고산(孤山) 윤선도(尹善道)의 정치활동과 경세론(經世論) = Kosan Yoon Sun-do in 17th century : From Critic To Calamity

다국어 초록 (Multilingual Abstract)

In 1616, a memorial of a young man shook the court of King Khang-Hae. He criticized the most powerful vassal Lee Yi-Chum for his autocracy. By the memorial all the court boiled with refutation and re-refutation. The young man was Yoon Sun-do from Haenam. This meaned the clash of the same party, Buk-in Party, and the omen of the decline of King Khang-Hae. As a result, Yoon went into exile during the reign of King Khang-Hae. Inspite of the exile, Yoon became the incarnation of the Righteous Public Opinion all his life.
After the Reformation of King In jo, Yoon became a teacher of Prince Bonglim, later King Hyojong. But he did not attend on King Injo in the Invasion of Qing China, he was criticized with his lack of royalty. In the reign of King Hyojong Yoon was recommended as a partner and adviser of Hyojong who had an idea of relatives-centered policy-making leadership. However the outbreak of Yoon which denunciated the influential leader Won Du-pyo made it impossible.
Yoon returned to the court in 1658 and claimed the reconstruction of the Jasan Academy which was built in memory of Jung Gae-Chung who was dead in relation to the conspiracy of Jung Yo-Lip. Doing this Yoon was speaking for the opinion of Honam literates and made the turning point of reunion of Buk-in Party in the name of Nam-in Party.
In the first year of King Hyeonjong Yoon consisted that Jayeidaebi had the three-year mourning for King Hyojong, and disputed the one-year mourning that was assisted by Song Si-yeol. This dispute became worse by Yoon's insistance that the one-year mourning meaned the blasphemy against King Hyojong. This dispute concluded to the one-year mourning at that time, but after fourteen years the second dispute on the ritual was started on the base of Yoon's insistance.
His opinion on the policy was pro-landowners. As a governer of town he insisted the old method and procedure for the measurement of land. The Current Issues dedicated to King Hyojong showed his attitude on reformation. His idea was similar to that of Song Si-yeol and Chusi. In this respect, it is difficult to jump to the conclusion that he was post Neo-confucianist.

목차 (Table of Contents)

• 1. 머리말
• 2. 청론(淸論)에서 논객(論客)으로
• 3. 예론(禮論)과 국정운영론
• 4. 맺음말
• 참고문헌

참고문헌 (Reference)

• 1 "효종실록"
• 2 고영진, "호남사림의 학맥과 사상" 혜안 2007
• 3 "현종실록"
• 4 "현종개수실록"
• 5 정호훈, "조선후기 정치사상 연구" 도서출판 혜안(연세국학총서39) 2004
• 6 오항녕, "조선의 힘" 역사비평사 2010
• 7 지두환, "조선시대 사상사의 재조명" 역사문화 1999
• 8 "인조실록"
• 9 "숙종실록"
• 10 "명재연보"
• 11 이정철, "대동법 - 조선 최고의 개혁" 역사비평사 2010
• 12 "다산시문집(茶山詩文集)"
• 13 "국역 미수기언"
• 14 박종우, "국역 고산유고" 소명출판 2004
• 15 "광해군일기"
• 16 이영춘, "茶山의 禮學과 服制禮說" 5 : 1998
• 17 李迎春, "第一次禮訟과 尹善道의 禮論" 1989
• 18 지두환, "朝鮮後期 禮訟 硏究" 11 : 1987
• 19 全炯澤, "朝鮮後期 奴婢身分硏究" 일조각 1989
• 20 오항녕, "朝鮮 孝宗代 政局의 變動과 그 性格" 9 : 1993
• 21 "推案及鞫案"
• 22 李迎春, "尤菴 宋時烈의 尊周思想" 2 : 1985
• 23 "孤山遺稿"
• 24 이종범, "孤山 尹善道의 出處觀과 政論" 대구사학회 74 : 29-59, 2004
• 25 "存齋集"
• 26 오항녕, "17세기 전반 서인산림의 사상－金長生･金尙憲을 중심으로" 8 : 1992