『世史正綱』과 經世

尹貞粉(Yoon, Jung-boon) 한국사학사학회 2004 韓國史學史學報 Vol.0 No.9

The Shih-shih cheng-kang(世史正綱, Correct Outline of History of the World), in 32 chuan(卷), covers the period from 221 B.C., the year marking the ending of the chaotic period of Warring States(403-221 B.C.) and the unification of China by Emperor Ch'in Shih-hwang(秦始皇, 259-210 B.C.), to 1368, the founding of the Ming dynasty by Chu Yüan-chang; a total of one thousand five hundred and eighty-nine years. Apparently, the Shih-shih cheng-kang was written in an imitation of Chu Hsi's T'ung-chien kang-mu(通鑑綱目) and Lü Tsu-ch'ian's(呂祖謙, 1137-1181) Ta-shih chi(大事記, Record of Important Events). So on the one hand, the Shih-shih cheng-kang took the T'ung-chien kang-mu as a model for applying the writing technique(筆法) of “praise and blame(褒貶)” and proceeded from the hidden counsel of the Ch'un-ch'iu(春秋, Spring and Autumn Annals). On the other hand, it followed the writing style of the Ta-shih chi and appended explanatory notes and remarks to most of its entries. However, Ch'iu's work is not merely an imitation; it has its own characteristics. Ch'iu's principle was “to clarify what is hard to understand and tosupplement what is not expressed in full detail.”In the preface, when Ch’iu is discussing his purposes in writing the Shih-shih cheng-kang, he states the aims of his book: to show the change of the world, and to record the origins of historical events. Ch'iu states also the “Great Principles and Main Themes” of this book--to rigorously differentiate between the Chinese and the barbarians, to establish the righteousness between the sovereign and the minister, to restore the proper relationship between father and son. According to Ch'iu's concept, the order of the world depended on the relationship between the Chinese and the barbarians. The order of the state depended on the relationship between the sovereign and his ministers. The order of the family depended on the relationship between the father and his sons. So, the order of the world directly affected the state; and the order of the state directly affected the family. Looked at from another angle, the family was a sub-set of the state; the state was a sub-set of the world. Therefore, the world, the state, and the family, were inter-related, directly or indirectly, and they affected each other. These three principles were probably derived from Ch'iu's main guiding theme--the clarification of the legitimacy of succession(正統). This study is focused on exploration of the motives for writing the Shih-shih cheng-kang, guiding principles and presentation of this book, and Ch'iu's historical thought.

가정연간(嘉靖年間) ‘대례의(大禮議)’에 대한 재고찰

윤정분 ( Yoon Jung Boon ) 중국사학회 2018 중국사연구 Vol.112 No.-

The expression ‘兄終弟及’ in the imperial edict of the late emperor written by Yan Tinghe is not logically possible to be translated as “succeeding Emperor Xiaojong 孝宗”, and this translation in reality resulted in the violation of the fundamental family relationship by neglecting the point of emperor's living father's succession in the case of Jiajing Emperor. The new officials ciritic against this translation was natural under the circumstances that the influence of Yangming school which especially emphasized filial piety on the basis of human empathy was increasing Therefore, The Great Ritual Controversy during the earliest three years after Jiajing emperor was enthroned was on one hand the new officials' logical presentation of problem against the orthodox rite declaring Jiajing emperor's succession of Xiaojong, and at the same time suggested a fundamental question on the Confucian ritual order. Therefore, the traditional perspective to understand the Great Ritual Controversy in the aspect of the political conflict between emperor's power and the grand secretariats' power or to generalize Yang Tinghe's faction as representing the right of grand secretary should be reconsidered. And perspectives estimating them innovative on the ground that they insisted on the cooperative administration of the emperor and subjects or emphasizing their connection with Donglindang also need much more positivistic analysis and research for them to be confirmed. Then the controversy between old officials and new officials entered into a new phase because of the problem of the emperor's father prince Xingxian's title and ancestral rite during the third and fourth year of Jiajing empeor. After the Great Ritual Controversy ended with the winning of the emperor and new officials against the old officials, the conflict between the political forces began to be exposed. One party adhered to the ritual order based on the ethics of Zhu xi school and the ancestral rites established at the time of dynastic foundation, while the other party intended to strengthen the authority of emperor by setting up a new royal lineage directly connected with Jiajing emperor himself. The former comprised most of officials and scholars who hoped the restoration of the grand secretary's authority and the realization of the ideal Confucian righteous government according to the principle of 'the cooperative rule of emperor and subjects'. Consequently the confrontation between the emperor's power and subjects' power did not rise in the period of Yang Tinghe's government, but late in this period. The new political force advocating Jiajing emperor's opinion on his father prince Xingxian's title and ancestral rite baldly pursued the construction of the autocratic power structure for emperor and implemented the politics for it through the large scale of exchange in the government personnel, which caused the resistance and the opposition of many officials and scholars. However, emperor and his faction pressed down the opposite force and opinions by taking advantage of the legal instrument especially after The Great Compendium Clarifying Ethical Norms was published. The autocratic political structure concentrated on the emperor was settled down and the emperor's political faction monopolized the government and politics excluding most of the new officials who had supported emperors' side in the ritual controversy at first. Thus The Great Ritual Controversy began with the ritual problem, but ended with the establishment of a new royal lineage and the construction of an autocratic emperor's political structure, and the emergence of a new political force supporting Jiajing emperor, which system caused the breakaway of the new officials who had supplied the ideological foundation for emperor on the ritual controversy under the emperor's neglection of politics and the privatization of the political power by emperor himself. The innovation pursued by the new officials stopped here, which might also mean the limit of the emperor-centered autocratic political structure in Ming China. The issue whether the politics after the Great Ritual Controversy would succeed to the innovative policy suggested by the new political force or would return to the traditional ritual order should be reexamined in the context of the real operation of politics and the dynamic relation among the different political forces.

구준의 『 세사정강 (世史正綱)』 에 대한 고찰

윤정분(Yoon Jung Boon) 중국사학회 1999 중국사연구 Vol.6 No.-

丘濬(1421-1495)在明朝宰輔中以`博極群書`著稱. 因而稱爲`當代通儒, 他不但文學上흔深的造詣, 而且曾參與흔多國家主辦的編纂工作. 他的學術, 以經世致用爲依歸. 他希望通過文字來振肅綱常, 改革朝政, 因此著作『大學衍義補』160卷, 對弘治朝的政治有一定的影響, 所以當時人稱他爲`中興賢輔`. 丘濬的經世觀不只表現政治方面, 他在史學方面也有卓越的成就. 他的『世史正綱』, 在明朝史學史上점有不가磨滅的地位, 開拓了明代史學發展的路向.『世史正綱』寫於成化十七年(1481), 至弘治元年(1488)刊行. 爲繼『春秋』·『通鑑綱目』以後的史學經典. 但『世史正綱』, 在近世鮮爲學者所注意, 這不但影響了評價丘濬在學術上的地位, 也是了解明代史學發展的一大缺陷, 再加上要更深的瞭解十五世紀的經世思想和學術之具體面貌, 硏究『世史正綱』是必要的工作. 『世史正綱』32卷. 始於秦始皇二十六年(BC.221)統一天下, 終明洪武元年(1368)春, 首尾凡 1,598年. 타的成書, 大體是방效朱熹(1130-1200)『資治通鑑綱目』和呂祖謙(1137-1181)『大事記』的體裁編纂而成. 同時타竝採用了『春秋』的褒貶筆法, `表其綱而繫以目`, 而且模倣『大事記』的解題, 在各條史事之後, 附添了評價. 以述己見. 在體裁上,『世史正綱』雖然是倣效『通鑑綱目』和『大事記』, 但타亦有獨特的特色. 타的特色就表現出在治史和對象方面. 尤其是在治史方面, 타就是以`顯而直`和`婉而正`. 在對象方面, 타竝不是賢人君子, 而是一般的學生小子. 可見『世史正綱』和『通鑑綱目』『大事記』, 在體裁和對象方面, 都有顯著的分別. 而最重要的, 是『世史正綱』著作, 在專明正統, 所以타的大旨有三點 : `嚴華夷之分`, `立君臣之義`, `原父子之心`. 丘濬認爲世道的安定與否, 可以分爲世·國·家這三方面來決定. 換句話說.『世史正綱』的撰作目的, 是要明白正統, 正天下·正國·正家, 伸張華華夷夷·君君臣臣·父父子子·男男女女的綱常關係, 所以『正綱』的意思, 就是要正倫常綱紀. 而『世史』的意思, 是天下的歷史, 也就是歷史上所慣用的王朝, 타包含十二世史 : 秦世史·漢世史·三國世史·晉世史·東晉世史·南北朝世史·隋世史·唐世史·五季世史·宋世史·元世史·明世史. 在各條史事之後, 附添的評論, 就是表現出丘濬自己的歷史觀. 타的主要內容, 是與六年之後寫成的『大學衍義補』之「正朝廷」·「正百官」篇有所完全一致, 提示了經世的策略. 由此可見, 『世史正綱』不只是歷史書, 也是包涵經世的大表著作.

『 대학연의보 』 의 조선 전래와 그 수용 ( 하 ) - 정조의 『 어정대학유의 』 를 중심으로 -

윤정분(Jung Boon Yoon) 중국사학회 2002 중국사연구 Vol.17 No.-

N/A

15세기 관료층의 국가관 : 「大學衍義補」의 "正朝廷"편을 중심으로 Study for "Rectifying the Imperial Court(正朝廷)" as the First Section of Ch'iu Chun's(丘濬) Ta-Hsueh Yel-I Pu(大學衍義補)

尹貞粉 德成女子大學校 1990 德成女大論文集 Vol.19 No.-

The focus of this thesis is a study for Ch'iu Chun's(1421-1495) Ta-Hsueh Yen-I Pu, which is an important work in Chinese statecraft learning and a valuable text for to administer society and to save the masses of people(經世濟民). The contents of his work explain Ch'iu Chun's views on government, and it also represents ideas of good government of officialdom in 15th century. The compilation of the Ta-Hsueh Yen-I Pu is meant to elaborate on the last two points of the eight items(8條目) stated in the Great Learning(大學)-the "ordering of the state(治國)" and "pacification of the world(平天下)". Chapter one traces the intellectual climate and trends in the mid Ming dynasty as a background for the compilation of the Ta-Hsueh Yen-I Pu. By establishing Ch'iu Chun's relationship with a number of eminent intellectuals of the time, this chapter argues that the Ta-Hsueh Yen-I Pu is a manifestation of his efforts to correct the unbalanced mid-15th century view on the omnipotence of the mind by emphasizing the usefulness of pragmatic learning and evidential scholarship. Chapter two discusses that Ch'iu's work is drawn inspiration from the Ta-Hsueh Yen-I, an important work by the late Southern Sung scholar Chen Te-His(眞德秀, 1178-1235). Both Chen and Ch'iu argue that the teachings of the Great Learning(大學) are beneficial for the cultivation of the self and also for the governing of the state, and embrace the way followed by the sages and the ancient kings for maintaining order. Especially they interpret the eight items of the Great Learning as aspects f "Substance(禮)" and "Function(用)", Chen exclusively focus on "Substance", but Ch'iu intend to deal with both "Substance" and "Function". Chapter three discusses certain important contemporary political situation and Ch'ius perception of them, by analyzing Ch'iu's political thought, especially his views and ideas of good government which have three element as contributing to the formatting of stable government : life(生), position(位), and wealth(財).

明初 타집법에 대한 考察

尹貞粉 德成女子大學校 1987 德成女大論文集 Vol.16 No.-

In the Ming Dynasty, Wei-So Army(衛所軍) was organized with two kinds of army: one was regular army and the other was irregular army. The regular army which was hereditary were conscriped from millitary service families(軍戶), but the irregular army was temporary were conscriped fron agricultural families(民戶). The law of conscription in the ming period was devided in many ways: that was Chong Cheng(從征), Gei-Fu(歸附), Duo-Ji(타集), Chiu-Ding( ) etc. Especially we found out that the Duo-Ji army was the most gravity of all Wei-So army in the Ming period. So a research for Duo-Ji army is very important problem, because it is not only to understand taxation and ruling structure but to understand character of Ming Dynasty.