Kim Woo-ong′s The awareness of Yuan-dynasty's history and 『Xuzizhitongjiamgangmu』(『續資治通鑑綱目』)

In-bok Yi
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引用次数: 0

Abstract

In the early Joseon Dynasty, the influence o f Wondae NeoConfucianism introduced at the end of the Goryeo Dynasty, the situationoriented Hwaigwan held by intellectuals at the end of the Goryeo Dynasty, and the Yuan Dynasty was recognized and positively evaluated. In Seongjongdae, there was a tendency to emphasize the legitimacy of the Confucianism of Namsongdae, and Hoanguk's Chunchuho Clan Exhibition began to attract attention. The race-oriented white crown and orthodox theory, represented by Namsongdae Juhee and Hoanguk, spread to intellectuals through King Seongjong and Jungjongdae, and based on this, Chinese history accounts such as Kim Woo-ong's Sokgangmok and Jeong-gu's History began to appear. Among them, Kim Woo-ong's Sokgangmok was compiled based on the orthodox theory, pointing out that Sang-ro's Gangmok sequel, which was mainly used as a textbook for Songwonsa Temple, was orthodox, and that the history of the Yuan Dynasty was not orthodox. Kim Woo-ong criticized the fact that Sang-ro's Gangmoksokpyeon does not conform to the ritual of the runner, and edited Sokgangmok. As the Yuan Dynasty, which was recognized as orthodox in the Gangmoksokpyeon, was not recognized as orthodox in Sokgangmok, much of the history of the Yuan Dynasty, which corresponds to Volume 12, was calculated. Sokgangmok did not recognize the legitimacy of the circle, so it was from 1293 The records until 1368 were recorded in small letters, and the national title and myoho were written, but the name of the county were written instead of the name of the county, revealing that the circle was painless. In addition to the basic sympathy of the Yuan Dynasty, such as the emperor and high-ranking government officials, the rebellion of Jaein and Wonmal was recorded in detail, emphasizing the instability of the reign because Won was not orthodox. Kim Woo-ong began the compilation of Sokgangmok in November 1591 (the 24th year of King Seonjo's reign), and completed Sokgangmok in March 1595 (the 28th year of King Seonjo's reign). However, Sokgangmok was not published for a long time after its completion and remained an abstract. In 1771, Sokgangmok was printed, and in 1808(8th year of King Sunjo), Kim Han-dong corrected the errors in the draft of Sokgangmok and published it as a woodblock. Lee Hang-ro paid attention to Sokgangmok, which does not recognize the tradition of Won, and compiled Hwagangmok, focusing on Yujunggyo and Kim Pyeongmuk. Although "Hwagangmok" did not recognize the circle as orthodox, "Sokgangmok" emphasized the distinction of Hwai and the pain of the circle by strictly revising the part that does not fit Ju-hee's "Gangmok" narrative without acknowledged the circle as orthodox.
Kim Woo-ong′s The awareness of Yuan-dynasty's history and 『Xuzizhitongjiamgangmu』(『续资治通鉴纲目』)
在朝鲜初期,高丽末年引进的元代新儒学的影响、高丽末年知识分子所持的时势观、元朝的影响都得到了认可和肯定。在成宗台,出现了强调南松台儒学正统性的趋势,并开始引起人们的关注。以南松台居喜、桓国为代表的民族主义白冠和正统学说通过成宗王、中宗台传播到知识界,并以此为基础,出现了金宇雄的《西江木》、郑氏的《史》等中国史书。其中,金宇雄的《西江牧》是根据正统理论编纂的,指出主要用作松元寺教材的相鲁的《西江牧续》是正统的,而元代的历史不是正统的。金宇雄批评了尚鲁的《江木束束》不符合跑步者的惯例,编辑了《江木束束》。在《江木释谱》中被认为是正统的元朝,在《西江木》中被认为是不正统的元朝,因此,第12卷对应的元朝历史的大部分内容被计算出来。西江木不承认圆圈的合法性,所以从1293年开始,直到1368年,都用小写字母记录,并写了国号和myoho,但没有写郡名,而是写了郡名,这表明圆圈是无痛的。除了对元朝的基本同情,如皇帝和高级政府官员之外,还详细记录了在和的叛乱,强调了元朝统治的不稳定,因为元朝不是正统的。金宇雄从1591年11月(宣祖24年)开始编纂《西江牧》,并于1595年3月(宣祖28年)完成了《西江牧》。但是,《束江木》在完成后很长一段时间没有出版,一直是摘要。1771年,《西江木》被印刷出来,1808年(顺祖8年),金汉东修改了《西江木》草稿中的错误,将其作为木刻版出版。李行老关注的是不承认元朝传统的西江牧,编纂的《花江牧》以柳中桥和金平牧为中心。《花江木》虽然不承认圈是正统,但《束江木》在不承认圈是正统的情况下,严格修改了与周熙的“江木”叙述不相符的部分,强调了惠的区别和圈的痛苦。
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