{{Primary Source Document3
|Image = 박명첩원청소지1.jpg
|English = A petition to the magistrate by a mistreated lady
|Chinese = 薄命妾原情所志
|Korean = 박명첩원청소지
|Genre = Old Documents (文書)
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:박명첩원청소지2.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')
파일:박명첩원청소지3.jpg|* 薄命妾原情所志 박명첩원청소지(''Pangmyŏngch'ŏbwŏnch'ŏngsoji'')
</gallery>

=='''Introduction'''==

From 平民民願文書規式集

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
1. 薄命妾原情所志

白等
天地之間寃痛事段
古有薄命妾
或色衰而見薄者
或情疎而見薄者有之

2. 而矣女之見薄
非色衰而然也
非情疎而然也
大槩矣女襁褓之秊
俱失父母見養於外家
芳年二十出嫁於錦城人
則郞年二十五歲也
男兒二十五歲
孰無陰陽之心

3. 自相逢夜今至六七之間
不見一番衾裡之樂
以靑春之心不勝其情
每於深夜觧裙就枕
手撫全身强要合歡
則聽而不聞

4. 虛送長夜苦待明朝
做其好容巧其言笑
以挑其心
則視而不見爲臥乎所
今宵明宵枕席流泉
房帷之中便成楚越
夫婦之間有若仇敵
琴瑟之樂吾未見之也
關雎之興吾未知之也

5. 身上新衣自然而緩
頭邊黛髻猶是虛文乙仍于
痛哭歸來方欲自決是如乎所
姑母唐突呈狀推尋設計爲乎所
所謂郎子以外皃見之
則面目肌髥太似人矣
而至於房事有同僧流
具體未達徒大無力
則猛虎之猶豫不如蜂蛘之螫
人皆曰無用將軍

6. 將軍無用武之術
則<函關>萬無自闢之理是如乎
乘夜渡盧深入不毛者
諸葛征伐立策
而髥婦良君
不知合變之術則已矣已矣
不去何俟
女子所仰望[放]良人者果何事耶
望其矣衣乎耶
望其食耶
非衣非食

7. 而所大望者
惟枕席上一事而矣
旣失耶望且無興
況則衣亦不足貴也
食亦不足貴也

8. 三生佳緣亦仍事
前生今生後生謂之三
而前後生猶不可信
而生於今之世不見今之世樂
可憐此生

9. 生不如死是乎厼
且以天生之物理言之
則禽有䲶鴦
木有連理
雄飛從雌者禽鳥之情也

連枝交柯草木之情也
男兒情欲稟於陰陽
可以人不如禽鳥草木乎

10. 夫唱婦隨夫婦之義也
女必從夫男女之情也
而使有情之物
隨無益之夫
必不肯從
天性之固然

11. 一女抱怨飛霜夜擊
內無怨女文王之治
男女區區私情仰訴於積善之下
無使靑春之女人虛老於無用將軍之家下
遂物理宜
千萬望良爲只爲
||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''Student 1 : (Irina)'''===
薄命妾原情所志

白等天地之間寃痛事段古有薄命妾或色衰而見薄者或情疎而見薄者有之

Pouring out the feelings of one unfortunate woman

Well known Under heaven are old stories about sorrowful and unfair cases of women, when their beauty goes with time or their love feelings do not meet a response.

*Discussion Questions:
Well-known are the duties of man and woman in their family (rituals, responsibilities to other family members etc). According to Choseon's legal code, has been harmonious sexual life treated as part of a harmonious family?

==='''Student 2 : (Kim Young)'''===
----

2. 而矣女之見薄非色衰而然也非情疎而然也大槩矣女襁褓之秊俱失父母見養於外家芳年二十出嫁於錦城人則郞年二十五歲也男兒二十五歲孰無陰陽之心

But as for this woman's meeting of misfortune, it is not due to the waning of beauty, it is not due to the estrangement of feelings. Since I was wrapped in a baby quilt, I lost both of my parents, and I was raised by my maternal relatives. At the young age of twenty, I was married off to a man in Geumseong. (1) At that time my husband was twenty-five-years old. Among twenty-five-year-old lads, who could possibly not have sexual desires?

(1) Present-day Naju.

*Discussion Questions:

1. Do you think this piece was written by a man or a woman? Who do think was the intended audience, men, women, or both? If this piece was written by a man, what can we make of the exaggerated description of female sexual desire?

2. Could sexual impotence really be a legitimate reason for divorce in the late-Joseon period?

3. In the writing, how does the speaker justify her sexual desire? How does she claim her sexual desire to be appropriate and natural, instead of licentious and degenerate?

==='''Student 3 : (Masha)'''===
----

*Discussion Questions:<br />
1. If we evaluate from the perspective of a literary piece and perspective of a formal document, what differences can we find? Does the perspective change if we read it in male vs female voice? Based on the language and classical allusions used can we compare this piece to pieces of the similar genre in China? Was the format/style/vocabulary similar?

==='''Student 4 : (Jong Woo Park)'''===
----

*Discussion Questions:
How could they get married to each other?

What will happen if her husband do not agree upon divorce?

==='''Student 5 : (Kanghun Ahn)'''===
----
Discussion questions: Prof. Jisoo Kim once wrote a book on the significance of resentment (怨) in Choson society, especially in the rubric of its legal discourses. Then, how did Choson bureaucracy consider such instances as a whole? 1) Did the local government accept her appeal? 2) Was it a common case for women to sue their husbands because of impotence?

3) To what extent did the legal documents contain one's private sexual experiences during the Choson period?

==='''Student 6 : (Hu Jing)'''===
----

*Discussion Questions:

As a piece of petition templet, we can infer two possibilities from this document: 1. Joseon females were allowable to propose a divorce -- this seems to go against the Confucian three rules (三纲). How could that happen at the Joseon society? 2. There were many divorce cases caused by the inharmony of the spouses relationship. Was this the most common reason for females to propose a divorce at that time?

==='''Student 7 : King Kwong Wong'''===
----
7. 而所大望者惟枕席上一事而矣旣失耶望且無興況則衣亦不足貴也食亦不足貴也

And what I hope greatly is merely an affair on the bed, nothing more. I already lost my hope and passion. Not to mention what I dress is not expensive, and what I eat is not exquisite.

*Discussion Questions:
#What does this document tell us about the sexuality of Chosŏn society? How does it differ from the traditional view?
#What is the purpose of this document? Considering its writing style, do you think that it was an actual legal petition or a literary satire of the period?

==='''Student 8 : (Zhijun Ren)'''===
----
三生佳緣亦仍事前生今生後生謂之三而前後生猶不可信而生於今之世不見今之世樂可憐此生

the auspicious predestined bond is also so. The past, present and future reincarnations are the three lives. The Past and future reincarnations could not be counted on. Born to this life without being able to enjoy the pleasure of this life, what a pitiful life

*Discussion Questions:
With neo-Confucianism as the predominating ideology in Chosŏn society, a woman’s open demanding for spousal love and sexual desire audaciously challenge the neo-Confucian ideal of “存天理滅人慾subdue human desire with heavenly principle”.

How common was it for Chosŏn women to make such demands through legal means?

Was male impotent or homosexuality a valid and commonly accepted reason for divorces?

If a young couple was not reproducing, who would bear the blame?

==='''Student 9 : Martin'''===
----

*Discussion Questions:

1. Could we understand this document as a piece of erotic literature to entertain the reader, disguised as an official document?

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

1. Is this a format or a piece of satire based on a true life story of a woman?

2. Does this document reveal some aspect of Chosŏn women's sexuality? Is it realistic that Chosŏn women would file a suit for divorce because of her sexual dissatisfaction? Or is it a consideration for the law of Nature?

3. Is this written by a woman, by a man, or by a couple?

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (dohee jeong)'''===
----

*Discussion Questions:
this document writer is woman. so is it possible example of man?

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 薄命妾原情所志

2017-07-18T05:43:16Z

Irina: /* Student 1 : (Write your name) */

(Translation) 朴突夢傳

2017-07-18T02:58:08Z

Irina: /* Student 1 : (Irina) */

{{Primary Source Document3
|Image = 호고재집박돌몽전1.jpg
|English = A folk tale of Pak Tolmong
|Chinese = 朴突夢傳
|Korean = 박돌몽전
|Genre = Old Documents (文書)
|Type =
|Author = 金洛瑞([http://kostma.korea.ac.kr/viewer/viewerDes?uci=RIKS+CRMA+KSM-WC.0000.0000-20090728.RICH_1175 ''Hogojaejip'' 好古齋集])
|Year = -
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:호고재집박돌몽전2.jpg|* 朴突夢傳 박돌몽전(''Pak Tolmong jeon'')(2)
</gallery>

=='''Introduction'''==

“From 󰡔里鄕見聞錄󰡕 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
1. 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿, 觿間跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也.
歲餘卒受小學語孟, 文識日進, 先生甚奇之.

4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

5. 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得.

6. 趙尙書家郞, 適遊春蕩春見其所爲, 心異之, 就而呼曰, "爾何爲者?" 突夢徐起而對曰, "家人奴也." 郞曰 "而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身." 曰, "以奴故, 令老主覯閔, 義不敢出也." 郞尤重之.

7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

8. 突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

9. 挈其妻流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, "織籠所以餬口也.

10. 軍租顧安所輸入." 會郡都試鄕兵, 突夢以砲中試, 及會試不果, 因鬱鬱思京洛,

11. 還歸金家, 居無何爲典獄吏, 年四十餘卒, 其作吏, 趙郞有力焉.

12. 丁先生致厚其名, 爲人淳素篤學, 兼善風水說, 少爲芸館小史, 未老以病謝歸, 閉門敎授.

||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''Student 1 : (Irina)'''===
----
朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.

Pak Tol-mong was a slave, paying tribute to the Kim family. Ever since he could speak he was aiming to learn reading and writing. However, his status did not allow him to have a teacher. Kim's family had a son. Every time the boy sat in the studying room to read texts, Tol-mon followed him and watched the lesson from aside. Though Tol-mong could not understand the meaning, he followed the reading and remembered the words. It was often Kim's son to forgets the pronunciation of a word and to asks Tol-mong.

*Discussion Questions:

Reading this text we can conclude that the slaves at that time had the freedom to live as they decide. To what extent was slavery in Korea a real deprivation of slaves of human rights, or rather symbolically placing them in a lower position than upper classes?

==='''Student 2 : (Kim Young)'''===
----

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Dolmong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Dolmong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, "Dolmong, are you here?" Dolmong responded, "Yes."

*Discussion Questions:

1. The story does not mention Dolmong's child. Based on what we understand about the Joseon slavery system, if Dolmong bore a child, what would have been the life of that child like?

2. In the story, a man of status found it inhumane that Dolmong knows the Classics but still serves as a slave. What does this passage tell us about the nature of this work of literature? What is the story's underlying message about slavery?

==='''Student 3 : (Masha)'''===
----
3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿觿間, 跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也. 歲餘卒受小學語孟, 文識日進, 先生甚奇之.<br />
After the group of disciples arrived later they all together entered the classroom. Tolmong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim family knew about that. At the end of the year, he learned Xiaoxue, Lunyu and Mengzi. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.<br />
*Discussion Questions:<br />
1. What does it tell us about the role of education and Confucian Classics? The dedication to learning heals Tolmong's disease, yet he does not get a high position. Did the society allow the possibility of the slave to rise up in the society or there were still certain limitations? <br />
2. Taking into consideration that it was a record of a folk tale what was the purpose of such a story (in both oral and written rendition), to whom was it addressed in each case?

==='''Student 4 : (Jong Woo Park)'''===
----
4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮.

常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

His duty was to tie up and chop the fire woods. Whenever he was axing and tying up the woods, he never failed reciting from the classics. People in the house pointed him as a moron.

[Because the master] was always afraid of catching malaria, the Kims gave him a break to cure his disease. Tolmong privately told his wife saying, "This is the time of my studying." He went to his room, put on his hat, and tie up the string. He sat solemnly and read books aloud. The symptoms of malaria began to show, which made him shiver inside and had his teeth tremble. However, he sat more solemnly. His mouth never stopped reciting [books]. Three days later, his disease has already been cured.

*Discussion Questions:

==='''Student 5 : (Kanghun Ahn)'''===
----

後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得.

Later on, his wife washed her clothes at the Tangchun creek. There were a lot of rough stones there. Tolmong took off his hat, and put it on a fixed rock there. After putting up his pants, and sitting down there, he rubbed an ink stick on an ink stone, held his brush, and started to write the preface of the Elementary Learning, so it seeped into the surface of the stone. In the evening, he moved, and lay down in a shade of a tree, and recited [classics].

Discussion questions: Were slaves with literacy just being neglected throughout the Choson dynasty? Didn't their masters give any specific roles (functions) toward them?

==='''Student 6 : (Hu Jing)'''===
----
6. 趙尙書家郞, 適遊春蕩春見其所爲, 心異之, 就而呼曰, "爾何爲者?" 突夢徐起而對曰, "家人奴也." 郞曰 "而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身." 曰, "以奴故, 令老主覯閔, 義不敢出也." 郞尤重之.

The childe of Minister Cho, who was going spring outing in coincidence, witnessed Dolmong's doing and felt quite queer. The childe yelled at him, saying:"Who are you?" Dolmong stood up gradually, responding:"I am a household servant.". The chide said:“Your master is not a human being! How could he allow a household servant to learn the classics and commentaries? I blame your current master, and would like to be your new master. If you like, I will exempt your slave status." Dolmong said:"Because of me, my old lord is suffering from blame and criticizing. [So] I cannot leave my old lord out of the righteousness". [By hearing this], the childe esteemed Dolmong more.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

The son of the Kim family grew gradually unrestrained and unbridled. He was not diligent in study. His father scolded him in anger, "You live in idle and indulge yourself, like a beast looking at meat. You are not even close to Tolmong [in comparison]." The father chastised him several times, and the son had nowhere to vent his anger. Whenever he saw Tolmong, he beat him and drove him away.

*Discussion Questions:
#What does the story of Tolmong tell us about the social mobility of slaves? Is this a common case or an exceptional one that depends on one's effort and determination?

==='''Student 8 : (Zhijun Ren)'''===
----

突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

Tolmong said: “I would rather avoid them，not to cause antagonistic feelings between the father and son of my master’s family. ” He thence used his sickness as a pretext to quit his duty, and moved to live with his wife’s household. The master’s son could not relieve his bitter regret (against Tolmong), when he met with the master he framed up Tolmong behind his back. As things turned out, the master grew suspicious against Tolmong and his wife. Tolmong lamented: “This is my fate, I dare not to blame it on others!”

==='''Student 9 : 마틴'''===
----
挈其妻流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, "織籠所以餬口也

Taking his wife, he left home for Namyang prefecture, weaving baskets for a living there. After a year had passed, the sub-district administrator announced the military organization of the prefecture. Tolmong said: “Weaving baskets is a way of scraping a meager living,

*Discussion Questions:
1. Even though Tolmong is exceptionally diligent and manages to advance beyond his initial status, however the final step of advancement seems unattainable even to someone hard working as him. Is this due to his background or does this emphasize the difficulty of the final exams? Can we see this as a critique of the examination system?

==='''Student 10 : (Write your name)'''===
----

How can I bring more income to pay the military tax? He by chance joined the provincial examination for the selection of the local military service men. Although he passed the test with fire arms, he did not pass the main test. He became severly depressed and thought about returning to the capital.

*Discussion Questions:

==='''Student 11 : (Lidan Liu)'''===
----
還歸金家。居無何爲典獄吏，年四十餘卒。其作吏，趙郞有力焉.

He went back to the Kim family. Not long after, he became a clerk in the local prison, and passed away in his forties. For him to become a clerk, Mr. Cho offered his helped.

*Discussion Questions:

==='''Student 12 : (Dohee jeong)'''===
----
丁先生致厚其名爲人淳素篤學兼善風水說少爲芸館小史未老以病謝歸閉門敎授

Teacher jung’s name is chihu. His character is desertion and tame and erudite. Also he was good at geometric geography. When he was young, he worked as a minor scribe in Government Printing Office 1). Before getting too old, He resigned on the ground of illness, and shut up his door to teach students.

1)芸館 is another name for 校書館(Government Printing Office) in jeoseon dynasty.
*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 朴突夢傳

2017-07-18T02:53:42Z

Irina: /* Student 1 : (Irina) */

{{Primary Source Document3
|Image = 호고재집박돌몽전1.jpg
|English = A folk tale of Pak Tolmong
|Chinese = 朴突夢傳
|Korean = 박돌몽전
|Genre = Old Documents (文書)
|Type =
|Author = 金洛瑞([http://kostma.korea.ac.kr/viewer/viewerDes?uci=RIKS+CRMA+KSM-WC.0000.0000-20090728.RICH_1175 ''Hogojaejip'' 好古齋集])
|Year = -
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:호고재집박돌몽전2.jpg|* 朴突夢傳 박돌몽전(''Pak Tolmong jeon'')(2)
</gallery>

=='''Introduction'''==

“From 󰡔里鄕見聞錄󰡕 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
1. 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿, 觿間跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也.
歲餘卒受小學語孟, 文識日進, 先生甚奇之.

4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

5. 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得.

6. 趙尙書家郞, 適遊春蕩春見其所爲, 心異之, 就而呼曰, "爾何爲者?" 突夢徐起而對曰, "家人奴也." 郞曰 "而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身." 曰, "以奴故, 令老主覯閔, 義不敢出也." 郞尤重之.

7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

8. 突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

9. 挈其妻流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, "織籠所以餬口也.

10. 軍租顧安所輸入." 會郡都試鄕兵, 突夢以砲中試, 及會試不果, 因鬱鬱思京洛,

11. 還歸金家, 居無何爲典獄吏, 年四十餘卒, 其作吏, 趙郞有力焉.

12. 丁先生致厚其名, 爲人淳素篤學, 兼善風水說, 少爲芸館小史, 未老以病謝歸, 閉門敎授.

||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''Student 1 : (Irina)'''===
----
朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.

Pak Tol-mong was a slave, paying tribute to the Kim family. Ever since he could speak he was aiming to learn reading and writing. However, his status did not allow him to have a teacher. Kim's family had a son. Every time the boy sat in the studying room to read texts, Tol-mon followed him and watched the lesson from aside. Though Tol-mong could not understand the meaning, he followed the reading and remembered the words. It was often Kim's son to forgets the pronunciation of a word and to asks Tol-mong.

*Discussion Questions:

==='''Student 2 : (Kim Young)'''===
----

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Dolmong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Dolmong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, "Dolmong, are you here?" Dolmong responded, "Yes."

*Discussion Questions:

1. The story does not mention Dolmong's child. Based on what we understand about the Joseon slavery system, if Dolmong bore a child, what would have been the life of that child like?

2. In the story, a man of status found it inhumane that Dolmong knows the Classics but still serves as a slave. What does this passage tell us about the nature of this work of literature? What is the story's underlying message about slavery?

==='''Student 3 : (Masha)'''===
----
3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿觿間, 跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也. 歲餘卒受小學語孟, 文識日進, 先生甚奇之.<br />
After the group of disciples arrived later they all together entered the classroom. Tolmong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim family knew about that. At the end of the year, he learned Xiaoxue, Lunyu and Mengzi. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.<br />
*Discussion Questions:<br />
1. What does it tell us about the role of education and Confucian Classics? The dedication to learning heals Tolmong's disease, yet he does not get a high position. Did the society allow the possibility of the slave to rise up in the society or there were still certain limitations? <br />
2. Taking into consideration that it was a record of a folk tale what was the purpose of such a story (in both oral and written rendition), to whom was it addressed in each case?

==='''Student 4 : (Jong Woo Park)'''===
----
4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮.

常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

His duty was to tie up and chop the fire woods. Whenever he was axing and tying up the woods, he never failed reciting from the classics. People in the house pointed him as a moron.

[Because the master] was always afraid of catching malaria, the Kims gave him a break to cure his disease. Tolmong privately told his wife saying, "This is the time of my studying." He went to his room, put on his hat, and tie up the string. He sat solemnly and read books aloud. The symptoms of malaria began to show, which made him shiver inside and had his teeth tremble. However, he sat more solemnly. His mouth never stopped reciting [books]. Three days later, his disease has already been cured.

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Hu Jing)'''===
----
6. 趙尙書家郞, 適遊春蕩春見其所爲, 心異之, 就而呼曰, "爾何爲者?" 突夢徐起而對曰, "家人奴也." 郞曰 "而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身." 曰, "以奴故, 令老主覯閔, 義不敢出也." 郞尤重之.

The childe of Minister Cho, who was going spring outing in coincidence, witnessed Dolmong's doing and felt quite queer. The childe yelled at him, saying:"Who are you?" Dolmong stood up gradually, responding:"I am a household servant.". The chide said:“Your master is not a human being! How could there be a household servant who has learnt about the classicas and commentaries? I blame your current master, and would like to be your new master. Furthermore, I will exempt your slave status." Dolmong said:"Because of me, my old lord is suffering from blame and criticizing. I cannot leave my old lord out of righteousness". [By hearing this], the childe esteemed Dolmong more.

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

The son of the Kim family grew gradually unrestrained and unbridled. He was not diligent in study. His father scolded him in anger, "You live in idle and indulge yourself, like a beast looking at meat. You are not even close to Tolmong [in comparison]." The father chastised him several times, and the son had nowhere to vent his anger. Whenever he saw Tolmong, he beat him and drove him away.

*Discussion Questions:
#What does the story of Tolmong tell us about the social mobility of slaves? Is this a common case or an exceptional one that depends on one's effort and determination?

==='''Student 8 : (Zhijun Ren)'''===
----

突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

Tolmong said: “I would rather avoid them，not to cause antagonistic feelings between the father and son of my master’s family. ” He thence used his sickness as a pretext to quit his duty, and moved to live with his wife’s household. The master’s son could not relieve his bitter regret (against Tolmong), when he met with the master he framed up Tolmong behind his back. As things turned out, the master grew suspicious against Tolmong and his wife. Tolmong lamented: “This is my fate, I dare not to blame it on others!”

==='''Student 9 : 마틴'''===
----
挈其妻流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, "織籠所以餬口也

Taking his wife, he left home for Namyang prefecture, weaving baskets for a living there. After a year had passed, the sub-district administrator announced the military organization of the prefecture. Tolmong said: “Weaving baskets is a way of scraping a meager living,

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

How can I bring more income to pay the military tax? He by chance joined the provincial examination for the selection of the local military service men. Although he passed the test with fire arms, he did not pass the main test. He became severly depressed and thought about returning to the capital.

*Discussion Questions:

==='''Student 11 : (Lidan Liu)'''===
----
還歸金家。居無何爲典獄吏，年四十餘卒。其作吏，趙郞有力焉.

He went back to the Kim family. Not long after, he became a clerk in the local prison, and passed away in his forties. For him to become a clerk, Mr. Cho offered his helped.

*Discussion Questions:

==='''Student 12 : (Dohee jeong)'''===
----
丁先生致厚其名爲人淳素篤學兼善風水說少爲芸館小史未老以病謝歸閉門敎授

Teacher jung’s name is chihu. His character is desertion and tame and erudite. Also he was good at geometric geography. When he was young, he worked as a minor scribe in Government Printing Office 1). Before getting too old, He resigned on the ground of illness. And after shutting door and he had taught students.

1)芸館 is another name for 校書館(Government Printing Office) in jeoseon dynasty.
*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 朴突夢傳

2017-07-18T02:52:26Z

Irina: /* Student 1 : (Write your name) */

{{Primary Source Document3
|Image = 호고재집박돌몽전1.jpg
|English = A folk tale of Pak Tolmong
|Chinese = 朴突夢傳
|Korean = 박돌몽전
|Genre = Old Documents (文書)
|Type =
|Author = 金洛瑞([http://kostma.korea.ac.kr/viewer/viewerDes?uci=RIKS+CRMA+KSM-WC.0000.0000-20090728.RICH_1175 ''Hogojaejip'' 好古齋集])
|Year = -
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:호고재집박돌몽전2.jpg|* 朴突夢傳 박돌몽전(''Pak Tolmong jeon'')(2)
</gallery>

=='''Introduction'''==

“From 󰡔里鄕見聞錄󰡕 compiled by Yu Jaegeon 劉在建 in 1862 (哲宗 13); also included in 『好古齋集』.”

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
1. 朴突夢, 其人貢人, 金家奴也. 自能言, 志于書字, 以地賤不得師受. 金家兒, 常坐堂軒讀書, 突夢從階上傍覽, 雖不解義, 然隨其讀而沒其字音. 兒或忘音, 反質於突夢矣.

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿, 觿間跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也.
歲餘卒受小學語孟, 文識日進, 先生甚奇之.

4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮. 常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

5. 後與妻洴澼於蕩春川, 川多石盤陀, 突夢輟漂之石上, 不冠褰褌, 赤脚而坐, 盤礴硏墨石窪, 握大管書小學題辭, 淋漓石面, 日西施, 乃蔭樹偃臥, 引聲長吟, 悠尒自得.

6. 趙尙書家郞, 適遊春蕩春見其所爲, 心異之, 就而呼曰, "爾何爲者?" 突夢徐起而對曰, "家人奴也." 郞曰 "而主非人也, 豈有學經傳而爲人奴者乎? 吾爲爾責而主, 而免而身." 曰, "以奴故, 令老主覯閔, 義不敢出也." 郞尤重之.

7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

8. 突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

9. 挈其妻流寓南陽郡, 織籠爲生, 歲餘, 里正白郡編之束伍, 突夢曰, "織籠所以餬口也.

10. 軍租顧安所輸入." 會郡都試鄕兵, 突夢以砲中試, 及會試不果, 因鬱鬱思京洛,

11. 還歸金家, 居無何爲典獄吏, 年四十餘卒, 其作吏, 趙郞有力焉.

12. 丁先生致厚其名, 爲人淳素篤學, 兼善風水說, 少爲芸館小史, 未老以病謝歸, 閉門敎授.

||
(translation)
|}

=='''Discussion Questions'''==
#
#

=='''Further Readings'''==

*
*

=='''References'''==
<references/>

=='''Translation'''==

==='''Student 1 : (Irina)'''===
----
Pak Tol-mong was a slave, paying tribute to Kim family. Ever since he could speak he was aiming to learn reading and writing. However, his status did not allow him to have a teacher. Kim's family had a son. Every time the boy sat in the studying room to read texts, Tol-mon followed him and watched the lesson from aside. Though Tol-mong could not understand the meaning, he followed the reading and remembered the words. It was often Kim's son to forgets the pronunciation of a word and to asks Tol-mong.

*Discussion Questions:

==='''Student 2 : (Kim Young)'''===
----

2. 隣有丁先生者, 家居敎授, 突夢旣髻, 就先生願受業, 先生許之, 突夢日晨興, 懷書候其門, 啓然後敢入, 趨造寢戶外, 肅竢先生枕起, 先生知其來, 隔牖而問曰, "突夢來乎?" 曰"唯."

In the neighborhood there lived a Mr. Jeong, he stayed at home and gave lessons. As soon as Dolmong tied up his hair (got married), he went to Mr. Jeong and asked to take classes. The teacher allowed him to do so. Dolmong woke up at daybreak, embracing books he waited at the gate of the teacher's place. After the gates were opened he dare to enter. Lowering his head he swiftly approached the door of the teacher's bed chamber, and deferentially waited for the teacher to rise up. The teacher, knowing that he has arrived, asked through the window, "Dolmong, are you here?" Dolmong responded, "Yes."

*Discussion Questions:

1. The story does not mention Dolmong's child. Based on what we understand about the Joseon slavery system, if Dolmong bore a child, what would have been the life of that child like?

2. In the story, a man of status found it inhumane that Dolmong knows the Classics but still serves as a slave. What does this passage tell us about the nature of this work of literature? What is the story's underlying message about slavery?

==='''Student 3 : (Masha)'''===
----
3. 衆徒弟後至畢升堂, 突夢自嫌以毛笠齒衿觿間, 跼蹐不敢升, 先生權令戴折風巾而進之, 授則還家, 供役如故, 金家莫之知也. 歲餘卒受小學語孟, 文識日進, 先生甚奇之.<br />
After the group of disciples arrived later they all together entered the classroom. Tolmong was ashamed of himself wearing a slave hat as he was lining up with students wearing scholarly gowns and ivory bodkins. He could not dare to enter the classroom moving his legs reluctantly. The teacher used his discretion to cover [Tolmong's identity as a slave] with a turban and made him enter. After taking a class he returned home and provided service as before. Nobody in Kim family knew about that. At the end of the year, he learned Xiaoxue, Lunyu and Mengzi. His knowledge of letters improved every day, and the teacher thought he was quite extraordinary.<br />
*Discussion Questions:<br />
1. What does it tell us about the role of education and Confucian Classics? The dedication to learning heals Tolmong's disease, yet he does not get a high position. Did the society allow the possibility of the slave to rise up in the society or there were still certain limitations? <br />
2. Taking into consideration that it was a record of a folk tale what was the purpose of such a story (in both oral and written rendition), to whom was it addressed in each case?

==='''Student 4 : (Jong Woo Park)'''===
----
4. 其爲役乃縛炬斯橦, 而揮斤束縢之間, 不輟唔咿, 家人指爲癡僮.

常患苦痎, 金家爲之蠲役理病, 突夢私語其妻曰, 是吾讀書之秋也. 乃入其房冠總, 危坐讀書, 瘧氣發寒㾕齒戰, 而愈益堅坐, 口不廢誦, 三日瘧則乃已.

His duty was to tie up and chop the fire woods. Whenever he was axing and tying up the woods, he never failed reciting from the classics. People in the house pointed him as a moron.

[Because the master] was always afraid of catching malaria, the Kims gave him a break to cure his disease. Tolmong privately told his wife saying, "This is the time of my studying." He went to his room, put on his hat, and tie up the string. He sat solemnly and read books aloud. The symptoms of malaria began to show, which made him shiver inside and had his teeth tremble. However, he sat more solemnly. His mouth never stopped reciting [books]. Three days later, his disease has already been cured.

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : King Kwong Wong'''===
----
7. 金家兒長益挑達, 不勤學, 其父恚罵曰, "汝逸居肆姐, 禽鹿視肉, 反不若突夢." 數督過之, 兒無所起怒, 見突夢, 輒抶驅之.

The son of the Kim family grew gradually unrestrained and unbridled. He was not diligent in study. His father scolded him in anger, "You live in idle and indulge yourself, like a beast looking at meat. You are not even close to Tolmong [in comparison]." The father chastised him several times, and the son had nowhere to vent his anger. Whenever he saw Tolmong, he beat him and drove him away.

*Discussion Questions:
#What does the story of Tolmong tell us about the social mobility of slaves? Is this a common case or an exceptional one that depends on one's effort and determination?

==='''Student 8 : (Zhijun Ren)'''===
----

突夢曰 "吾寧避之, 以定主家父子間, 乃辭以病不任役, 移居其妻之家兒憾毒不釋, 見主家陰以他事搆害之, 主家果疑其夫妻, 突夢乃歎曰 "命也, 敢誰怨乎!"

Tolmong said: “I would rather avoid them，not to cause antagonistic feelings between the father and son of my master’s family. ” He thence used his sickness as a pretext to quit his duty, and moved to live with his wife’s household. The master’s son could not relieve his bitter regret (against Tolmong), when he met with the master he framed up Tolmong behind his back. As things turned out, the master grew suspicious against Tolmong and his wife. Tolmong lamented: “This is my fate, I dare not to blame it on others!”

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Lidan Liu)'''===
----
還歸金家。居無何爲典獄吏，年四十餘卒。其作吏，趙郞有力焉.

He went back to the Kim family. Not long after, he became a clerk in the local prison, and passed away in his forties. For him to become a clerk, Mr. Cho offered his helped.

*Discussion Questions:

==='''Student 12 : (Dohee jeong)'''===
----
丁先生致厚其名爲人淳素篤學兼善風水說少爲芸館小史未老以病謝歸閉門敎授

Teacher jung’s name is chihu. His character is desertion and tame and erudite. Also he was good at geometric geography. When he was young, he worked as a minor scribe in Government Printing Office 1). Before getting too old, He resigned on the ground of illness. And after shutting door and he had taught students.

1)芸館 is another name for 校書館(Government Printing Office) in jeoseon dynasty.
*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 1509年永膺大君棄別夫人鄭氏許與文記

2017-07-17T02:45:53Z

Irina: /* Student 1 : (Write your name) */

(Translation) 1910年朴海溟賣夢明文

2017-07-17T00:41:49Z

Irina: /* Student 1 : (Write your name) */

(Translation) 1801年龍山書院首奴禹發自賣明文

2017-07-14T06:49:54Z

Irina: /* Student 1 : (Write your name) */

{{Primary Source Document3
|Image = 1801년경주최씨자매명문.jpg
|English = A Document of Selling one’s person
|Chinese = 1801年龍山書院首奴禹發自賣明文
|Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1801.4713-20101008.B033a_050_00666_XXX&refuci=G002+AKS+KSM-XE.1801.4713-20101008.B033a_050_00666_XXX-IMG.001.jpg 1801년 용산서원(龍山書院) 수노(首奴) 우발(禹發) 자매명문(自賣明文)]
|Genre = Social Life and Economic Strategies
|Type = Record
|Author = 龍山書院首奴禹發
|Year = 1801
|Key Concepts= Trading
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Introduction'''==

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
嘉慶六年辛酉二月二日龍山書院首奴禹介處明文

右明文事段矣亦多有院債而勢無報

償之道故不得已自己所生女件里進年十歲

二所生女件里德年七歲合二口身乙價折錢文

拾七兩儀數捧上爲遣右院前永永放賣

爲去乎日後若有雜談是去等持此文記

告官卞正事

父先岩外

證庫直龍奉

筆執色金萬九

||
(translation)
|}

=='''Translation'''==

==='''Student 1 : (Irina)'''===
----

*Discussion Questions:
In Korean texts Chinese characters are used for units of measurement, but often Korean units do not correspond to Chinese. Is there a reliable source for checking Korean units of quantity, length, and so on?

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 1522年朴榮基土地賣買明文

2017-07-14T02:39:18Z

Irina: /* Student 1 : (Write your name) */

{{Primary Source Document3
|Image = 1522년박영기토지매매명문.JPG
|English = A Document of a Slave Selling land to his master
|Chinese = 1522年朴榮基土地賣買明文
|Korean = [http://archive.aks.ac.kr/imageViewer/ImageViewer.aspx?datauci=G002+AKS+KSM-XE.1522.0000-20101008.B057a_082_00214_XXX&refuci=G002+AKS+KSM-XE.1522.0000-20101008.B057a_082_00214_XXX-IMG.jpg 1522년 박영기(朴榮基) 토지매매명문(土地賣買明文)]
|Genre = Social Life and Economic Strategies
|Type = Record
|Author = 私奴朴今
|Year = 1522
|Key Concepts= Trading
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Introduction'''==

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
嘉靖元年參月拾陸日朴榮基上典前明文

右明文爲臥乎事叱段奴矣身亦貧寒所致以還上

積納不得奴矣母邊傳來未今員路上路下兩畓

荒租參斗落只庫乙折木綿柒疋半捧上爲

遣永永放賣爲白去乎鎭長耕作敎矣後次奴

矣同生族類等亦爭望隅有去等此明文內

用良告官辨正爲乎事是亦在

畓主私奴朴今孫

證保依父司直韓玉同

證保班中奴金同

筆執私奴尹

||
(translation)
|}

=='''Translation'''==

==='''Student 1 : (Irina)'''===

In Korean texts Chinese characters are used for units of measurement, but often Korean units are different from Chinese. Is there a reliable source for checking Korean units of quantity, length, and so on?

*Discussion Questions:

==='''Student 2 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 3 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 4 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 7 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 8 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 9 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 10 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions:

=='''Further Readings'''==

(Translation) 1669年金命說分財記

2017-07-13T05:35:15Z

Irina: /* Student 1 : (Write your name) */

{{Primary Source Document3
|Image = .JPG
|English =
|Chinese =
|Korean =
|Genre = Old Documents (文書)
|Type =
|Author =
|Year =
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

=='''Introduction'''==

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|

||
(translation)
|}

=='''Translation'''==

==='''Student 1 : (Write your name)'''===
----

*Discussion Questions:

#10

Are there cases in the Korean tradition of adopting daughters?

What is the practice of adopting children in modern Korea? When a couple can not have children, do they adopt a relative's child as it was in the past?

#

==='''Student 2 : (Kim Young 김영)'''===
----

*Discussion Questions:

Document #9 (Kim Myeongyeol, 1669)

1. What is Kim Myeongyeol's reasoning for prohibiting married daughters' household from organizing sacrificial rites for her ancestors? How compelling is the reasoning? (For example, how compelling is the rhetoric of hair in the food, given that even in the first son's household it was actually the wife who prepared all the food?) How did such family prohibitions against daughters organizing sacrificial rites affect the socio-economic status of women in 17th-century Joseon Korea?

2. In Kim Myeongyeol's document of property distribution, we can find a direct connection between the responsibility of organizing sacrificial rites and the right to claim greater share of inheritance. Does the neo-Confucian classics state that family property should be divided in proportion to each family's contribution to continuing the lineage, or was it a Korean invention during the Joseon dynasty?

3. Kim Myeongyeol emphasizes many times that his way of dividing the property is different from what other elite families commonly did at the time. What is he implying by saying this? By interpreting and following the neo-Confucian regulations and doctrines more strictly, was he trying to make a statement that his family was more cultivated than other elite families?

Document #10 (Kim Beon, 1688)

1. Kim Beon did not bear a son until his first wife died, but instead of taking a concubine he adopted his nephew as the son to carry on the lineage. What could have motivated him to make such a choice? Between taking a concubine and adopting a nephew, which do you think is the better way?

Document #11 (Jeong Misu Myeongmun, 1493)

1. In this document, the concubine Geunbi is described as a demoralized, licentious person. Can we take such words at face-value? If not, why?

Document #12 (Jeong Misu Yuseo, 1509)

1. Jeong Misu atones for his taking of concubine by asserting that she was only to play with, and he never brought her home to live with him and his wife. In the standards of the early Joseon dynasty, was there a significant (legal and moral) difference between affairs happening away from the household and inside household? Do you think there is any fundamental difference between the two?

==='''Student 3 : (Masha)'''===
----

*Discussion Questions:<br />

1. Documents 11 and 12. It seems like that concubines, despite their low status, possessed certain power and threat to yangban families in cases of property division and lineage of their children. At the same time, the content of the document did not reflect the concubine's position and reflected negatively on her so it might or might not be true. Is it possible to say what would have happened if documents such as 11 and 12 were not composed? How strong was the voice of concubine, especially vs the representatives of the noble families? <br />
2. Document 9. The idea for unequal property distribution between man and woman was a new predilection that started to appear at that time. The author goes into many details and explanations to support the idea which means it was not a common sense at the time. At the same time it might have been the case that the idea was in the air yet there was no strong justification for it until Zhu Xi's ideas. Are there are any other sources or documents that support the idea of unequal property distribution yet with alternative justification?

==='''Student 4 : (Jong Woo Park)'''===
----

*Discussion Questions:

Read Document no. 9. How does a male ''yangban'' from a prominent local family rationalize the unequal inheritance? Given his descriptions of other families whose custom is different from his, why do you think that he needs to rationalize his plan for the unequal inheritance?

Read Document no. 10. Why do you think that the institution of adoption is crucial in the maintenance and development of the ''yangban'' society of Chosǒn?

Read Document no. 11 and 12. What might be the intention behind this document? Why do you think the author, Mr. Chǒng, wrote these documents? What kind of benefits can his legitimate wife obtain from these documents? How does the legitimate wife think about her husbands concubinage?

==='''Student 5 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 6 : (Hu Jing)'''===
----

*Discussion Questions:
Q-11: As we know, a contract is sort of an agreetment between two individuals. But when Jeong Misu wrote the contract to his wife, we cannot find his wife's name at the end of the document. Was it still valid?

Q-11&12: In the Joseon dynasty, was it a convention to invite witnesses when making the document? What kind of people could be the witness? It seems the witnesses conventionally consist of the person writing the documents himself, close relatives, and local literati with high reputation.

==='''Student 7 : King Kwong Wong'''===
----
*Discussion Questions:
# In general, what is the relationship between the lineage heir (the one who continue the main lineage) and his brothers? How did the responsible of sacrificial rite matter in this regard? What benefits did it bring to the lineage heir?

# For no.9, what were the reasons for the Choson society to change the inheritance practice in line with that of the Confucian ideal promoted bu Zhu Xi?

# In the case of no.10, where the lineage heir was an adoptive son, while the biological son became the successor of the deceased younger brother, would it cause confusion and conflict to future generations as to who or which branch should continue the main lineage? Or in other words, did biological relations matter? How effective was the legal document to ensure the maintenance of lineage?

==='''Student 8 : (임치균Zhijun Ren)'''===
----

*Discussion Questions:
1. During Choson period, what type of social institutions enforced the distribution of properties described in these compacts?

2. In the case of dispute, what were the higher authority people could appeal to?

3. how does the use of idu in these private compacts minimize misunderstanding of the texts?

==='''Student 9 : 마틴'''===
----

*Discussion Questions:

'''Document 8:'''

1. Is the author of this document gaining something from monopolizing the sacrificial rites in the primary line of family succession? Consider economic, social and cultural capital

'''Document 9:'''

1. What can you tell about Choson customs and attitudes toward the role of sons, considering the author division of wealth between his adopted son and his own sons (with secondary wife)?

2. The names of the slaves are transcribed with hanja chosen by their masters, however could the slaves choose their own names(sounds) in the first place?

'''Document 10&11:'''

1. Slave women/Kisaeng at the court were aware of the wealth enjoyed by their patrons, what strategies of elevation their children’s status can you discern from this document? And what strategies were employed to deny rights?

2. The author employs “hearsay” in a legal document, can this be legally binding?

==='''Student 10 : (YoungSuk)'''===
----

*Discussion Questions:

Document 9:

1. Kim Myŏng-yŏl claims that daughters are not as thickly attached to their parents as sons are, and therefore they are less important, or their value is one third of that of sons. This sounds foreign probably even early Chosŏn Korean families, let alone the tradition of the former dynasties. What is the basis of his thinking in such a discriminative way? If this is the new trend of thinking at that time, what did they (those Neo-Confucian scholar-officials) expect to gain?

2. One of the reasons that women were treated as undeserved for participating in the ancestral worship is described as that they could drop hair in the sacrificial food. This sounds only an excuse to lower their status, as in fact women cared for cleaning, cooking, and preparing good food for their families and ancestors. So, is this one of the convenient excuses to establish gender inequality by the male gender of human race?

==='''Student 11 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 12 : (Do-hee Jeong)'''===
----

*Discussion Questions:
all about documents is related women's social status. in the middle of joeseon dynasty, when was big changes, for example, invasions of Korea by Japan’s Hideyoshi, literati purge, etc. the changed cause to transfer of political power. the women's social status is influenced by the ruling forces then?

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Jaeyoon Song)'''===
----

*Discussion Questions:

Document #9:
1.How do you think the principle of primogeniture served the interests of the Kim family?
2. Why do you think the Kims accepted Zhu Xi's family rituals?
3. According to the document, how were the sacrificial rites generally practiced in late 17th century Joseon?
4. How are we to understand the grave social changes that took place in 17th century Korea? Was it merely the Confucianization of Korea? Or do we have another term to identify such changes?

Document # 10:
1. Why did Kim Beon adopt the son of his diseased brother in the first place?
2. Given the ways in which the family properties were distributed among the three children of his (one adopted, the other two biological), what do you think was the most important principle of property division at this time of Joseon?
3. What can we make of the sacrificial rites they practiced? What were social, economic, and religious roles of the sacrificial rites at the time?

Document #11 and #12:
1. Why do you think Jeong Misu created this document?
2. How does this document serve Jeong's legitimate wife?

=='''Further Readings'''==

(Translation) 1669年金命說分財記

2017-07-13T05:24:55Z

Irina: /* Student 1 : (Write your name) */

(Translation) 文憲書院學規

2017-07-12T23:00:08Z

Irina: /* Student 7 : (Irina) */

{{Primary Source Document3
|Image = 문헌서원학규1.JPG
|English = The Regulations of the Munheon Academy
|Chinese = 文憲書院學規
|Korean = 문헌서원학규(''Munheonseowon hakgyu'')
|Genre = Literati writings
|Type = Regulations
|Author = [https://ko.wikipedia.org/wiki/%EC%9D%B4%EC%9D%B4 栗谷李珥]
|Year = 1578
|Key Concepts=
|Translator = [[2017 Summer Hanmun Workshop (Advanced)#수강생 | Participants of 2017 Summer Hanmun Workshop (Advanced Translation Group)]]
|Editor =
|Translation Year = 2017

}}

<gallery>
파일:문헌서원학규2.JPG|* 文憲書院學規 문헌서원학규(''Jin simucha'') 1578(2)
파일:문헌서원학규3.JPG|* 文憲書院學規 문헌서원학규(''Jin simucha'') 1578(3)
</gallery>

=='''Introduction'''==

=='''Original Script'''==

{|class="wikitable" style="width:100%; font-size:110%; color:#002080; background-color:#ffffff;"
!style="width:40%;"|Classical Chinese || style="width:60%;"| English
|-
|
文憲書院學規

1. 一。取士之法。勿論長少。取其有志學業。名行無汚者。院儒僉議許入。會者未滿十員。則不得定議。(曾參初試者。備三員許入。) 生員進士。則直許入勿議。若有儒生或挾勢求入。或欲因而干謁道主州官者。皆勿許入。

2. 一。擇諸生有識者爲掌議(二員)。凡院中議論。斯二人者主之。(無掌議。則不可定議。) 二年相遞。又定有司。以主書冊。

3. 一。擇鄕人謹幹者爲院監(二員)。備三望。受差于牧使。掌供饋出納之事。三年相遞。必以所掌。作簿傳授。若斂散之穀有逋欠。則勿許遞。若不能察。則諸生僉議。告官論遞。

4. 一。每月朔望。諸生具巾頭巾袍團領詣廟。開中門。焚香年最長者焚香再拜。雖非朔望。諸生若自他處初到。或自院歸家時。必於廟庭再拜。不開中門。不焚香。

5. 一。每日晨起。整疊寢具。少者持箒埽室中。使齋直埽庭。盥櫛正衣冠。平明時。分立東西庭序齒。相向行相揖。禮畢。還就齋室。

6. 一。常時。恒整衣服冠帶。拱手危坐。如對尊長。毋得以褻服自便。必著直領且不得著華美近奢之服。凡几案書冊筆硯之具。皆整置其所。毋或亂置不整。作字必楷正。毋得書于窓戶壁上。

7. 一。凡居處必以便好之地。推讓長者。毋或自擇其便。年十歲以長者出入時。少者必起。
一。凡食時。長幼齒坐。於飮食不得揀擇取舍。常以食無求飽爲心。

8.。讀書時。必端拱危坐。專心致志。務窮義趣。毋得相顧談話。. 一。凡言語必愼重。非文字禮法則不言。毋談淫褻悖亂神怪之事。毋談他人過惡。毋談朝廷政事。毋說州縣官員得失。一。朋友務相和敬。相規以失。相責以善。毋得挾貴挾賢挾才挾父兄挾多聞見。以驕于儕輩。且不得譏侮儕輩。以相戲謔。違者黜座。(卽損徒也。解損時。必滿座面責。)

9. 一。自晨起至夜寢。一日之閒。必有所事。或讀書。或製述。或講論義理。或請業請益。無非學業。至於暇時或游泳川上。亦皆從容齊整。長幼有序。昏必明燈。夜久就寢。若不遵學規。威儀放曠。學業怠惰者黜座。不悛則黜院黜院者。削其籍。

10. 一。院中書冊。毋得出于院門。違則罰其主者。重則黜院。輕則黜座。
一。春秋祭。無故不參者黜座。
一。寄名院籍。或有失身毀行。玷辱儒風者。則僉議削籍。

11. 一。四孟之月。掌議會諸生于院。講議學規。檢察諸生得失。無故不參者黜座。有故則必具單子。告其由。凡初入院者。必使先讀學規。

||
(translation)
|}

=='''Translation'''==

==='''Student 1 : (Hu Jing)'''===
----

1. 一。取士之法。勿論長少。取其有志學業。名行無汚者。院儒僉議許入。會者未滿十員。則不得定議。(曾參初試者。備三員許入。) 生員進士。則直許入勿議。若有儒生或挾勢求入。或欲因而干謁道主州官者。皆勿許入。

*Discussion Questions:

1. In the Joseon dynasty, how did the students make the choice on which academy to attend? Were they based on the residence or the masters of the academy?

2. We can learn from the text that the academy holds sacrifice regularly. How can we understand the sacrifice cultrue in the Confucianism?

==='''Student 2 : King Kwong Wong'''===
----
2. 一。擇諸生有識者爲掌議(二員)。凡院中議論。斯二人者主之。(無掌議。則不可定議。) 二年相遞。又定有司。以主書冊。

Choose among the students those who are erudite as student presidents (two members). For every discussion meeting within the academy, these two chair them. (If no president [is presented in the meeting], then it is not allowed to reach a decision.) Both will be substituted in two years. In addition, a student official should be appointed to manage books.

*Discussion Questions:
# How did Yi I and his academy enforce its regulations? Given the high-handed nature of the regulations, how do they reflect the quality of students?
# Why do the regulations forbade the discussion of politics? Considering the last literati purge happened in 1545, would it be a consequence of the literati purges during the Chosŏn period?

==='''Student 3 : (Zhijun Ren)'''===
----
一。擇鄕人謹幹(diligent and hardworking)者爲院監overseers(二員)。Select two diligent and hardworking persons from the locals, let them be the overseers of the academy.
備三望。受差于牧使。掌供饋出納之事。they are appointed by the local governor. they would be in charge of the matters of income and expenditure.
三年相遞。必以所掌。作簿傳授。they will alternate every three years. they have to maintain bookkeeping for what they are in charge.
若斂散之穀有逋欠。則勿許遞。
若不能察。則諸生僉議(public discussion)。告官論遞。

*Discussion Questions:
Yi I seems to place great emphasis on individual cultivation and the proper relation between peers. What does it tell us about Yi I’s envisioning of an ideal academy?

==='''Student 4 : Martin'''===
----

*Discussion Questions:

1. Considering that students of different (yangban-) backgrounds could enter the academies, do you think Yulgoks emphasis on the order of seniority could have been problematic at times? What times could that be?

2. Looking at modern school systems some of this rules seem quite obvious, check your schools regulations for similarities and differences?

==='''Student 5 : (Young Suk)'''===
----

每日晨起。整疊寢具。少者持箒埽室中。使齋直埽庭。盥櫛正衣冠。平明時。分立東西庭序齒。相向行相揖。禮畢。還就齋室。

Everyday get up at daybreak. Tidy up and fold your bedding away. The younger students should sweep up the room. Let the errand boy arrange the court yard. Wash your face, comb your hair, and adjust your attire. At sunrise line up in two ranks according to age, east and west in the courtyard. Face each other and bow down with your hands together. On completion of this ritual, immediately return to the lecture room.

*Discussion Questions:

1. Yi Yulgok wrote the regulations in a meticulous manner. Is this based on his belief in Confucian philosophy of the ki (氣) school that relates the essence of human mind (理) and human behavior(氣) not to be separate but one under the non-dual principle?

2. The name of the academy originates from Ch'oe Ch'ung's (984-1098, Koryŏ dynasty) posthumous name, Munhŏn (文憲). Ch'oe Ch'ung was called 'Confucius of the Land East of the Sea' and the founder of the first private Confucian Academy in Korea. Ch'oe must have composed the regulations for his academy too. If so, what connections might there be between the original Ch'oe's and Yi's regulations?

==='''Student 6 : (Do hee Jeong)'''===
----
一。常時。恒整衣服冠帶。拱手危坐。如對尊長。
First. In ordinary times, you always adjust your cloths, cap, sash1) and salute with the hands folded and sit gingerly, just as you encounter honorable senior

毋得以褻服自便。[必著直領]
Do not consult your own convenience by wearing comfortable clothes. [you must wear jingnyeong 2)]

且不得著華美近奢之服。
And do not wear clothes which is resplendent and extravagant

凡几案書冊筆硯之具。皆整置其所。毋或亂置不整。
you should orderly replace a table, books, a brush, an inkstone in place. If and when do not leave disorderly those(?)

作字必楷正。毋得書于窓戶壁上。
When writing, you must write in regular script style and do not write on the windows and doors and the wall

1)cloths worn by the literati

2)coat with a straightened collar, wearing in from the the Late Goryeo Dynasty to Joeseon Dynasty

*Discussion Questions:
when i searched about this document, i know that the regulation form was formed a line. especially, this document is similar the regulation written by 박세채. 박세체 is follower about 이이. this documents is connected a scholastic mantle which is 서인?
so the regulation of the academy in joeseon is different to each a faction,

==='''Student 7 : (Irina)'''===
----

*Discussion Questions:

The Regulations of the Munheon Academy show that in the past education had as its main function not only gaining of knowledge but the build-up of the character and habits of learners. To what extent today schools and universities have this function? To what extent does a student's success nowadays depends on his knowledge and to what extend it depends on his behavior.

Which of the listed rules are outdated in modern Korea and which are still in practice?

7.
一。凡居處必以便好之地。推讓長者。毋或自擇其便。年十歲以長者出入時。少者必起。

If the place to stay is nice and comfortable, you should give it to the senior. It is not acceptable to prefer the convenience for yourself. When someone who is 10 or more years elder comes in or out, the younger ones should stand up.

一。凡食時。長幼齒坐。於飮食不得揀擇取舍。常以食無求飽爲心。

While having meal, seniors sit first. It is not acceptable to select your food. Always have in mind that you should not sate your hunger fully.

==='''Student 8 : (Kim Young)'''===
----

8.。一。讀書時。必端拱危坐。專心致志。務窮義趣。毋得相顧談話。一。凡言語必愼重。非文字禮法則不言。毋談淫褻悖亂神怪之事。毋談他人過惡。毋談朝廷政事。毋說州縣官員得失。一。朋友務相和敬。相規以失。相責以善。毋得挾貴挾賢挾才挾父兄挾多聞見。以驕于儕輩。且不得譏侮儕輩。以相戲謔。違者黜座。(卽損徒也。解損時。必滿座面責。)

One. When reading, organize your body and sit solemnly. Focus your mind and extend your intent. Work hard at exhausting the meaning. Do not look at each other and chat.

One. As to speaking, the language should be cautious. Do not talk about what is not written in the classics as propriety and ritual. Do not talk about licentious, dirty, destructive, disorderly, and occult stories. Do not speak of others' mistakes. Do not discuss the politics of the court. Do not bring up the gain and loss of prefects at each administrative unit.

One. Friends should strive to be harmonious and respectful. They should correct each other's mistakes and reproach each other to do better. Do not boast your status, wisdom, talent, father and brother, knowledge, so as to be arrogant to your peers. Moreover, do not ridicule and mock each other. And don't play pranks. Violators will have to leave their seats. (This refers to ostracizing. Before a student is pardoned from ostracization, he should be scolded in front of everyone.)

*Discussion Questions:

1. Among Yulgok's regulations, which clause emphasizes the practical aspect of communal living, and which clause focuses on cultivating moral principles? On the whole, do you find the rules to be more practical or more idealistic? Why?

2. Why do you think it is so important to respect the elderly and prioritize their needs in Confucian society? From modern standards, such a rule might come off as unreasonable and oppressive to the younger. What is the Confucian logic for defending this rule, and how would you be able to justify it?

3. From which classics does Yulgok pull quotations, and what are the meaning and significance of these quotations?

==='''Student 9 : (Masha)'''===
----
9. 一。自晨起至夜寢。一日之閒。必有所事。或讀書。或製述。或講論義理。或請業請益。無非學業。至於暇時或游泳川上。亦皆從容齊整。長幼有序。昏必明燈。夜久就寢。若不遵學規。威儀放曠。學業怠惰者黜座。不悛則黜院 [黜院者。削其籍。]<br />

From the moment one wakes up in early morning until he goes to bed at night and throughout entire day there must be things one attends to. Reading a book, engaging in composition, discussing argumentation and reason, or asking questions regarding lessons as well as asking for instructions. Nothing but the undertaking of learning. As for one's leisure time or swimming in the streams, everyone, likewise, should behave in a proper manner and in orderly fashion. Follow the order in seniority. At dusk one must light the lantern, and as the night grows long one must go to bed. If one does not comply with the school regulations, one's manners and bearing would loosen up and become unrestrained. One who is indolent in the undertaking of learning will be dismissed from the classroom. If one does not repent and mend one's ways, he will be expelled from the academy. [Ones who are expelled from the academy, their name gets removed from the roaster.]<br />

*Discussion Questions:<br />

1. Many of the listed regulations are common sense in modern Korean society, such as the order of seniority, and are abided to throughout one person's life. What does it imply for the time these regulations were compiled, why were they extensively described? How do they compare to the regulations prescribed in current school environment?<br />
2. What do these particular rules imply about standards of behavior? For example, why would straightened clothes or being tidy and organized matter? What was the role of the academies aside from formal education? <br />
3. The rules, such as not writing on windows and walls, implied that there were such precedents. For the modern readers who went through the education system anywhere in the world this kind of rules are easy to relate to and understand them. What does it say about universal human behavior and education process?

==='''Student 10 : (Jong Woo Park)'''===
----
10.

一。院中書冊。毋得出于院門。違則罰其主者。重則黜院。輕則黜座。

One. Books belong to the academy should not be moved out of the academy. If one violates it, the violator will be expelled from the academy in the case of a serious offense or he will be removed from his seat in the case of a light offense.

一。春秋祭。無故不參者黜座。

One. If one does not participate in the scarifies rites of spring and autumn without any reason will be removed from his seat.

一。寄名院籍。或有失身毀行。玷辱儒風者。則僉議削籍。

One. Among those enrolled in the roster, if one behaves unrulily and pollutes the custom of Confucius, his case will be discussed in the council and he will be removed from the roster.

*Discussion Questions:
(1) What kind of Confucian culture or values do these regulations represent?

(2) Is what Yi I emphasizes in this document universal--shared by Confucian societies in other parts of the world--or specific to Korea?

(3) Can you see any remaining effect of this (kind of) regulation on Korean culture today?

==='''Student 11 : (Kanghun Ahn)'''===
----

一。四孟之月。掌議會諸生于院。講議學規。檢察諸生得失。無故不參者黜座。有故則必具單子。告其由。凡初入院者。必使先讀學規。

Discussion questions: How was the life of Choson's Confucian students in conjunction with such regulations? Were these rules kept well? If not, are there any records showing the Choson Confucians' deviation from their tightly structured routine?

==='''Student 12 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 13 : (Write your name)'''===
----

*Discussion Questions:

==='''Student 14 : (Write your name)'''===
----

*Discussion Questions: 1. Among these regulations, which do you think are applicable today, and which inapplicable? 2. What overarching values do you think are being emphasized here in these regulations? 3. Why do you think these rules regulate the ways in which the students conduct their behaviors? 4. What are the rules and regulations from?

=='''Further Readings'''==

2017-07-11T02:29:40Z

Irina: /* Student 1 : (Write your name) */

2017-07-10T06:21:48Z

Irina: /* Student 6 : (Irina) */

장서각위키 - 사용자 기여 [ko]

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製戒酒綸音

(Translation) 御製廣蕩

(Translation) 1910年 朴海溟 賣夢明文

(Translation) 薄命妾原情所志

(Translation) 薄命妾原情所志

(Translation) 薄命妾原情所志

(Translation) 朴突夢傳

(Translation) 朴突夢傳

(Translation) 朴突夢傳

(Translation) 1509年 永膺大君 棄別夫人 鄭氏 許與文記

(Translation) 1910年 朴海溟 賣夢明文

(Translation) 1801年 龍山書院 首奴 禹發 自賣明文

(Translation) 1522年 朴榮基 土地賣買明文

(Translation) 1669年 金命說 分財記

(Translation) 1669年 金命說 分財記

(Translation) 文憲書院學規

(Translation) 文憲書院學規

(Translation) 哀絶陽

(Translation) 哀絶陽

(Translation) 哀絶陽

(Translation) 哀絶陽

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 陳時務箚

(Translation) 1910年朴海溟賣夢明文

(Translation) 1509年永膺大君棄別夫人鄭氏許與文記

(Translation) 1910年朴海溟賣夢明文

(Translation) 1801年龍山書院首奴禹發自賣明文

(Translation) 1522年朴榮基土地賣買明文

(Translation) 1669年金命說分財記

(Translation) 1669年金命說分財記