Hong Daeyong Research Articles

조선 후기 화이론(華夷論)의 전개와 중화관의 충돌

The primary goal of late Joseon intellectuals was to establish the identity of “Joseon Chunghwa” and fill the void left by the fallen Ming dynasty in China. However, this proved to be a challenging task for the kingdom located outside mainland China. Despite the efforts of the literati to bridge the gap between Joseon culture and the ideal Chunghwa by aligning its rites and institutions, the differences in geography and customs between the idealized China and Korea were evident.BRIn an attempt to provide concrete evidence of Korean Chunghwa, some intellectuals tried to prove that the Korean peninsula shared the geographical characteristics of mainland China. This trend in Korean geography and history was part of the larger effort to support the idea of Korean Chunghwa in late Joseon. However, when Western knowledge of the round earth was introduced and the belief in the geographic center of China was challenged, the idea of geographical-based Korean Chunghwa also faltered.BRAn alternative approach was the moral-based one. The idea was that if a society’s agents could reach their full ethical potential, then it would achieve cultural Chunghwa. Local customs and institutions were undeniable in Korea, but ethical behaviors could reach a universal value not limited by temporal or regional conditions. The Nakron school, which developed its theoretical position to subdivide the process of moral agency and expand the range of agents, especially advocated that the universal merit of reason and the human mind could be the basis for Chunghwa.BRHowever, the idea was met with controversy when applied to Qing China, as Qing could been also recognized as the rightful Chunghwa in the same way, which was highly opposed by Joseon literati. is disagreement is exemplified by the controversy surrounding Hong Daeyong, who rejected the geographical-based idea of Chunghwa in favor of the cultural one, causing conict among his friends and colleagues.

한문 한글 ‧ 기록 비교를 바탕으로 한 고전 문화 교육의 필요성

Based on the data of Hong Dae-yong's 'Yon-haeng-rok' records, “Yeonki(燕記)” and “Eulbyeongyeonhaengrok(乙丙燕行錄)” this study compares the characteristics of Classical Chinese and Korean Language records of the same experience and emphasizes the need for classical cultural education. First, the main point of “Yeonki(燕記)” was in “Theme,” and the main point of “Eulbyeongyeonhaengrok(乙丙燕行錄)” was in “The Journey.” Second, if “Yeonki (燕記)” had a thesisal approach to a specific topic, “Eulbyeongyeonhaengrok(乙丙燕行錄)” described a personal story. Third, “Yeonki(燕記)” gave a relatively realistic description, and “Eulbyeongyeonhaengrok(乙丙燕行錄)” gave a relatively figurative description. Through these materials, it is necessary to teach learners the aspect of classical culture that writing with different purposes and methods coexisted depending on the language, and it is desirable to help them see the reality of culture in three dimensions.

A Study on Korean Religions from the Viewpoint of Globalogy －Focused on Hong DaeYong(洪大容)’s Dialogue in the Eusan Mountain(醫山問答) and Gaebyeok Religions－

A Study on Korean Religions from the Viewpoint of Globalogy －Focused on Hong DaeYong(洪大容)’s Dialogue in the Eusan Mountain(醫山問答) and Gaebyeok Religions－

The Significance of Hong Dae-Yong in the History of Thoughts on Confucian Classics, Approached by “Noneo muni”: Opening Up a New Interpretation Horizon Differentiated from Traditional Interpretations

이 글은 ｢논어문의｣를 분석하여 홍대용이 조선경학사상사에서 지니는 의의를 살핀다. 홍대용은 유가에서 받드는 인물들의 권위와 이들에 관한 주석의 권위에서 벗어나 『논어』를 이해했고, 그 권위에 균열을 내는 도구로 상식과 유가 이념을 취했다. 그동안 문제 삼을 수 없었던 대상을 문제 삼으면서 경문의 본래 뜻과 상관성이 약한 불필요한 논의에 경종을 울리고, 공자를 현실을 살아간 한 인간으로 되살려 내고, 유가의 성인을 높인다면서 오히려 유가 이념에 배치되는 논의로 귀결되는 폐단을 드러냈다. 이러한 홍대용의 비판 작업은 유학에 대한 반발이 아닌 오히려 유학이 그간 간과했던 유학의 본래 정신 즉, 현실에 근거해 마땅함을 평가해야 하고, 군신과 부자의 도리에 어긋남이 없어야 한다는 정신을 환기시키는 작업이었다. 새로운 비판점에 선 시도였던 만큼 그 깊이는 부족했으나 홍대용의 경학사상사적 위치에서 깊이까지 요구하는 것은 무리일 것이다. ｢논어문의｣를 통해 살펴본 홍대용의 경학사상사적 의의는 유가적 권위로부터 자유로운 입장에서 경험적 상식과 유가 이념에 근거해 경문과 주석을 비판적으로 검토함으로써 새로운 경학 흐름을 만들어 갈 교두보를 마련했다는 데에서 찾을 수 있다.

조선 후기 기술 지식의 실용성: 제지(製紙) 관련 지식을 통해 본 실학(實學)

This paper discusses the practicalities of late Joseon “practical studies (實學),” focusing on the works of several scholars who produced new knowledge about papermaking in the eighteenth and nineteenth centuries: Hong Daeyong(1731-1783), Bak Jiwon(1737-1805), Bak Jega(1750-1815), Yi Huigyeong(1745-1805), and Seo Yugu(1764-1845). These scholars showed deep interest in this mundane technique, as could be seen through their communication with each other. While their works touching on techniques of producing things have been largely characterized as “empirical,” “practical,” and “proven,” this paper argues that their method to pursue “practical studies” and their meaning of practicalities (實) were quite different from what we can expect from the terms “seeing and hearing (見聞),” and “proving by experience (徵驗).” Their main way of “seeing and hearing” was through texts that helped them know the right way of the ideal sage rule, and their “proving” was to confirm their informed faith in the right ways proven in previous texts. The practicalities that they obtained and aimed were thus not through the actual observations of technical realities in Joseon papermaking, but mostly through their intellectual politics.

Variation of the Concept of Hwa-Yi(華夷) Surrounding Confucius ‘Leaving for Gu-Yi(九夷)’ or ‘Coming to Gu-Yi’

구이(九夷)에 대한 공자의 말은 다양하게 읽혔다. 오랑캐를 배척하는 모습으로 해석되거나 반대로 고귀한 오랑캐를 인용하여 중국을 비판하는 의미로 해석되었다. ‘구이로 떠나겠다’는 말은 후자를 대표한다. 그러나 ‘구이로 떠나는 공자’는 조선에서는 ‘구이에 오시는’ 모습으로 역전되었다. 14세기 이후 지식인들은 ‘기자가 조선을 교화했다’는 옛 전설과 ‘공자가 오시고 싶어했다’는 말을 연결하여, 조선이 오래 전부터 문명화된 곳이었음을 증명하였다. 18세기 노론 학계에서는 또다른 변용이 있었다. 노론의 한 갈래였던 호론에서는 조선을 특수화하는 이론을 구축하였다. 한원진은 공자가 ‘동쪽’으로 오고자 했음을 강조하며 조선만이 문명이 될수 있고, 서북 지역의 오랑캐 – 암묵적으로 만주족 – 들은 원천적으로 문명화될 수 없다고 보았다. 낙론은 달랐다. 서종화는 덕성이란 점에서는 중화와 오랑캐의 구분이 무의미하다고 주장하였다. 홍대용은 오랑캐와 중화의 상호인정을 촉구하였다. 마침내 그는 ‘동쪽으로 떠나는 공자’를 ‘서북으로 떠나는 노자’와 연결하여, 사상과 지역에 구애받지 않는 보편 평등을 강조 하였다.Confucius’ words on Gu-Yi(九夷, nine barbarians in the east) were read variously. They were interpreted as the rejection of barbarians, or on the contrary, as criticism of China by quoting the noble barbarians. The word ‘leaving for Gu-Yi’ represents the latter. However, in Joseon, ‘Confucius who will leave for Gu-Yi’ was reversed to ‘Confucius who will come to Gu-Yi’. Since the 14th century, the intellectuals have proved that Joseon had long been a civilized place by connecting the old legend of ‘Gija(箕子) enlightened Joseon’ with ‘Confucius wanted to come’. In 18th century Noron academia, there were another variations. Horon(湖論, a branch of Noron) built a theory of specializing Joseon. Emphasizing that Confucius’ coming to ‘east’, Han Wonjin argued that only Joseon could be a civilization, and that the barbarians of the north and west - implicitly Manchurians - could not be civilized at all. Nakron(洛論) were different. Seo Jonghwa argued that the distinction between the civilized and barbarian was meaningless in the sense of virtue. Hong Daeyong urged mutual recognition of the civilized and barbarian. Finally he linked ‘Confucius leaving for east’ with ‘Laotzu leaving for north and west’, emphasizing universal equality regardless of thought and region.

Misunderstanding and Truth around Hong Dae-yong

Misunderstanding and Truth around Hong Dae-yong

The meaning of Hong Daeyong’s criticism about Kim Chang-Hup’s Study on Shih-ching

본고는 노론 낙론계에 속하는 삼연 김창흡의 시경설에 대해 같은 계열의 후학인 담헌 홍대용이 평한 ｢시전변의｣를 대상으로, 담헌이 삼연의 시경설을 평가한 특징과 의미를 서술한 논문이다. 결과적으로 볼 때 삼연의 시경설에는 부분적이긴 하지만 탈주자적인 면모가 엿보임을 확인할 수 있으며, 담헌의 경우 개별 시편의 이해나 시경학 총론의 입장에서 삼연의 설을 일부 수용하지만 상당수의 시편의 경우 주자의 시경설 안에서 해석하려는 경향이 있음을 알 수 있었다. 그리고 각자의 성격적인 측면에서 삼연의 경우 학술이나 사고방식 면에서 보다 개방적인 시각을 보이고 있음에 비해, 상대적이긴 하지만 담헌은 보다 온건하고 보수적인 측면이 있음을 확인할 수 있었다. 그리고 세부적으로는 담헌이 평한 부분은 총 서른네 편인데, 이 중에서 타당하다고 본 것은 열 한 편이고 일부만 타당하다고 본 것이 열 편이며, 삼연의 설이 잘못되었다고 본 것이 열세 편이다. 이를 볼 때 삼십 퍼센트 정도는 삼연의 설이 옳다고 보았으나, 나머지 칠십 퍼센트 정도에는 보완과 수정의 필요성을 제기하고 있다. 이러한 결과를 놓고 볼 때, 담헌의 비평은 기본적으로 주자와 삼연 사이에서 나름의 균형을 유지하면서 보다 타당한 견해를 선택하는 방향으로 이루어졌다고 총평할 수 있다. 다만 담헌이 삼연의설에 부분 부정하거나 전면 부정을 한 경우 주자의 설을 따르는 경향이 많다는 것인데, 이런 경우에는 삼연보다는 주자의 설을 옹호하는 입장에 있음을 확인할 수 있었다.This research focused on Hong Daeyong(洪大容, 1731~1783; penname: Dam-heon)’s 詩傳辨疑 which Hong Daeyong who belonged to Nakschool of Noron evaluated Kim Chang-Hup(金昌翕, 1653~1722; penname: Samyeon)’ s study of the Book of Odes(Shih-ching, one of the Confucian classics), and was written with the purpose of evaluation of characteristics and meaning about Sam-yeon’s study of the Book of Odes. As a result, there was partially new aspect from Chu Hsi(1130~1200) in Sam-yeon’s study of the Book of Odes. However, in case of Hong Daeyong, he had a tendency to translate within the view of Chu Hsi in terms of Micro and Macro aspect. Then, although Kim Chang-Hup had more open minded attitude in terms of academic tradition and thought patterns, Hong Daeyong seemed to have more modest and conservative. In detail, Hong Daeyong evaluated all 34 works, however, he viewed reasonable as 11 works, partial reasonable as 10, and not correct as 13 works. It can be seen 30 percents as reasonable, but 70 percents as needed of supplementation and correction. With given results, Hong Daeyong had a balance between Chu Hsi and Kim Chang-Hup, and he chose more reasonable view. However, Hong Daeyong had a tendency to follow Chu Hsi’s point of view about the study of the Book of Odes, when Hong Daeyong tried to partial deny or total deny of Kim Chang-Hup’s opinions. In the comparison with the study about the Book of Odes, Hong Daeyong’s point of view about the Book of Odes was more lean on Chu Hsi’s opinion rather than Kim Chang-Hup’s.

The Differences between Neo-Confucianism and Abandoning Neo-Confucianism about the Cognitive Subject and the Cognitive Object : As the Center on the Comparative Study of Zhu Xi and Hong Dae-Yong

The Differences between Neo-Confucianism and Abandoning Neo-Confucianism about the Cognitive Subject and the Cognitive Object : As the Center on the Comparative Study of Zhu Xi and Hong Dae-Yong

The Comparative Study of Zhuxi's Verification Theory at the Junior Levels and Hong Dae-Yong's Verification Theory

The Comparative Study of Zhuxi's Verification Theory at the Junior Levels and Hong Dae-Yong's Verification Theory

Exchange of poetry between Korean and Chinese intellectuals : Focused on Hong Dae-yong(洪大容) and Kwak jib-hwan(郭執桓)

본고는 洪大容과 郭執桓을 중심으로 韓中 知識人의 詩文 交流 실상을 살펴보았다. 홍대용은 연행에서 수많은 중국 지식인을 만나 교유하는데, 北京에서 만난 지식인은 杭州의 嚴誠&#65381;潘庭筠&#65381;陸飛 등이고, 三河에서 만난 지식인은 鄧師閔&#65381;孫有義&#65381;趙煜宗 등이다. 홍대용은 북경과 삼하에서 만난 지식인들과는 귀국 이후로도 지속적인 교류를 이어가며, 이덕무&#65381;박제가&#65381;유득공&#65381;박 지원 등의 연행과 저술에 상당한 영향을 끼친다. 홍대용 관련 자료들은 기존 담헌서 의 내용을 보충하고 오류를 바로잡는데 유용할 뿐 아니라, 한중 지식인 교류와 기록의 실상을 파악하는데 매우 중요하다. 특히 홍대용과 한중 지식인의 詩文 교류는 愛吾廬題詠 과 乾坤一草亭題詠 에 집약되어 나타난다. 홍대용이 교유하던 조선 지식인뿐 아니라, 연행 중 북경과 삼하에서 만나 교유하던 중국 지식인까지 시문을 창작하는데 동참한다. 실제로 홍대용은 당시 한중 지식인의 소통과 교류에서 교두보 역할을 담당하며, 애오려제영 과 건곤일초정제영 은 한중 지식인의 시문교류 실상을 집약적으로 보여준다. 이와는 달리, 곽집환과 조선 지식인의 詩文 교류는 繪聲園集 과 <澹園八詠>이 대표적이다. 곽집환은 등사민을 통해서 회성원집 과 <담원팔영>을 홍대용에게 보내고 조선 지식인들의 시문을 요청한다. 당시 조선 지식인들은 회성원집 과 <담원팔영>의 시문 창작에 그치지 않고, 곽집환과 편지를 왕래하며 교분을 맺고 그의 갑작스런 죽음을 애도하며, 연행길에 직접 곽집환과 회성원집 의 존재를 확인하기도 한다. 따라서 당시 한중 지식인의 시문 교류에서 홍대용과 곽집환이 차지하는 위상은 매우 특별하다.Hong Dae-yong(洪大容) met with many Qing intellectuals through yenhaeng(燕行) and established educational relationship. The intellectuals who made friendship in Beijing were the people of Hangzhou(杭州) from Eom-seong(嚴誠), Ban jeong-gyun(潘庭筠), Yuk-bi(陸飛). He also met Deung sa-min(鄧師閔), Son yu-ui(孫有義), Jo ug-jong(趙煜宗) at Samha (三河). Hong Dae-yong continued to communicate with intellectuals who met in Beijing and Samha after his return home. Their exchange of knowledge has also had a considerable impact on Lee Duk-moo, Park Jae-ga, and Yu deug-gong yenhaeng and their work. The data related to Hong Dae-yong are not only useful for supplementing the existing <Damheonseo(湛軒書)> contents and correcting errors, but also for understanding the reality of the exchange and record of Joseon and Qing Dynasty intellectuals. In particular, the exchange of poetry between Hong Dae Yong and Korean and Chinese intellectuals appears to be concentrated in <aeolyeoje yeong(愛吾廬題詠)> and <geongonilchojeongjeyeong(乾坤一草亭題詠)>. This proves that Hong Dae-yong served as a bridgehead of communication. On the other hand, the poetry exchange of Kwak jib-hwan(郭執桓) and the intellectuals of Joseon can be considered as a representative example of the <hoeseongwonjib(繪聲園集)> and the <damwonpalyeong(澹園八詠)>. Kwak jib-hwan asked Deung sa-min to receive the preface of Joseon intellectuals. In addition, they constantly exchange letters and friendships. Unfortunately, Kwak jib-hwan died suddenly, and the Joseon intellectuals were extremely saddened by the intellectuals. The friendship of Hong Dae-Yong and Kwak jib-hwan occupies a very special position in exchanges of poetry between Korean and Chinese intellectuals.

湛軒 洪大容 畵像의 종류와 정본 선정에 관한 고찰

湛軒 洪大容 畵像의 종류와 정본 선정에 관한 고찰

A Study on Separation of Metaphysics and Moral Behavior of Hong Dae-Yong

A Study on Separation of Metaphysics and Moral Behavior of Hong Dae-Yong

Love for everyone(汎愛) of Hong Dae-yong

Love for everyone(汎愛) of Hong Dae-yong

Friendship of Korean and Chinese Intellectuals And Conditions of Chun-Ae-Ji-Gi(天涯知己) ― Focusing in contrast between &lt;Gan-jung-dong-pil-dam(乾淨洞筆談)&gt; by Hong Daeyong(洪大容) and &lt;Il-ha-je-geum-jib(日下題襟集)&gt; by Um Sung(嚴誠) ―

Friendship of Korean and Chinese Intellectuals And Conditions of Chun-Ae-Ji-Gi(天涯知己) ― Focusing in contrast between &lt;Gan-jung-dong-pil-dam(乾淨洞筆談)&gt; by Hong Daeyong(洪大容) and &lt;Il-ha-je-geum-jib(日下題襟集)&gt; by Um Sung(嚴誠) ―

Corrections of Hong Dae-yong's Yeon․haeng․rok ― Centered on the Catholic Church Related Contents

Corrections of Hong Dae-yong's Yeon․haeng․rok ― Centered on the Catholic Church Related Contents

A Study for the Restoration of Hong Dae-Yong Honsangui - Focusing on the structure and operating mechanism -

Honsangui (celestial globe) which is a water-hammering method astronomical clock is recorded in "Juhaesuyong" which is Volume VI of supplement from "Damheonseo", written by Hong Dae-Yong (1731~1783). We made out the conceptual design of Hong Dae-Yong's Honsangui through the study on its structure and working mechanism. Honsangui consist of three rings and two layers, the structure of rings which correspond to outer layer is similar to his own Tongcheonui (armillary sphere) which is a kind of armillary sphere. Honsang sphere which correspond to inner layer depicts constellations and milky way and two beads hang on it as Sun and Moon respectively for realize the celestial motion. Tongcheonui is operated by the pendulum power but Honsangui is operated by water-hammering method mechanism. This Honsangui's working mechanism is the traditional way of Joseon and it was simplified the working mechanism of Shui y<TEX>$\ddot{u}$</TEX>n i hsiang t'ai which is a representative astronomical clock of China. This record of Honsangui is the only historical record about the water-hammering method working mechanism of Joseon Era and it provide the study of water-hammering method mechanism with a vital clue.

The Changes in International Publicness in The Late Choseon And Hong Dae-Yong's Civilization Ecology Discourse - Based on the seek for 'The view of ecological civilization' in the 21th century -

The Changes in International Publicness in The Late Choseon And Hong Dae-Yong's Civilization Ecology Discourse - Based on the seek for 'The view of ecological civilization' in the 21th century -

Some thoughts on Confucian views of Damheon Hong Daeyong

Some thoughts on Confucian views of Damheon Hong Daeyong

Formation and Characteristics of Records on Illusion in Yeonhaengrok after 18th Century - With Focus on the Works of Hong Daeyong, Park Jiwon and Kim Kyungsun -

Formation and Characteristics of Records on Illusion in Yeonhaengrok after 18th Century - With Focus on the Works of Hong Daeyong, Park Jiwon and Kim Kyungsun -