湖南學의 연구 경향과 徽州學과의 비교연구 가능성

김병인(Kim Byoung-In) 고려대학교 한국학연구소 2008 한국학연구 Vol.28 No.-

본고에서는 湖南學의 범주와 연구 경향과 추이 등을 살펴보고, 그 결과를 바탕으로 중국 徽州學과의 비교연구 가능성을 검토해보았다. 광주와 전ㆍ남북지역을 대상으로 하는 호남학은 대학 박물관과 연구소를 중심으로 역사ㆍ철학ㆍ국문ㆍ민속ㆍ인류ㆍ사회학 관련 연구자들에 의해 고고, 역사, 인물, 사상, 종교, 문학, 민속, 건축, 미술, 음악, 생태 등의 분야에서 연구되어 왔다. 특히 연구의 양적 측면에서 역사고고에 집중된 측면이 있으며, 이외 (향토, 생활)역사문화, 고문서, 도서해양, 민족 민주운동 등에 관한 것이 많았다. 호남학 연구는 지역적 위상을 높이려는 의도가 많았으며, 시대적 트렌드에 맞는 연구주제의 변화상이 뚜렷하고, 1990년대 이후에는 지역문화에 관한 관심이 증대되는 특징을 지니고 있다. 이와 같은 호남학은 중국의 휘주학과 비교해 볼 때 역사적 유구성, 교류 중심지, 적극적인 현실 참여, 문화적 다양성 등의 측면에서 유사한 경험과 특징을 공유하는 바, 향후 두 지역을 대상으로 하는 비교연구가 가능할 것으로 판단된다. This study is to examine the range, direction, research findings and development of Honam Study and to check the possibility of comparative study with Hwiju Study, China. Honam Study covering Gwangju and Jeonnam & Jeonbuk area has been dealt with natural & ecological environment and basic culture of Honam area in the field of archaeology, history, folk customs, architecture, fine arts, music, ecology, religion, thought, and figures by researchers, centering around university museums and institutes, of Korean literature, history, philosophy, anthropology, folklore and sociology. This study researched the characteristics of Honam Study by Time. First, interest in local culture has increased since 1990's. Second, the change in subjects by time is clear. Third, the intension to promote local and national status gets increased. Fourth, there are a lot of items reflecting the speciality of Honam area. The researches on Honam Study as above mentioned have common features with those of Hwiju Study, China. Thus, it is quite meaningful to examine the possibility of comparative study of them based on the common backgrounds; First, both Honam and Hwiju have a long history. Second, both areas are the center of exchanges. Third, both areas have the spirit of actual participation in public affairs. Fourth, Honam and Hwiju areas have cultural variety. These common points of two areas show the possibility of comparative study of them, Honam Study and Hwiju Study.

고려 예종의 통치행위에 나타난 유형적 특징과 그 정치적 배경

김병인(Kim Byoung-In) 부산경남사학회 2011 역사와 경계 Vol.79 No.-

본 논문에서는 고려 예종의 통치행위에 나타난 유형적 특징과 그 정치적 배경에 대해서 살펴보았다. 예종 재위 17년 동안의 통치양상은 대략 여섯 가지 형태로 구분되는데, 집권 초부터 말기까지 다양한 층위를 형성하면서도 일관되게 지속되는 모습을 보여주었다. 이와 같은 통치양상은 예종의 왕권강화책에 활용되었는데, 특히 자신의 부왕인 숙종의 개혁정치를 계승하는 데에 집중되었다. 이와 함께 예종은 對宋 관계를 긴밀히 유지하연서 송나라 귀화인들을 등용하고 대성악을 수입하였는데, 이는 송나라 황제의 권위를 이용하여 고려 왕실의 위상을 높이려는 의도 때문이었다. 결론적으로 예종은 몇 가지 정형화된 통치행위를 반복하면서 왕권강화와 개혁정치를 추구하였으며, 필요한 경우 시와 잔치, 눈물과 추념, 음악과 춤을 비롯한 다양한 ‘감성’ 요소를 동원하였다는 것이다. This study examined typical characteristics and political background shown in King Yejong’s reign in the Goryo Dyansty. During the reign of King Yejong for seventeen years, his acts of government are classified into six types showing consistency from the beginning to the end of his reign by forming various layers. Based on the characteristics, first, King Yejong made the best use of them in strengthening Kingship and used various “emotional” factors positively. Second, he tried to succeed to his father, King Sukjong’s political reform, and solved conflict with his subjects who objected to the reform by building Temple Chunsusa. Third, he kept a close relationship with the Song Dynasty by taking naturalized citizens from Song into the government service, which is to raise the political standing of the Goryo Dynasty by taking advantage of the emperor’s authority of the Song Dynasty. In conclusion, King Yejong’s reign was developed based on consistent context of strengthening Kingship and reform politics. In the process, he utilized various “emotional” factors, if necessary, such as poetry, festivals, tears, the memory for the deceased, music, and dancing.

‘節義’와 ‘節義之士’ 그리고 ‘杜門洞 72현’

김병인 ( Kim Byoung-in ),이성원 ( Lee Sung-won ) 전남대학교 호남학연구원 2020 호남학 Vol.0 No.68

‘절의(節義)’는 “신념을 굽히지 않는 꿋꿋한 태도와 사람으로서 마땅히 지켜야 할 도리”를 뜻한다. 고려말 조선초 절의의 상징적 인물은 이색, 길재, 정몽주 등이며, 이들을 ‘절의지사(節義之士)’라고 부른다. 그런데 고려시대 ‘절의’의 용례를 살펴보면, 이런 뜻으로 사용된 경우를 찾을 수 없다. 고려시대 ‘절의자’는 ‘절부(節婦)’와 ‘의부(義夫)’의 합성어로서, 국왕의 진휼 대상이었다. ‘절의지사’는 조선 초 권근이 태종의 정치적 입장을 반영하여 새로운 인재 등용을 위해 ‘절의있는 선비’를 추숭하면서부터 등장한다. 당시 태종의 입장에서는 신왕조 개창에 참여하지 않았지만, 자신을 도와줄 수 있는 새로운 인재가 필요하였다. 이에 ‘불사이군’을 내세워 은둔해 있던 고려왕조의 신료들을 자신의 세력으로 포섭하기 위하여 그들을 ‘절의지사’로 격상함으로써 괸직에 진출할 수 있는 명분을 제공한 것이다. ‘두문동 72현’은 “고려가 멸망하고 조선이 건국되자 끝까지 관직에 나가지 않고 충절을 지킨 72인의 고려 유신”을 뜻한다. 두문동 72현이 세상에 구체적 모습을 드러내며 ‘역사화’ 된 것은 조선후기 영조 16년(1740)이다. 이때 ‘경신처분’으로 정국을 주도하게 된 영조가 ‘의리명분’을 강조하여 왕권을 강화하고 세력을 규합하기 위한 방편으로 ‘두문동 72현’을 ‘절의를 지킨 인물’로 추앙하면서 역사적 존재로 등장하게 된 것이다. ‘72현’은 ‘공자 제자 72현’처럼 상징적인 것이며, 이에 대한 구체적인 명단은 처음에는 존재하지 않다가 조선 후기에 이르러 자신의 조상을 72현의 명단에 넣으려는 후손들의 노력으로 만들어졌다. ‘두문동 72현’의 명단과 관련해서 다양한 문헌 자료가 존재하는데, 이것은 자신의 선조를 ‘절의지사’로 추앙함으로써 현실적인 이익을 취할 수 있는 당파, 가문, 후손의 영향력이 작용한 것이다. ‘Jeolui (integrity)’ means “a strong attitude that does not bend the convictions and the moral principles that a person should keep as a person. The symbolic figures in the late Goryeo dynasty and the early Joseon dynasty were Lee Saek, Giljae, and Jeong Mong-ju, and they are called ‘Jeoluijisa’ meaning a scholar of integrity. However, when we examine the usage of ‘jeolui’ in the Goryeo Dynasty, we cannot find a case where it was used in this way. In the Goryeo Dynasty, ‘jeoluija’ was a compound word of ‘Jeolbu (faithful wife)’ and ‘Uibu (faithful husband)’, and was the subject of the relief from the king. The word of Jeoluijisa’ appeared in the early Joseon Dynasty when Kwon Geun praised a ‘scholar of integrity’ to recruit new talents, reflecting the political position of King Taejong. At that time, in his position, King Taejong needed new people with talents who could help him even though they had not participated in the opening of his new dynasty. Accordingly in order to attract the officials of the former dynasty who had been secluded with the principle called ‘Bulsaigun (meaning refuse to serve two kings)’, he praised them by elevating to ‘Jeoluijisa’, which gave them a justification for the political position. “Dumundong 72Hyun” means “72 Goryeo officials who kept their integrity for the former king without going to the new dynast until the end when Goryeo dynasty fell and Joseon was founded. It was in the 16th year of King Yeongjo (1740) in the late Joseon Dynasty that Dumundong 72Hyun became “historical” by revealing their concrete appearance to the world. At this time, King Yeongjo who led the government through the ‘Gyeongsin-cheobun’ strengthen the royal power by emphasizing ‘Uiri-myeongbun (loyalty and justification)’, and prased ‘Dumundong 72Hyun’ calling ‘those who keep their integrity’, which was a way to attract his power group. As a result, ‘Dumundong 72Hyun’ came to appear as historical. 72Hyun is symbolic like ‘72 Hyun of Confucius’ disciples’, and its specific list did not exist at first, but in the late Joseon Dynasty, it was created with the efforts of descendants who wanted to put their ancestors on the 72 Hyun list. In relation to the ‘Dumundong 72 Hyun’ list, there are lots of literature sources, as there exist various influence by the factions, families, and descendants who want to make realistic profits by honoring their ancestors as ‘Jeoluijisa’.

노동시장정책 "활성화", 그 경향과 특징

김병인 ( Byoung Inn Kim ),김형돈 ( Hyeong Don Kim ) 한국사회복지정책학회 2016 사회복지정책 Vol.43 No.2

이 연구는 탈산업화 국면에서 복지선진국의 활성화전략에 의해 추동되는 노동시장정책의 변화경향을 분석하는데 목적을 두었다. 노동시장정책 ‘활성화’는 비경제활동인구의 노동시장 통합을 위해 소득보장정책을 지양하고 공급지향적 접근을 강화하려는 ‘복지국가의 재상품화’ 경향을 상징하기 때문이다. 개별국가의 추세를 경험적으로 분석하기 위해 이 연구는 1990년대 이후 노동시장정책의 이념형을 각각 ‘전통적모델’과 ‘활성화 모델’로 구분하였으며, ‘노동시장 유연화’와 ‘적극적 노동시장정책의 활성화’ 차원의 변수를 통해 접근하였다. 분석결과 대부분의 국가에서 1990년에 비해 2010년에 전통적 모델에서 활성화 모델로 진전하였다. 하지만 구체적으로 살펴보면 활성화 모델로의 전환은 상당한 편차가 존재하였다. 영국이 2010년에 가장 높은 활성화 정도를 나타낸 반면, 프랑스는 전통적 모델에 더 가까운 양상을 보였다. 이처럼 이 연구의 결과는 복지국가의 재구조화 차원에서 노동시장정책 ‘활성화’라는 전반적인 추세에도 불구하고 분화경향을 그리는 각국의 상이한 맥락을 보여주었다. 또한 활성화 모델로 변화하는 한국사회에서 복지국가 확충을 위한 전제조건인 노동시장정책에 대한 정책적 함의를 제시하였다. The purpose of this study is to analyze the changes of Labour Market Policy according to ‘activation’ strategy of advanced welfare states after de-industrialization. This is because a ‘Activating’ LMP symbolizes ‘re-commodification of welfare state’ withdrawing income maintenance policy and reinforcing supply-oriented measures for labour market inclusion of inactive groups. To analyze the trend of individual state, this study constructs LMP’s ideal types after 1990s, such as ‘Classical’ model and ‘Activation’ model, and approaches through the frameworks; ‘Labour market flexibility’ and ‘Activation of active labour market policy’. As a result of this analysis, most states are evolved from the ‘Classical’ model to ‘Activation’ model in 2010 in comparison with the 1990s. However, to put it concretely, there is a great difference of a change into ‘Activation’ model. Whereas in 2010 UK indicated the highest degree of activation, France showed a pattern closer to ‘Classical’ model. Like this, in spite of the general trend of ‘activating’ LMP in restructuring process of welfare states, this study shows different context of each states drawing differentiation tendency. In addition, the researcher suggests policy implications of LMP that is a precondition to expand welfare state in Korean society approaching ‘Activation’ model.

연구논문 : 묘지명을 통해 본 고려시대 여인

김병인 ( Byoung In Kim ),이현정 ( Hyun Jung Lee ) 호남사학회(구-전남사학회) 2010 역사학연구 Vol.38 No.-

영국 고용서비스 시장화에 관한 고찰

김병인(Kim, Byoung-Inn) 비판과 대안을 위한 사회복지학회 2015 비판사회정책 Vol.- No.46

이 글은 노동연계복지의 차원에서 커미셔닝 전략과 워크프로그램에 대한 분석을 통해 영국 고용서비스의 시장화에 관해 고찰하였다. 2008년 비경제활동인구의 활성화를 위한 복지개혁과 함께, 영국 노동연금부는 고용서비스 부문에서 ‘관리되는 복지시장’을 창출하기 위한 커미셔닝전략을 발표하였다. 노동당정부가 도입한 유연뉴딜(2008년-2011년), 보수-자민당 연립정부의 워크프로그램(2011년-현재)은 이와 같은 커미셔닝전략의 기본 원리에 바탕을 두었다. 하지만 워크프로그램은 유연뉴딜보다 더 규모화한 서비스권역의 위탁계약, 더 강력한 성과기반지불체계, 그리고 더 완화한 서비스표준을 제시함으로써 한층 강화된 유사시장의 진전을 보여주었다. 연립정부의 워크프로그램은 커미셔닝전략을 강화함으로써 거래비용의 축소를 의도했지만, 역설적으로 국가의 행정력이 대폭 철회되면서 노동연계복지시장은 자유시장의 원리를 실현하는데 실패하였다. 워크프로그램의 낮은 성과가 지속되자 장애인에 대한 파킹, 하청기관에게 위험부담 전가 그리고 부적절한 서비스와 제재수단에 의존하는 등 노동연계복지시장에서 대표공급자의 도덕적해이가 심화되었다. 이 같은 결론을 토대로 이 연구는 국내에서 자활·고용서비스 시장화에 대한 신중한 논의와 함께, 근로빈곤층의 자활지원을 위한 국가의 적극적 책임의 필요성을 정책적 함의로 제시하였다. This study analyzed the marketization of the employment service in the UK through Commissioning Strategy and Work Programme in dimension to Welfare-to-work. With welfare reform for activation of ‘inactive group’ in 2008, The ‘Commissioning Strategy’ announced by UK Department of Work and Pensions is contained a bold initiative to create a ‘managed welfare market’ in the public employment service. Both the ‘Flexible New Deal’ introduced by The Labour government(from 2008 to 2011) and The Conservative-Liberal Democrat Coalition’s flagship ‘Work Programme’(since 2011) was built upon the basic principles of ‘Commissioning Strategy’. But The Work Programme showed the progress of Quasi-market than The Flexible New Deal by offering larger contract areas with fewer prime contractors, a more fully outcome-based payment model and a less prescription. Although the Coalition’s Work Programme had intended a reduction in transaction costs by strengthening commissioning strategy, the "welfare to work" market has failed to realize the principles of the free market as paradoxically public bureaucracy have been significantly revoked. As the work programme continued poor outcomes, which were parking for the disabled, imputed risk to the subcontractors, and replying on an inadequate services and sanctions, prime providers of a moral hazard was intensified in the ‘welfare to work’ market. Based on the conclusion, this study suggested to the policy implication of deliberately discussions about marketization of self-sufficiency/employment services in the country, and the necessity of national responsibility for supported self-efficiency of the working poor.

『고려사절요』 卒記에 나타난 世評과 ‘不事生産’

김병인(Kim, Byoung-In) 효원사학회 2019 역사와 세계 Vol.- No.55

『고려사절요』 ‘졸기’에 보이는 관인에 대한 세평에 대해서 살펴본 결과 첫째, 비난, 힐난, 기롱이 하나의 축이며, 칭찬과 칭송이 다른 하나의 요소를 이루었다. 둘째, 기롱과 비난의 대상이 된 사례는 나이가 들어서도 관직에서 물러나지 않은 자, 백성을 수탈하거나 여색을 탐하는 등 개인의 행실이 좋지 않은 자, 교우관계가 안 좋거나 불의와 타협하거나 묵인하는 등 공적 신뢰를 얻지 못한 자, 자신의 본분을 다하지 못한 자, 인품이 가볍거나 인색하거나, 교만한 자 등이었다. 셋째, 긍정적 평가를 받은 관인들은 학문과 문장에 뛰어나고 인품이 훌륭한 경우, 지방관으로 재직시 권농, 애민, 구제, 구휼, 청렴, 강직 등으로 지방민의 칭송을 들은 인물군, 대관이나 간관으로 있으면서 간언이나 인사행정 등을 공정하게 처리한 관인층, 국외에서 국왕을 호종하거나 사신으로 다녀왔을 때 경비를 아꼈거나 불의한 관행을 따르지 않은 경우, 뚜렷한 군공을 세웠거나 무장으로 재식 시 청렴하거나 공정한 일 처리를 한 사례, ‘불사생산’ 혹은 ‘불사산업’으로 표현된 인물 등이었다. 이외 칭송과 기롱을 동시에 받는 이중적 인물도 있었다. 넷째, 고려시대 대부분의 관인들은 녹봉만으로 생활하기 어려웠기 때문에 불법, 탈법, 관행 등 다양한 방법으로 치부를 하였는데, 이러한 행위를 하지 않은 일부의 관료들에게 ‘불사생산’과 같은 사회적 평가를 부여하여 특별하게 구분하였다. This study reviewed public reputation of government officials shown in the Death Records called ‘Jolgi’, 『Goryosa Jeoryo』. According to the review, first, there are two axes; one for reproach, criticism and derision, and the other for praise and compliments. Second, the ones in reproach and derision were those who refused to retire even at their advanced age, had bad personality to exploit people and poor social relationships, were lecherous, untruthful enough to compromise with injustice or overlook, or unresponsible for their duty. And also that included those who were careless, stingy. or arrogant. Third, the government officials of positive reputation were the ones distinguished in learning and writing with a good personality, or those who got compliments and respect from local residents for their agriculture promotion, mind of loving people, aid, relief, and being upright and incorruptible while served as local officials. And the item included high-ranking officials like Daegwan or Sagwan known as fair treatment in advice and personnel administration, and those who saved expenses abroad while they were in attendance on King or an envoy out of injustice. And also there included the ones who made a distinguished military contribution, or upright and fair treatment during their service, and those who were described as Bulsasaengub or Bulsasanub’ which means not holding a job for profits. Interestingly, there were some who got not only compliment, but also reproach at the same time. Fourth, most government officials were bad off with their pay only in Goryeo dynasty, which let them make money through diverse ways including illegality, manipulation of the law, or old custom. And those who never had such a job were distinguished with the public reputation as ‘not holding a job for profits’. Fifth, in Goryeo society. all the officials including King could not get out of public reputation, which made them make efforts to culture their virtue and personality required in the society and family tradition, and they recognized that as a family business or custom.

지역축제에 활용된 역사적 소재에 관한 재검토

김병인(Kim Byoung-in) 역사문화학회 2004 지방사와 지방문화 Vol.7 No.2

Recently there have been lots of local festivals based on historical figures and events. The historical evidences for them, however, are frequently unreliable. Local festivals, while they have strong points in encouraging local unity, are prone to pervert history. This paper is to review the philological evidences for the relation between Honggildong and Jangseong, as well as between Wangin and Yeongam, concerning Honggildong-Festival in Jangseong Province and Wangin-Culture-Festival in Yeongam Province. In conclusion, the historical figures in both Festivals do not seem to be closely connected with each region referred. Thus, from now on, there should be done proving of the historical truth in advance of holding local festivals related to historical figures and events. Furthermore, we need to develop more nation-wide themes for festivals getting over regional limits.

성인으로 이행하는 청년에 대한 한국 사회정책의 특성

김병인(Byoung-inn Kim) 사회복지정책실천회 2022 사회복지정책과 실천 Vol.8 No.3

본 연구는 성인으로 이행하는 청년에 대한 한국 사회정책의 특성을 탐구하고자 국제비교를 통한 탐색적 접근을 시도하였다. 분석틀은 ‘최저소득보장’과 ‘역량강화’ 차원으로 설정하였는데, 이는 각각 현금성 복지급여(‘소득의 재분배’)와 교육 및 고용서비스(‘기회의 재분배’)의 관계를 함의한다. 분석 결과, 한국은 최저소득보장 차원에서 사회부조의 접근성과 적정성은 다른 국가보다 낮은 반면, 역량강화 지표인 직업학교 및 훈련 비율과 비활동적니트 비중은 각각 보통과 높은 비중을 보였다. 여기서 본 연구의 틀에 따르면 비활동적 니트 비중은 청년 고용 지원정책의 낮은 포괄성을 의미한다. 한국의 청년은 대개 부모에게 경제적으로 의존하면서 독립 시기를 늦추는 경향이 있으므로, 이 같은 청년의 가족화는 제도적 맥락에서 한국의 낮은 최저소득보장과 제한적인 역량강화 수준과의 관련성을 짐작할 수 있다. 이상 본연구의 예비적 결론은 한국의 청년에 대한 사회정책의 현황과 성격을 이해하는 실마리를 제공하면서도, 이에 대한 정책 대안을 모색하는데 도움이 되기를 희망한다. This study was conducted by using international comparison approach to explore characteristics of social policy for youth transitioning into adulthood in South Korea. The analytical framework was established in terms of ‘minimum income protection’(‘redistribution of income’) and ‘enabling’ (‘redistribution of opportunity’), based on review of international literature. Looking at South Korea’s position at the international level, The minimum income protection indicators, the accessibility and Adequacy of social assistance benefits, is low, while the vocational schools and training rate and the inactive NEET rate, which are the indicators of ‘enabling’, are at a moderate level and very high, respectively. The‘enabling’ means the low comprehensiveness of youth employment policy. Given that youth in South Korean tend to delay the period of independence, being mostly economically dependent on their parents under strong familialism, it is concluded that their familialization are related to South Korea’s insufficient social policy measures in the institutional context. It is hoped that the results provide a clue to understand the characteristics of social policies for youth in South Korea at a preliminary level, while helping to seek policy alternatives.

고려시대 行旅와 遊覽의 소통 공간으로서 사원

김병인(Kim Byoung-In) 부산경남사학회 2010 역사와 경계 Vol.74 No.-

This study is intended to research the function and role of a temple as communication space on a trip or sightseeing in the Koryo Dynasty. A temple offered a traveller accommodation and protection, and played as a gateway. It was a place where a tired traveller could take a rest or sleep at night and avoid raindrops or the glaring sun on a journey, with a meal and drinking water served there. Travellers carried personal belongings for their journey, but it was difficult to carry drinking water for a long time. Thus, they needed a well or a place where they could get water. The help offered at a temple was not limited to only travellers; They could feed the cattle or a horse that they used for their transportation at the temple, too; especially, more essential in case of a temple located on the rough road or steep path. That is, the temple located at a main artery of traffic would partly take on the role of a station, where a station was not able to be built. Such convenience and help for travellers served at a temple basically came from the idea of mercy of Buddhism and charity of Confucianism. In the light of social welfare, a temple constructed temple buildings, planted shade trees, built a clinic for all creatures, made a bridge or a boat for traveller convenience, prepared guest rooms for accommodation, digged a well for thirsty travellers and built a public lavatory. Thus, it was believed that whoever would do such charitable acts would be entitled to get an easy passage into Paradise or pure land of Amitabha. People practically established such a temple based on the belief. In the Koryo Dynasty, men of letters and government officials enjoyed tour of Temple Jinkwansa, Seungasa, and Jungheungsa located in the middle of Mt. Samgaksan famous for beautiful scenery. They would enjoy beautiful scenery with music and liquor, be given to speculation, going a quiet walk or hiking and exchange mutual thought and ideas with poetic Buddhist monks, which can be said as "Communication" through various ways. Through such a tour, they practically enjoyed true communication; First, they communicated with themselves by training and practicing their philosophical thought and thinking, second; with acquaintances and friends by reading and studying at a temple, third; with illustrious Buddhist monks and famous Confucians or hermits by having a discussion with them, forth; communicated with Nature in the beautiful scenery. They tried to reach "Happiness of true concentration" through unification of "seeing with eyes" and "seeing reason in mind" about what they experienced. This can be said harmony of "calmness" and "movement" through oneness between external objects and self as well as communication between "mind" and "body". It was to experience the meaning of a Confucian saying, so called, "Those who are intelligent like the sea and those who are wise like mountains". Most tourists at that time had an intention of self-training and thinking as well as sightseeing itself in the beautiful scenery. Mutual understanding or communication was made among literary men, officials, Buddhist monks, famous Confucians and hermits, further more, there was no limit of any ideas among Confucianism, Buddhism, Zen, and Reason. Of course, the communication was practically made with a "tour as a practical action" and "independent space called a temple". As mentioned above, a temple served as communication space that helped travellers' passage and officials' tour as well as religious space. Thus, the study can be concluded that a temple had partly traffic and communication function in various ways as proxy for the government and made up for the government's weak control on the public in the Koryo Dynasty.