled to handle and to adapt rapid change of society, after 1860s. Lee Kwang-rin’s Chosŏn Dynasty theses based on positivism, after half century passed, has still remained as footstone of next generation researcher without serious critical comments. Lee Kwang-rin stopped inquiry of Chosŏn Dynasty, because he focused on the Enlightenment history research. However, he continuously analyzed the trends of Chosŏn Dynasty research and their defects while supervising his disciples based on his inquiry. Result of Lee Kwang-rin’s efforts, his disciples continued their professor’s interests and accomplished Chosŏn Dynasty inquiries which could remained as references for ages.

新羅下代의 城主ㆍ將軍

尹熙勉(YOON Hee-myeon) 한국사연구회 1982 한국사연구 Vol.39 No.-

조선후기 서원의 경제기반

윤희면(Hee Myeon Yoon) 서강대학교 동아연구소 1983 東亞 硏究 Vol.- No.2

N/A

조선시대 경상도 함양 사마안 연구

윤희면 ( Hee Myeon Yoon ) 역사교육학회 2014 역사교육논집 Vol.52 No.-

Hamyang Samaso was made during the reign of King SeongJong, but a school building was not built and SamaAhn was not written yet. In 1540 Ro Jean led the way in writing SamaAhn and recorded 20 surnames and clans (SeongKwan), 48 Saengwon and Jinsa. They were Yangban Sajeok family who moved to Hamyang from other counties and their descendants passed Saengwon Jinsa exams and the civil service examination. Then soon after SamaJae was built. SamaJae that had been burnt down during japanese invasion in 1592 was not restored but SamaAhn before 1655 was restored and 15 SeongKwan and 30 Saengwon and Jinsa from 1541 to 1655 were newly recorded. The descendants of those whose names were recorded in former SamaAhn was 27 people from 7 SeongKwan and thereby this fact entirely showed high birth family of Hamyang. 6 people from 4 new SeongKwan recorded their names, and they could be regarded as Yangban Sajeok. It was likely that Saengwon and Jinsa who were not Yangban could not basically participate in SamaAhn until 1830s. The meaning of SamaJae became less to Yangban who could not pass Saengwon and Jinsa. Because of regulation of the government, HyangGyo and NamGye Sowon replaced the meeting of Saengwon and Jinsa for the time being. But as long as Saengwon and Jinsa were produced, SamaAhn was continued to be recorded and SamaJae was maintained. In 1772 SamaJae was rebuilt because Yangban wanted to consolidate their superior position of status. As Saengwon and Jinsa who were not Yangban increased, YeonGyeAhn that combined SamaAhn and the list of successful examinees of civil exam(GyeAhn) was recorded, and in 1876 SamaJae was moved next to Hamyang HyangGyo and changed its name into YeonGyeDang. The purpose of this change was to strengthen the union of Yangban Sajeok. But when the civil service examination was abolished in 1894, YeonGyeAhn and YeonGyeDang were not needed to continue and be maintained. In 1914 YeonGyeAhn was published by receiving a family report of descendants who lived in Hamyang. 36 people added before 1831 and 53 people added after 1831. New SeongKwan whose names were not written before were included at the end of the YeonGyeAhn. YeonGyeAhn that was republished in 1933 increased its members, the order of record changed but the change was minor. That is because those who wanted to confirm their status as Yangban and those who would like to be recognized as Yangban was recorded. And lots of people who did not pass civil service examination were included. The reason is the social atmosphere was formed whether there was enough proof or not, as far as their ancestors passed civil service examination, descendants could act as Yangban.

조선시대 서원 정책과 서원의 설립 실태

尹熙勉(Yoon Hee-Myeon) 역사학회 2004 역사학보 Vol.0 No.181

The establishment and the management of S?won(書院: Private Academies and Shrines) were mainly under the control of the local Confucianists. Because of the frequent establishment and lots of succeeding problems, the first government policies regulating S?won were made in the middle of the 17th century in the reign of King Hyojong(孝宗). Intensified factional strife made the building of S?won and royally charted S?won reach its peak. Towards the end of King Sookjong(肅宗) the government instituted finn measures that illegal S?won should be demolished after being screened. During the 17th year of King Yongjo(英祖)'s reign the government removed all illegal S?won built after the 40th year of King Sookjong. At that time 178(or 300) S?won were tom down. King Yongjo's measure was enforced thereafter. Unreported S?won were demolished, the leading Yangban were exiled, and the local public officials who could not efficiently administer S?won were punished. However when the policies were relaxed under King Jeongjo, the establishment of S?won was resumed. Government thought that factional split was moderated as the result of policy of impartiality, they believed they didn't need to worry about the S?won if they firmly regulated royally charted. It was the local public officials who decided on the establishment of S?won, Yangban and Yurim(儒林) regarded the policies as a sign of relaxation. Many of S?won which had been demolished were rebuilt. And after establishing small sized shrines, Yangban tried to raise their status to S?won. When these were unavailable, Yangban burnt incenses at the already- established S?won at their own will without getting any permit from the local public officials. In the 19th century, unauthorized construction of S?won were in excessive expansion, S?won policies of the government were totally failed. The survey I conducted showed that the number of S?won was approximately 1,700, which was far beyond the number of 1000 suggested in previous studies. The establishment of S?won was not related with factional strife but with maintaining Yangban's social status. Lineage S?won wishing to honor ancestors were widely established.

일반논문 : 전라도 광주의 포충사(褒忠祠) 연구

윤희면 ( Hee Myeon Yoon ) 전남대학교 호남학연구원 2010 호남학 Vol.0 No.48

주 포충사는 임진왜란 때 의병을 일으켜 순절한 고경명 삼부자의 충절을 기리기 위하여 건립한 충렬 사우이다. 1601년에 광주에 사는 고경명의 친족과 문생, 사림들이 포충사를 건립하자는 의견을 모았다. 포충사의 터는 광주 서쪽의 제봉산 남쪽 기슭으로 정하였다. 사림과 후손들이 돈을 모으고 전라감사와 수령의 도움을 받아 1602년 가을에 완공하였다. 사우 중앙에는 고경명을, 동쪽에는 고종후, 유팽로를, 서쪽에는 고인후, 안영의 위패를 모셨다. 사우가 완성되자 광주 사림들은 사액을 요청하는 상소를 올려「포충」이라는 이름을 얻었다.. 나라에서는 포충사를 충렬의 모범으로 간주하여 자주 제관을 보내 특별제사를 지내고 각별한 보호와 관심을 기울였다. 포충사는 처음부터 서인계 사우의 면모를 보여주고 있다. 광주, 나주에서 서인 유생과 남인유생들의 대립은 포충사에도 여파가 미치기도 하였지만 숙종 20년 이후 노론계 서원으로 계속 유지되어 왔다. 포충사는 전답, 노비, 액외원생, 원보, 그리고 서원촌 등의 경제기반을 가지고 제사, 도서 보관 등 여러 가지 활동을 전개하였다. 1810년에 광주 유림들과 후손들은 고경명의 다섯째 아들인 고용후를 모시는 청사영당을 포충사 곁에 건립하였다. 그리고 청사영당은 제례는 따로 거행하지만 포충사의 한 부분으로 대우를 받았다. 1868년에 청사영당은 철폐되었다. 1871년에는 전국에 47개만 남겨놓고 사액서원 모두를 모두 철폐하라는 명령이 내려왔지만 포충사는 고경명 부자의 충절을 높이 샀기에 남겨지게 되었다. 철폐를 면한 포충사는 예전보다 사회적 위치가 한층 고양되었지만 경제적 형편은 훨씬 열악해졌다. 이를 반영하듯 양반유림들도 사우운영에 소홀하였다. 반면에 포충사 운영에 후손들이 더욱 적극적으로 참여하게 되었다. 그리하여 후손들이 돈을 내어 건물을 수리하고 기념비를 세우기도 하였다. 일제시대에는 포충사가 항일 유적으로 간주되어 여러모로 활동의 제약을 받았고 감시의 대상이 되었다. Pochung Shrine in Gwangju was set up to honor Go Kyeong-myeong and his two sons who gathered the volunteer armies to protect the nation at the time of Japanese invasion in 1592 and died for the country while fighing for the country. Relatives, students, rustic literati(Sarim) living in Gwangju reached a consensus to establish the Shrine. The location of the shrine was chosen at the southern foot of Mt. Jebong. Sarim and descendants raised the fund and also received financial support from cholla governor and local magistrates. The shrine finally completed construction in 1602. When the shrine was completed, Gwangju sarim asked royal charter and was given the name called “Pochung”. The government thought Pochung Shrine as an example of patriotism and often sent celebrants to hold rites, thereby expressed interest and special concern. The character of Pochung reflected the traits of Westeners(Seoin). The struggle between Seoin and Southerners(Namin) gave an impact Pochung Shrine but it was maintained as Old Doctrine faction since 20th year of King Sukjong. The economic foundations of Pochung Shrine were fields, serfs, extra students, Wonbo and duty free village and engaged in the activities such as memorial rites and maintaining books. Yangban sarim and descendants set up Cheongsa Youngdang(shrine held the portrait) which honored Go Yong-hu, the 5th son of Go Gyeong-myeong. Youngdang separately held the commemorative ceremonies but it was treated as part of Pochung Shrine. Youngdang was closed in 1868. There was an nation-wide order to close all the private schools except 47 seowon but Pochung shrine survived because the patriotism of Go Gyeong-myeong and his sons were hightly esteemed. After escaping the abolition, the prestige of Pochung Shrine got soared, but economic conditions grew worse. Reflecting this, Yangban sarim neglected management of the shrine. However the descendants actively participated in maintaining it. As a result descendants donated fund to renovate the building and set up monuments. In Japanese rule of Korea, Pochung Shrine was thought as the remains of resisting Japan and it kept under observation.

연구논문 : 담양 의암서원(義巖書院)의 설립, 사액 그리고 철폐

윤희면 ( Hee Myeon Yoon ) 호남사학회(구 전남사학회) 2015 역사학연구 Vol.57 No.-

유희춘을 모시는 三川祠는 담양의 양반사림 58명이 앞장서고, 전라도 양반사림의 호응과 지방관들의 도움을 얻어 1610년경에 완성되었다. 삼천사는 1630년경에 향교 근처로 옮기고 白川祠라 이름을 바꾸었다. 옮긴 이유는 유희춘이 文節이라는 시호를 받은 것과 관련 있어 보인다. 1668년에 담양 양반사림들이 사액을 받고자 상소문을 제출하여, 1669년에 「義巖」이라는 사액 이름을 받았다. 의암서원은 사액을 받은 뒤 나라로부터 여러 가지 혜택을 받았다. 제례에 쓸 祭需와 각종 잡물을 관아로부터 지급 받았다. 토지 3결을 면세받았고, 노비도 한때 100여명 이상을 소유하였다. 액외원생(정액 이외의 원생)을 수령으로부터 허락을 받기도 하였다. 특히 관에서 보태준 식리전은 재정의 큰 비중을 차지하였다. 19세기에 들어와서는 서원이 문중서원화되는 경향을 보이는데, 유희춘 후손들이 원임을 담당하고 의암서원 운영에 깊이 간여하였다. 의암서원에서는 경제적 어려움을 타개하기 위하여 관에 적극적으로 밀착하였다. 수령에게 원장을 맡기고, 19세기에 들어서면 경원장제를 채택하였다. 그리고 이들의 후원을 얻어 많은 건물들을 수리하고 건립할 수 있었다. 19세기에 이르면 대부분의 서원은 교육기능은 제대로 발휘되지 못하고 있었다. 의암서원도 마찬가지였다. 대원군의 서원 철폐로 의암서원도 1871년에 철폐되었다. 호남의 유생들은 1884년에 유희춘의 문묘 배향을 요청하는 상소를 하였으나 뜻을 이루지는 못하였다. Samchonsa enshrined Yu Hee-chun was established by 58 Confucian scholars of Damyang who initiated the idea, being responded by Yangban Sarim of Jeolla Province. It moved next to Hyanggyo by the year of 1630 and named it Paekchonsa. Its movement resulted from Yu Hee-chun`s receiving his posthumous epithet(Munjeol)Yangban Sarim submitted public appeals to receive charter and as a result, they acquired EuAhm in 1669. Since then EuAhm Seowon got several kinds of benefits. The economic foundations of EuAhm Seowon were fields, serfs, extra students, wonbo and duty free village. Especially Shickrigeon that was added by public office formed a great part. Since the opening of 19th century, the descendants of Yu Hee-chun took the role of wonim and were deeply involved with its management. EuAhm Seowon tried to be close to a local authority to resolve financial difficulty. They entrusted the position of Wonchang to a chief magistrate and chose implementing Gyeongwonjang system. With their support, they could build and maintain more buildings. By the turn of 19th century, most of seowon could not perform its educational fundction. EuAhm Seowon was in the same situation. In line with Daewongun ordered the close of seowon EuAhm Seowon was closed down in 1871. Yangban yusaeng of honam Province filed an appeal to ask a Confucian shrine of Yu, Hee-chun, but could not fulfill their will.

朝鮮後期 鄕校의 經濟基盤

尹熙勉(Yoon Hee-Myeon) 한국사연구회 1988 한국사연구 Vol.61·62 No.-

조선후기 소수서원의 교육 사례

尹熙勉(Yoon Hee-Myeon) 역사교육연구회 2004 역사교육 Vol.92 No.-

This is a case study on the educational materials(1761-1828) which were produced by Sosu Sowon. In accordance with the government policy, Sosu Sowon started its education which had been stopped for a long time. According to the traditional study method, they held reading and lecture on the Confucian classics in fall and winter; composition contests and writing programs in spring and summer. Sosu Sowon stopped and resumed its education repeatedly because the lack of finance. Reading and lecture were main components of Sowon education. Composition contests were held to help students to prepare for the civil service examination. Those who attended education programs were mostly Yangban. And only a very few number of offsprings of concubines and sons of local clerks were presumed to participate in those events in the 19th century. Because there were some Yangban students who passed the civil service examination, we can conclude that Sowon education was somewhat effective to prepare for the civil service examination and to maintain the status of Yangban.