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
This study deals with the political characteristics of Taoist development under the reign of King Yejong.
The utilitarian policies to enrich and strengthen the kingdom had been carried out from the reign of King Sukjong. But when nine fortresses that had been constructed after the assault against the Jurchen had to be retroceded, King's leadership was damaged, and the policy should be changed. King Yejong and his advisor group devised the new policy to renovate the education and culture, and to stabilize the people's livelihood in order to save the difficult situation. They attached importance to the diplomatic relations with Sung China and the cultural import from there. They adopted Taoism as a part of that policy. They expected Taoist to pray gods for the salvation of the kingdom. Moreover, a idea of Taoist ritual Cho was that a king's ruling was ordained by Heaven. That idea had the effect of strengthening the status of king.
According to adoption of Taoism, Laotzu and Chuangtzu's thought spread much more in the Koryo society. Yi Jung YakㆍKwak YeoㆍYi Ja HyeonㆍJeong Ji Sang were the representative men who wanted to live as a Taoist hermit scholar. Taoism taught the freedom from avarice and to take delight in the Taoist Way. From a political viewpoint, it could become a idea that the tainted Munbeol Aristocrats Society should be reformed. In the Taoist political thought, so-called Doing Nothing, the virtuous ruling of the king involved the education and the selection of fit persons for bureaucrat, and frequent communications with bureaucrats intimately.
In a group of King Yejong's royal cronies, which was leaded by Han An In, there were many new rising officials who had studied not only Confucianism but also Taoism. They tried to solve the problems of the kingdom against such tainted aristocrats as Yi Ja Kyeom family party. They assumed critical attitudes toward the opinions to establish a new despotic system as well as to keep the old regime. They prefered to a balanced bureaucracy. But when Yi Ja Kyeom became to exercise decisive political power as King Injong's maternal grandfather, they were purged by him.
The utilitarian policies to enrich and strengthen the kingdom had been carried out from the reign of King Sukjong. But when nine fortresses that had been constructed after the assault against the Jurchen had to be retroceded, King's leadership was damaged, and the policy should be changed. King Yejong and his advisor group devised the new policy to renovate the education and culture, and to stabilize the people's livelihood in order to save the difficult situation. They attached importance to the diplomatic relations with Sung China and the cultural import from there. They adopted Taoism as a part of that policy. They expected Taoist to pray gods for the salvation of the kingdom. Moreover, a idea of Taoist ritual Cho was that a king's ruling was ordained by Heaven. That idea had the effect of strengthening the status of king.
According to adoption of Taoism, Laotzu and Chuangtzu's thought spread much more in the Koryo society. Yi Jung YakㆍKwak YeoㆍYi Ja HyeonㆍJeong Ji Sang were the representative men who wanted to live as a Taoist hermit scholar. Taoism taught the freedom from avarice and to take delight in the Taoist Way. From a political viewpoint, it could become a idea that the tainted Munbeol Aristocrats Society should be reformed. In the Taoist political thought, so-called Doing Nothing, the virtuous ruling of the king involved the education and the selection of fit persons for bureaucrat, and frequent communications with bureaucrats intimately.
In a group of King Yejong's royal cronies, which was leaded by Han An In, there were many new rising officials who had studied not only Confucianism but also Taoism. They tried to solve the problems of the kingdom against such tainted aristocrats as Yi Ja Kyeom family party. They assumed critical attitudes toward the opinions to establish a new despotic system as well as to keep the old regime. They prefered to a balanced bureaucracy. But when Yi Ja Kyeom became to exercise decisive political power as King Injong's maternal grandfather, they were purged by him.
목차
Ⅰ. 머리말
Ⅱ. 여진정벌 후 對宋關係의 진전과 도교 수용
Ⅲ. “隱逸”과 “理術”
Ⅳ. 韓安仁 일파의 정치활동과 그 성격
Ⅴ. 맺음말
〈ABSTRACT〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
고려 예종대 郭輿의 활동과 道敎
한국인물사연구
2011 .09
-
고려중기 李仲若의 생애와 도교사상
한국인물사연구
2010 .09
-
고려중기 예종ㆍ인종의 통치와 관료집단의 성격
한국인물사연구
2007 .09
-
고려 예종대 胡宗旦의 행적과 평가
한국민족문화
2017 .08
-
Next of “King”
Localities
2016 .11
-
고려전기 학사관부(學士官府)와 예종대의 학사직 운영
역사와현실
2012 .12
-
Taoism and Taoists : Its Essence and Development
Korea Journal
1986 .05
-
Taoism and Taoists : Its Essence and Development
도교문화연구
1987 .12
-
고려 예종의 통치행위에 나타난 유형적 특징과 그 정치적 배경
역사와경계
2011 .06
-
고려 道敎의 殿 · 色 · 所
사학연구
2012 .12
-
『리차드 2세』: 왕의 말과 왕의 트라우마, 그리고 왕권
신영어영문학
2013 .11
-
〈悼二將歌〉의 창작 배경 연구
국어국문학
2012 .04
-
한국도교 연구의 발전적 방향
도교문화연구
2001 .11
-
高麗前期 文學에 나타난 도가적 상상력
漢文敎育論集
2009 .01
-
現代 詩와 道敎思想 : 道敎思想의 現代的 意義와 變容을 中心으로
도교문화연구
2002 .04
-
조선시대 왕의 이중적 재현 : 인조대를 중심으로
한국학연구
2012 .03
-
新羅 哀莊王代의 政治變動과 金彦昇
한국고대사연구
2004 .06
-
숙종대 李元禎의 정치활동과 被禍
역사와실학
2009 .04
-
고려 충혜왕의 행적과 정치적 입장
한국인물사연구
2010 .03
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-911-018332493