지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The Confucianists of the Chosun dynasty were the main composers of the classic Sijo. They expressed several aspects of Confucianism in their Sijo. For example, main Confucian moral rules (such as those concerning patriotism and filial piety), the teaching of moral rules to the people, the elegance of the Confucian scholar, Confucian studies, the eulogizing of the king or people, daily life or ethnic customs, etc. Among these different aspects of Confucianism, I looked at the characteristics of Confucian studies and persona in the classic Sijo and how they changed with the times.
Regarding the characteristics of Confucian studies, there are two kinds or ways of Confucian studies: the meditative way[居敬] and the logical way[窮理]. In the first half of the 16th century, Lee Hwang[李滉] expressed the meditative way[居敬] and the logical way[窮理] of Confucian studies in all of his Sijo, called Taosibigok[陶山十二曲]. In the second half of the 16th century, Go Eungcheok[高應陟] expressed the logical way[窮理] of Confucian studies in his Sijo, and Gueon Homoon[權好文] expressed the meditative way[居敬] of Confucian studies in most of his Sijo, called Hangeosipalgok[閑居十八曲]. Lee I[李珥] expressed both the meditative way[居敬] and logical way[窮理] of Confucian studies in most of his Sijo, called Kosangugokga[高山九曲歌].
In the 17th and 18th centuries, Sijo poets expressed mainly the logical way[窮理] of Confucian studies only, in the process of studying Confucianism theoretically in their several Sijos. And in the 19th century, Jo hwang[趙榥] expressed mainly the logical way[窮理] of Confucian studies in most of his Sijos, in order to protect Confucianism from heresy (i.e., Catholicism).
The personas in the Sijos which were composed in the 16th century were in accordance with Confucian studies, so they expressed great feeling of ecstasy. The personas in the Sijos which were composed in the 17th and 18th centuries were split from Confucian studies, so they made great efforts to understand Confucianism with absolute resolution. The personas in the Sijos which were composed in the 19th century were in danger of ideology, so they made great efforts, with firm resolution and deep sorrow, to safeguard Confucianism from heathenism.
I studied two aspects of the classic Sijo, the characteristics of Confucian studies and persona, but there still remain several aspects of the classic Sijos to study. We need to research the group of Sijos which concern the eulogizing of the king or people, and also the Sijos concerning daily life or ethnic customs, in order to elevate our level of understanding of the classic Sijos further.
Regarding the characteristics of Confucian studies, there are two kinds or ways of Confucian studies: the meditative way[居敬] and the logical way[窮理]. In the first half of the 16th century, Lee Hwang[李滉] expressed the meditative way[居敬] and the logical way[窮理] of Confucian studies in all of his Sijo, called Taosibigok[陶山十二曲]. In the second half of the 16th century, Go Eungcheok[高應陟] expressed the logical way[窮理] of Confucian studies in his Sijo, and Gueon Homoon[權好文] expressed the meditative way[居敬] of Confucian studies in most of his Sijo, called Hangeosipalgok[閑居十八曲]. Lee I[李珥] expressed both the meditative way[居敬] and logical way[窮理] of Confucian studies in most of his Sijo, called Kosangugokga[高山九曲歌].
In the 17th and 18th centuries, Sijo poets expressed mainly the logical way[窮理] of Confucian studies only, in the process of studying Confucianism theoretically in their several Sijos. And in the 19th century, Jo hwang[趙榥] expressed mainly the logical way[窮理] of Confucian studies in most of his Sijos, in order to protect Confucianism from heresy (i.e., Catholicism).
The personas in the Sijos which were composed in the 16th century were in accordance with Confucian studies, so they expressed great feeling of ecstasy. The personas in the Sijos which were composed in the 17th and 18th centuries were split from Confucian studies, so they made great efforts to understand Confucianism with absolute resolution. The personas in the Sijos which were composed in the 19th century were in danger of ideology, so they made great efforts, with firm resolution and deep sorrow, to safeguard Confucianism from heathenism.
I studied two aspects of the classic Sijo, the characteristics of Confucian studies and persona, but there still remain several aspects of the classic Sijos to study. We need to research the group of Sijos which concern the eulogizing of the king or people, and also the Sijos concerning daily life or ethnic customs, in order to elevate our level of understanding of the classic Sijos further.
목차
1. 서론
2. 유교 학문의 거경궁리적 성격
3. 시적 자아의 자기 실천적 성격
4. 결론
참고문헌
저자소개
[Abstract]
참고문헌 (0)
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UCI(KEPA) : I410-ECN-0101-2009-810-017363847