Early Joseon Dynasty Research Articles

The Organization of Naemyongbu System in the Early Joseon Dynasty

The Organization of Naemyongbu System in the Early Joseon Dynasty

조선전기 對日 銅무역 연구

조선전기 對日 銅무역 연구

화성 당성 출토 명문 기와의 편년과 성격

Dangseong Fortress(唐城) was utilized from the Three Kingdoms Period to the early Joseon Dynasty, and has a First and Second Fortress with different construction periods. Inside the Fortress, various facilities including buildings, water catchments, etc. have been identified, and especially a large number of the roof-tiles have been excavated. Among these roof-tiles, there are a large number of various Inscribed Roof-Tiles. In this paper, we have identified the production techniques and chronology of the Inscribed Roof-Tiles excavated from Dangseong Fortress, and have identified and interpreted the characteristics of the inscriptions. The production technique of Inscribed Roof-Tiles is characterized by the use of long striking plates and partial breaks on the sides. This is typical of the late Unified Silla to early Goryeo Dynasty. As a result of attempting a detailed chronology through the interpretation of production techniques and inscriptions, the period was divided into the late 8th century, the 9th century, the 10th-11th century, the 12th century, and the 14th century. In particular, a large number of Inscribed Roof-Tiles are identified as belonging to the late 8th and 9th centuries. Inscribed Roof-Tiles are categorized into place and administrative names, zodiac sign and era names, functional names, and uninterpreted. These inscriptions indicate the function and use of the building, such as the building group, buddhist temple, and guest house, as well as the time and commemorative content of the building. Dangseong Fortress of Inscribed Roof-Tiles were used in the First Fortress from the late 8th century. The inscriptions of this period were mostly related to place names or building functions, and the inscriptions were made with long striking plates without a square outline. In the 9th century, when a new secondary castle was constructed along with the installation of the Dangseongjin(唐城 鎭), it seems that monumental name tiles such as the 'Seongshin(城新)' name were produced. After the construction of the Second Fortress, Inscribed Roof-Tiles are mainly associated with the names of central departments and guest houses and government offices as centers of foreign exchange. Inscribed roof-tiles from this period retain the traditional long striking plates but use a new square outline. In the 10th, 11th, and 12th centuries, inscribed roof-tiles relating to government offices and guests can still be observed, but they disappear after the 14th century as they gradually lose their central function of cultural exchange.

Analysis of the purpose behind urban planning in accordance with the shifts in the centrality of Hanyang during the early Joseon dynasty

ABSTRACT During the Joseon Dynasty, the construction process of Hanyang (漢陽) underwent multiple cycles of suspension and resumption. While previous studies have often interpreted Hanyang as a city shaped by geographical specificity influenced by Confucianism and feng shui order, this study emphasizes how the initial urban plans diverged during the latter phases, highlighting how the trajectory of city planning evolved based on changing circumstances and conditions. This study employs an analytical approach to trace the evolution and adoption of the purpose behind the urban planning of Hanyang during the early Joseon Dynasty, focusing on the fact that facilities embodying the ideology and purpose of urban development are placed within the city center. Consequently, symbolic centers such as Gyeongbokgung Palace (景福宮), Jongmyo Shrine(宗廟), and Sajik Alter (社稷壇) were established following “Joorye (周禮),” “Gogonggi (考工記),” and feng shui order in Hanyang. However, geographical influences led to partial alterations in the plans, resulting in a curved and modified north-south axis. The development of Hanyang initially prioritized major internal facilities and roads; then it focused on the expansion of the city’s external territorial boundaries. This process, however, resulted in a lack of connection between the city center and its external boundaries. Subsequently, adjustments were made to the urban structure and connectivity by closing and relocating certain city gates. The construction of the Fortress Wall of Hanyang further fortified internal solidarity. The (former) Jongru Bell Tower was positioned at the center, surrounded by a market to enhance visual and spatial centrality. Following the reorganization of the road structures upon King Taejo’s reign, the Jongru Bell Tower’s location shifted to the intersection of the main arterial roads. This adjustment aimed to combine both mobile and spatial centrality. The Jongru Intersection, featuring a large pavilion, was constructed to reinforce its function as an intersection; citizens of Hanyang could thereby recognize this as its city center. The city center of Hanyang underwent transformations over different periods, considering its symbolism, geography, and transportation. In sum, Hanyang was initially constructed in adherence to feng shui and Confucian thought; then, urban development placed a focus on geographical centrality once the city territory was confirmed. Later, as roads were reorganized, centrality shifted towards crucial transportation points.

『조선왕조실록』에 나타난 ‘백정(白丁)’

Before the start of the Joseon Dynasty, nomads from various ethnicities entered the Korean Peninsula from the north. In the early Joseon Dynasty, the scattered inhabitants in the country, who were either the northern nomads or their descendants, began to be called Baekjeong. During the Joseon Dynasty, Baekjeong were primarily engaged in animal slaughter, leather manufacturing, crafting daily necessities from willow trees, and traveling to different villages to provide entertainment. To facilitate the integration of the Baekjeong with the natives, officials of the early Joseon Dynasty implemented several civilization policies, including allocating land for farming, registering them in the family register to encourage settlement, etc. Despite these efforts, Baekjeong were originally commoners but faced discrimination due to their status as outsiders in the early Joseon Dynasty, as they could not easily abandon their nomadic lifestyle. However, following the Imjinwaeran and the Byeongjahoran, the term Baekjeong underwent a change in meaning, evolving into a discriminatory label for individuals who no longer belonged to nomadic descent, but only worked in menial occupations such as slaughter and organic manufacturing, in a situation where they were completely assimilated with the native population. Baekjeong had the identity of northern nomads in the early Joseon Dynasty, but they played a significant role in shaping present-day Korean people through their assimilation with the native inhabitants of the Korean Peninsula.

일본 善光寺소장 조선 전기 白線描 '地藏十王圖' 연구

일본 善光寺소장 조선 전기 白線描 '地藏十王圖' 연구

조선초기 여진 귀화인 연구

조선초기 여진 귀화인 연구

A Critical Review on the Economic/Historical Image in the Early Joseon Dynasty

A Critical Review on the Economic/Historical Image in the Early Joseon Dynasty

고전소설에 나타난 삽입시 양상 연구

The purpose of this paper is to discuss the aspects of <Hasaenggiujeon> included in Shin Gwanghan's Gijaegii. As a research method, in order to examine the aspects of poetry inserted in classical novels, the author was considered and the genre recognition was considered in the literary style at the time, and six works inserted in <Hasaengkiwoojeon> were analyzed. The history of literature has developed from the lyrical genre to a major. Poetry inserted into classical novels shows the development of the narrative genre in an era where the lyric genre is active. Shin Gwang-han lived in the early Joseon Dynasty. At this time, it was an era centered on the lyric genre. <Hasaengkiwoojeon> belongs to a love story with a biographical character. In the story of a man and a woman meeting each other and overcoming obstacles and achieving love, the psychological description of the characters is very important. In the early Joseon Dynasty, narrative techniques representing the psychology of characters did not develop, and the role was replaced by inserted poems. It contributed to the completeness of the narrative by revealing the psychology of the character by taking advantage of the characteristics of the poem revealing the emotion.

The Appearance of Chwidu in the Early Joseon Dynasty and the Significance of its Installation —Focusing on the Chwidu at Taean—

The Appearance of Chwidu in the Early Joseon Dynasty and the Significance of its Installation —Focusing on the Chwidu at Taean—

풍수 경관으로 본 한강변 누정의 입지 연구

This study is to analyze the Feng Shui environment focusing on positions of pavilions, which were regarded as a dreaming space for the aristocracy called Sadaebu(士大夫) at that time in Han River by conducting location analysis for them and it is to suggest common characteristics of Feng Shui landscape. During the early Joseon Dynasty, in order to appreciate the landscape around Han River, the royal family and Sadaebu constructed pavilions, and they utilized pavilions as a measure to achieve an ideal space which is the unity of Heaven and Person called Cheonin Hapil from Neo-Confusion. They constructed them not just on a spot with aesthetically beautiful landscape but on a carefully selected location where Taoist Doctrine and Feng Shui theory were harmonious. They designed the pavilions to be filled with refreshing coolness of wind and flowing water beneath the pavilions. It is the pavilion that they showed themselves off and only masculinity existed with vigor. As they wanted to show off their power by building pavilions along Han River, people today wish to live in an apartment with a nice view overlooking Han River. It is verified because the locations where pavilions once stood have been changed into apartment complexes.

The Appearance of Chwidu in the Early Joseon Dynasty and the Significance of its Installation —Focusing on the Chwidu at Taean—

The Appearance of Chwidu in the Early Joseon Dynasty and the Significance of its Installation —Focusing on the Chwidu at Taean—

이병도의 ｢이조(李朝) 초기(初期)의 유학(儒學)｣(1930)과 조선 유학사 서술의 특징

이병도의 ｢이조(李朝) 초기(初期)의 유학(儒學)｣(1930)과 조선 유학사 서술의 특징

Existing Literature on Lee Ye(李藝), a Diplomat to Japan in the Early Joseon Dynasty, and Directions for Future Research Direction

Existing Literature on Lee Ye(李藝), a Diplomat to Japan in the Early Joseon Dynasty, and Directions for Future Research Direction

조선 전기 訴冤제도의 변화

This study looked at the changes in the Petition system[訴冤 制度] in the early Joseon Dynasty from the perspective of the document administration of Shinmungo[申聞鼓]. The purpose of installing Shinmungo was to communicate with the people. If the information received through Shinmungo was judged to be reasonable, the government reflected the opinion. As the system was reorganized and society stabilized, Shinmungo focused on resolving individual grievances. This was because unexpected conflicts arose as society became more complex. Shinmungo operated for the 15th century under the motto of ‘resolving individual grievances’. Excluding the early days of the installation, Shinmungo was virtually administrative. So, getting the paperwork right was important. Beating the drum was a symbolic act to announce that personal grievances had been taken over by the king. Complaints received were documented and reported to the king. Complaints that came up through this process were referred to as ‘Shangheon[上言]’ or ‘Shinmungo Sangeon[申聞鼓 上言]’. During the reign of King Seongjong, regulations related to Sinmungo were simplified. This led to an increase in the use of the Petition system by the people. The stagnation of the Petition system and the cumbersomeness of the process caused an increase in the striking gong system to complain any grievances. Striking gong system to complain any grievances was able to communicate directly with the king by bypassing and transcending the system. While listening to the complaints of the people, the government guided them to follow the established wish system, such as Shinmungo.

고려시대 『佛頂心陀羅尼經』의 간행과 판본 분석

This study examined Chinese edition and records of a Korean institution based on previous studies and actual examination of the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā. In conclusion, following points have been discovered.
 First, the Sūtra of Great Dhāraṇī of the Uṣṇīṣa-cittā is categorized as Wigyeong(僞經) as it was established during the Tang Dynasty and its structure follows three volumes and one edition; different signatures were marked according to content of each volume.
 Second, there are Chinese character editions and Seoha editions discovered in Dunhuang, Xia, and Turpan. In particular, Gyeongdang(經幢; a sculpture with engraved scripts in a tower-style stone) style was popular in the 11th and 12th centuries during the Liao Dynasty and Jin Dynasty.
 Third, in the 12th century (year of 1150, 1156, and 1166) of Korea, Jumun(呪文) of ‘Buljeongsimjineon(佛頂心眞言)’ in Dharani Chongjijip(摠持集; compiled edition of Dharanis) is listed in Siddam characters. These records were discovered in Vairocana Buddha statue in Haeinsa Temple and the editions of the year of 1156 and 1166 consist of in 47 chapters engraved by ‘Jonsim(存心)’ and Eonpyeong(彦平)’, respectively. Among these editions, there is Beomseo Chongjijip prayed by Jahwa(資華) of Bupsoo Temple(法水寺) and the edition in 1150 was corrected and published by Sawon(思遠) in Gwangjaepo(廣濟鋪), a place where old Pyeong was.
 According to 『History of Goryeo(高麗史)』, Buljeongsimdoryang(佛頂心道場) was held frequently as a Buddhist event to protect the country from war and natural disasters. Three volumes structure can be witnessed in the early 13th century and most of the existing books are designed with portability. It is suggested that these books were created to hope for safety from the war against Mongolia and the military coup. Such practice reflects the background of the time, when esoteric Buddhism was popular among public.
 Fourth, in the early Joseon Dynasty, there are small-sized books created based on the Goryeo editions to treat and prevent individuals’ disease, disasters, and bad luck. In 1485, the royal kingdom published a woodblock edition with a plaque based on the edition of Ming Dynasty of China for the well-being of the royal family and prosperity of the descendants. During this time, Eonhae edition was printed with Eulhae metal type. This edition was published until the 17th century with slight variations in a myraid of local temples. However, the style on Eonhae portion remained the same.
 Fifth, the titles of the three volumes of the scripture are different and the marks in each volume appear differently by periods and editions. The first volume lists the virtues of Dharani as Avalokitesvara Bodhisattva pledges to Sakyamuni Buddha; the second volume mentions the virtues and protection gained by memorizing and offering this scripture all the time; and the third volume includes Dharani’s virtues with four spiritual examples. In other words, it includes stories about people eliminating their sins from their previous lives, woman born as a man, healing diseases, defeating evil, getting pregnant, protecting mothers and living in paradise through Dharani.
 Sixth, this Dharani was engraved and distributed not only in three volumes but also in the form of a single sheet with Jumun(呪文) since the Goryeo Dynasty, and was mainly engraved at local temples in response to the demand of the private sector in the late Joseon Dynasty. As the time goes by, Hanmuneum, Siddam character, and Hangeuleum were selectively applied to Jumun(呪文) as needed and its writing styles including but not limited to Hapja(合字; combined characters), Byeonggi(倂記; write both Hangeul and Hanja character sounds in orderly manner), Gujeolpyosi(句節表示; read by character segments), Jangdaneum(句節表示), Seongjopyosi(聲調表示; high and low character sounds) varied by the ed

변동론과 지속론 사이에서: 정두희의 조선전기사 연구

변동론과 지속론 사이에서: 정두희의 조선전기사 연구

별내면 청학리 일대의 공간성 변천 연구

The Cheong-hak-ri Area of Byeol-nae-myeon, Nam-yang-ju, once known as Dogok(陶谷), is steeped in history, having been inhabited by the Ui-ryeong-Nam clan(宜寧南氏) from the Joseon Dynasty to the present. In the late Joseon Dynasty, Nam Yong-ik(1628-1692), who held the position of I-jo-pan-seo(吏曹判 書), managed several villas here and interacted with his colleagues. Su-rak-mountain(水落山) Ok-ryu Waterfall(玉流瀑布) and the Gan-pok-jeong(看瀑 亭) built next to it became a kind of marker symbolizing Ui-ryeong-Nam clan and Nam Yong-ik.
 The reason why the Ui-ryeong-Nam clan of Ui-ryeong(宜寧), Gyeong-sang-nam-do, formed a settlement and seon-yeong(先塋) in Dogok was that Nam-jae(南在, 1351-1419) and Nam-eun(南誾, 1354-1398) were granted sa-pae-ji(賜牌地) and Large farmland(田莊) in the early Joseon Dynasty. Then, starting with Nam Hyo-ui(南孝義, 1474-1551), its character as a clan village(集姓村) became clear, and in the late Joseon Dynasty, Nam Yong-ik, who was at the beginning of the No-ron(老論) Gyeong-hwa-se-gok(京華世族), traveled back and forth between Seoul and his hometown.
 Nam Yong-ik traveled back and forth between Seoul and his hometown, seeking refuge in his hometown whenever he was in political hot water. After the age of 50, when he actively advocated for seclusion, he concentrated on building a separate houses, assuming that he could return to Seoul. The real guardians of the land were his Bang-gye(傍系) descendants, who farmed, lived, and maintained their daily lives there.
 It is believed that life in Se-geo-gi(世居地) was similar until the 80s, when rural villages centered on the same sect were maintained. Throughout the Japanese occupation, the Korean War, and modernization, clan village(集姓村) remained culturally unchanged until the 90s, when a turning point occurred. At the core of the transition was a change in the form of housing: apartments. As a large number of anonymous people quickly moved in, taking up space on the ground and in the air, the neighborhood's character as a village community was quickly eroded.
 When the village community collapsed, so did the tradition of nickname of house (宅號), which lasted until the 80s. Now, those who remain live in an era of communal housing, where people call each other □dong □ho. This article, which aims to be a study of spatiality, concludes by record the nickname of house, which few people will remember. This could be a meaningful task if we reflect on the disappearance of urban and suburban clan village over the course of modern history.

조선시대 인천(仁川) 용유도(龍流島)의 역사지리와 명승경관

Yongyudo Island(龍流島) in Incheon(仁川) is originally an island in Eulwang-dong, Jung-gu, Incheon.
 Yongyudo Island was reclaimed land, merged with Yeongjongdo Island(永宗島) after Incheon International Airport was built. Still, during the Joseon Dynasty, it functioned as a significant island in the West Sea and was valued. Many historical records have been handed down, and the place's name remains so that you can guess the status of the past. Accordingly, this article examined records of historical characteristics and scenic spots based on the literature data of Yongyudo Island and shed light on the appearance of Yongyudo Island in the past. Yongyudo Island has been inhabited since the Goryeo Dynasty and was recognized as a significant island for the country. In particular, it is possible to move by land at low tide, so you can see the situation of sharing the history with the islands around Yeongjongdo Island. In the early Joseon Dynasty, a state-run ranch was established on Yongyudo Island. It can be seen that the Dun(屯) was installed on Yeongjongdo Island in the late Joseon Dynasty, and its function was increased, and it was referred to as Maseong(馬城) at the end of the Joseon Dynasty. Meanwhile, various records to look around Yongyudo Island are also confirmed. The people made salt their main business, and records of the natural environment are also confirmed. It helps to understand the appearance of the West Sea islands in the past.
 Yongyudo Island attracted attention for its unique scenery among various islands in the West Sea. It can be seen that Yongyudo Island was recorded as a representative island in a poem written in the West Sea area in the late Joseon Dynasty. Kim Jong-su(金鍾秀), Lee Yun-yeong(李胤永), and others went on a tour of Yongyudo Island in the 18th century. When They reached Yongyudo Island, they were fascinated by the scenery when they saw Yeogiam(女妓巖). Still, they failed to land due to heavy rain and returned to Wolmido Island(月尾島) to decorate the cultural history of the West Sea tour that will go down in history. Meanwhile, Choi Hyeon-gu(崔鉉九) sang the beauty of ｢The Eight Scenic Views of Yongyudo(龍游島八景)｣ as a poem. Today, it is the predecessor of the Eight Scenic Views of Yongyu and is an essential material for understanding the beautiful scenery of Yongyudo Island in the past.

조선시대 『심경(心經)』 연구의 흐름과 분기(分岐)

This paper examines the role of the times by distinguishing the process of accepting and studying Xinjing and the Simgyeongbuju from the early to the middle of the Joseon Dynasty and the differentiated aspects into the occasion of Jewanghak of the early Joseon Dynasty and the occasion of Xinxue of the mid-Joseon Dynasty. When it was first accepted in the early Joseon Dynasty, Xinjing was mainly discussed in contests as one of the process of studying the scriptures for the king's cultivation. On the other hand, in the middle of the Joseon Dynasty, as Simgyeongbuju was introduced and popular, it was mainly understood as a scripture that explores general principles for cultivating the mind. Xinjing from China was brought into Joseon and began to be read, it was used as a textbook for contests in the early days, and was used as a textbook for ‘Jewanghak’ for the training of emperors, having a close relationship with political thought of Joseon. However, with the passage of time, Simgyeongbuju was introduced, and Xinjing functioned as a realistic and in-depth textbook of Xinxue for Confucian intellectuals to cultivate their minds, and as a writing that suggested lessons. Furthermore, as Simgyeongbuju was studied by the school of Toegye and the school of Giho, various theoretical disagreements arose. In short, in the early Joseon period when Xinjing had a strong meaning as a royal training book for ruling as a book of kingship and governing, while theoretical discussion for mind cultivation was weak, in the middle of Joseon Dynasty, it was a period of respectable literature, morality, and morality. It can be said that it is characteristic that it suggests a general method of cultivating the mind through theoretical differentiation such as the urban theory and the theory of selfishness.