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
Research on everyday life history in Korean began with the aspiration of making new histories from ordinary people instead of grand narratives and theories.
The author of the book described the birth, parenting, funeral, marriage, sex, hunger, disease, rumors, imaginations of Utopia, religion, shamanism, food, clothing, and housing of the Korean pre-modern period. He focused on national identities; the cultural peculiarities of the Korean people which existed before the Joseon dynasty accepted Neo-Confucianism from China. Of course, he stressed that Neo-Confucian culture and various traditions like Buddhism and Shamanism were mixed in the Joseon Dynasty, but the diversity of Korean traditions and their uniqueness were forgotten and pushed away as foreign Neo-Confucianism ideology was gradually embraced.
Above all, it is suggested that we have to reappraise the influence of Neo-Confucianism in the Joseon dynasty, because Neo-Confucianism was not just an ideology but a kind of religion. To understand the historical meaning of the diversity of Korean traditions and the mentalite of people during the Joseon dynasty, we have to explain the cultural and political purpose of Neo-Confucianism more precisely. The founder of the Joseon dynasty accepted Neo-Confucianism as a means of creating a better society and better life than previously existed. The people in the Joseon dynasty of course modified Neo-Confucianism in their own way and we have to describe of these people’s various appropriations.
Throughout this analysis of people’s discourses connected with semantic network of Neo-Confucianism, we are able to gain a thick description regarding the practical meaning and value of Korean cultural traditions.
The author of the book described the birth, parenting, funeral, marriage, sex, hunger, disease, rumors, imaginations of Utopia, religion, shamanism, food, clothing, and housing of the Korean pre-modern period. He focused on national identities; the cultural peculiarities of the Korean people which existed before the Joseon dynasty accepted Neo-Confucianism from China. Of course, he stressed that Neo-Confucian culture and various traditions like Buddhism and Shamanism were mixed in the Joseon Dynasty, but the diversity of Korean traditions and their uniqueness were forgotten and pushed away as foreign Neo-Confucianism ideology was gradually embraced.
Above all, it is suggested that we have to reappraise the influence of Neo-Confucianism in the Joseon dynasty, because Neo-Confucianism was not just an ideology but a kind of religion. To understand the historical meaning of the diversity of Korean traditions and the mentalite of people during the Joseon dynasty, we have to explain the cultural and political purpose of Neo-Confucianism more precisely. The founder of the Joseon dynasty accepted Neo-Confucianism as a means of creating a better society and better life than previously existed. The people in the Joseon dynasty of course modified Neo-Confucianism in their own way and we have to describe of these people’s various appropriations.
Throughout this analysis of people’s discourses connected with semantic network of Neo-Confucianism, we are able to gain a thick description regarding the practical meaning and value of Korean cultural traditions.
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UCI(KEPA) : I410-ECN-0101-2013-911-002849204