(Translation) 崔鳴吉丙子封事第一 - 편집 역사

2022년 2월 14일 (월) 16:34에 Lotus님의 편집

2022-02-14T16:34:02Z

2019년 7월 19일 (금) 01:02에 Kingkwow님의 편집

2019-07-19T01:02:30Z

Kingkwow: /* Original Script */

2019-07-18T01:17:23Z

‎Original Script

Kingkwow: /* Original Script */

2019-07-18T00:50:57Z

‎Original Script

Kingkwow: /* Further Readings */

2019-07-17T06:21:29Z

‎Further Readings

Kingkwow: /* Further Readings */

2019-07-17T04:21:06Z

‎Further Readings

Kingkwow: /* Further Readings */

2019-07-17T04:11:41Z

‎Further Readings

Kingkwow: /* References */

2019-07-17T04:10:47Z

‎References

Q: /* Introduction */

2019-07-16T15:56:27Z

‎Introduction

Q: /* Introduction */

2019-07-16T15:54:05Z

‎Introduction

@@ 75번째 줄: / 75번째 줄: @@
 * 丙子封事[第二] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0130
 * 丙子封事[第三] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0140
+<!--
 =='''References'''==
 <references/>
@@ 159번째 줄: / 159번째 줄: @@
 [[Category:2019 JSG Summer Hanmun Workshop]]
 [[Category:Advanced Translation Group]]

@@ 11번째 줄: / 11번째 줄: @@
 |Key Concepts=
 |Translator = King Kwong Wong [[2019 JSG Summer Hanmun Workshop (Advanced)#Participants | Participants of 2019 JSG Summer Hanmun Workshop (Advanced Translation Group)]]
-|Editor =
+|Editor = Kyuhyung Hwang, King Kwong Wong
 |Translation Year = 2019
 }}

@@ 48번째 줄: / 48번째 줄: @@
 Reply their regular letters but reject their words of violating principles, so that both the righteousness of ruler and minister and the way of neighboring states can be completed. With regard to plans, it is appropriate. Not to mention now our mountain fortresses are not finished and our defense is not complete. As to expedient strategy of delaying calamity, how can it be entirely neglected? There is no harm in receiving the Later Jin envoy, but whom cannot be received are the Western Tartars.<ref>They refer to the Western Mongols.</ref> As to the Western Tartars, we should not treat them ungenerously, but what should be severely reproached are the rebellious letters.<ref>A version of this suggestion is recorded in the Veritable Records of Injo: http://sillok.history.go.kr/id/wpa_11402026_002</ref>
-Your minister humbly observed the situations of the caitiffs. Sooner or later, all are the eventual invasion. But it cannot be fuzzily handled so that we are being deceived to point of overly desolate and accelerate their invasion. Shut the door of our cities and open channels of remonstration. Although there will be signs of remorse, they are not beneficial. The situation of today can be said to be urgent, but fortunately, it has yet to reach the point of suffering invasion now. Your minister prostrates and hopes Your Highness make all the more effort and first establish a lofty aspiration. Such as the words of the remonstrating ministers and lecturing ministers, Your Highness should accept more. Gather and rank the ministers who discuss affairs. Bravely reform the policies that harm the people. Promote talents and encourage officers and soldiers, so as to fulfill the wishes of your subjects. Thereby the human mind will be delighted, and the condition of the state will be consolidated. Although there is an external threat, it will not reach a state of grave frustrations. As to your minister’s lowly illness, it always lingers. Your minister’s spirit is muddled and totally not aware of external affairs. And yet your minister cannot bear the trivial sincerity of concerning the state, and risk displaying what I have in my heart, only to let the brilliant lord to judge, taking what to advance and what to cease.
+Your minister humbly observed the situations of the caitiffs. Sooner or later, all are the eventual invasion. But it cannot be fuzzily handled so that we are being deceived to point of overly desolate and accelerate their invasion. Shut the door of our cities and open channels of remonstration. Although there will be signs of remorse, they are not beneficial. The situation of today can be said to be urgent, but fortunately, it has yet to reach the point of suffering invasion now. Your minister prostrates and hopes Your Highness make all the more effort and first establish a lofty aspiration. Such as the words of the remonstrating ministers and lecturing ministers, Your Highness should accept more. Gather and rank the ministers who discuss affairs. Bravely reform the policies that harm the people. Promote talents and encourage officers and soldiers, so as to fulfill the wishes of your subjects. Thereby your people’s mind will be delighted, and the condition of the state will be consolidated. Although there is an external threat, it will not reach a state of grave frustrations. As to your minister’s lowly illness, it always lingers. Your minister’s spirit is muddled and totally not aware of external affairs. And yet your minister cannot bear the trivial sincerity of concerning the state, and risk displaying what he has in his heart, only to let the brilliant lord to judge, taking what to advance and what to cease.
 |-
 |}

@@ 42번째 줄: / 42번째 줄: @@
 臣竊觀今日虜情。特有早晩。等是被兵。但不可矇矓處置。以致見賣。過於落莫。以促其兵耳。城門閉言路開。雖有悔端。亦不濟事。今日之勢可謂急矣。而幸未至於目前被兵。伏願殿下。益加憤發。先立大志。如頃日諫臣筵臣之言。多所採納。收敍言事之臣。勇革病民之政。振拔人才。激勵將士。以慰臣民之望。則人心旣悅。國勢自固。雖有外患。亦不至大段顚沛矣。臣之賤疾。一向沈綿。精神昏憒。全不省外事。而竊不任區區憂國之誠。冒陳所懷。唯明主裁之。取進止。
 ||
-Your minister humbly prostrates in my private quarter because of my illness. Your minister did not participate in court discussion but heard the reports from all the provinces and circuits. Now the words of this envoy from the Later Jin were offensively arrogant and viciously treacherous. I could not bear to hear these words. Among all those who have courage and uprightness, who will not resent to the extent of desiring death? Your minister humbly heard that as to the questions and answers of the bureaucrats and the plans and preparations of the Border Defense Command, their speeches are upright and reasonings are sound. They are good enough to be considered. Yet in your minister’s mind, there is something that your minister could not but be overly concerned. At the time when we were first negotiating peace, the court, using the great righteousness between ruler and minister, repeatedly listed our statements. They albeit dogs and sheep do have consciousness, therefore dare not to force us to violate righteousness. We agreed to be neighboring states, reported to Heaven, and swore an oath. In between these ten or so years, there were no other claims. Now they suddenly uttered this speech, why? Moreover, the caitiffs overran the great desert and were constrained by none. Presumptuously they proclaimed emperorship. Who can turn the tide to stop them? And as to those who desire to use a pretense against our state, their minds are probably hard to understand.
+Your minister humbly prostrates in his private quarter because of his illness. Your minister did not participate in court discussion but heard the reports from all the provinces and circuits. Now the words of this envoy from the Later Jin were offensively arrogant and viciously treacherous. Your minister could not bear to hear these words. Among all those who have courage and uprightness, who will not resent to the extent of desiring death? Your minister humbly heard that as to the questions and answers of the bureaucrats and the plans and preparations of the Border Defense Command, their speeches are upright and reasonings are sound. They are good enough to be considered. Yet in your minister’s mind, there is something that your minister could not but be overly concerned. At the time when we were first negotiating peace, our court, using the great righteousness between ruler and minister, repeatedly listed our statements. They albeit dogs and sheep do have consciousness, therefore dare not to force us to violate righteousness. We agreed to be neighboring states, reported to Heaven, and swore an oath. In between these ten or so years, there were no other claims. Now they suddenly uttered this speech, why? Moreover, the caitiffs overran the great desert and were constrained by none. Presumptuously they proclaimed emperorship. Who can turn the tide to stop them? And as to those who desire to use a pretense against our state, their minds are probably hard to understand.
 If we only reply with words of mouth, then the course of events is not clear and cannot serve as evidence. If it let the arrogant caitiffs reverse our words and slander us in front of All under Heaven, then what can we use to explain ourselves? In your minister’s humble opinion, in addition to regular response, we should separately write a letter, completely stating that the false title cannot be used to usurp, that the loyalty of ministers cannot be changed, and that the ranks of the venerable and base cannot be confused, so as to clarify the great righteousness and to preserve the essence of our state. As ever send the letter of the caitiffs and the reply of our state to the military command for consultation and then report to the August dynasty. At the same time, send instructions to the eight directions, discipline the soldiers and horses, so as to wait for the revolt and let people of all under Heaven clearly know how unambiguously the court handle this matter. Then by doing so, it can destroy the scheme of the caitiffs and strengthen the morale of our soldiers. Write them in historical records, and there will be no words of regret. Furthermore, your minister heard that Yonggoltae’s (Yonggoldae) trip only used the spring mission and the condolence<ref>This refers to the death of Queen Inyŏl (Inyeol), the consort of Injo.</ref> as pretexts, and the letter of the khan also does not have other words. What are called rebellious letters are those of the Eight Banners and of the Mongol princes.

@@ 70번째 줄: / 70번째 줄: @@
 </div>
 -->
-*丙子封事[第二] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0130
+* 仁祖實錄 32卷, 仁祖 14年 2月 16日 辛卯 胡差龍骨大、馬夫大等 http://sillok.history.go.kr/id/kpa_11402016_001
-*丙子封事[第三] http://db.itkc.or.kr/dir/item?itemId=MO#/dir/node?dataId=ITKC_MO_0328A_0110_010_0140
+* 仁祖實錄 32卷, 仁祖 14年 2月 21日 丙申 司諫趙絅上疏, 請勿許西㺚入國門 http://sillok.history.go.kr/id/kpa_11402021_001
 * 仁祖實錄 32卷, 仁祖 14年 2月 26日 辛丑 完城君 崔鳴吉上箚 http://sillok.history.go.kr/id/wpa_11402026_002
 =='''References'''==

@@ 25번째 줄: / 25번째 줄: @@
 During the relatively short span of time between 1592 and 1636, when this memorial was composed, Chosŏn already suffered three invasions, of which the first two were by Japan and the last by Later Jin. The events and the changes in the political climate of this region of Asia was to lead to a fourth invasion--this time by Qing. Chosŏn's subsequent surrender, whose terms included kowtows by King Injo in submission to Hong Taiji of the Qing dynasty who had come to Chosŏn in person, are considered, by many, the most humiliating moment in the history of the dynasty.
-Ch’oe Myŏngkil's memorial can be better understood, having these concurrent historical events in mind. However, the role he played in the unfolding of these events and the characterization imposed on him subsequently date back to the time of the third invasion, one by Late Jin. Ch’oe Myŏngkil is remembered as the leading proponent of ''chuhwaron'' as opposed to ''ch'ŏk'waron'' of Kim Sanghŏn, his opponent whose name rarely fails to accompany Ch’oe's in the discussions regarding this invasion. ''Chuhwaron'' can be, more literally, translated as "the argument for seeking peace [negotiation]," and ''ch'ŏk'waron'' "the argument for rejecting peace [negotiation]." Ch’oe supported the position favoring diplomatic solution during the Later Jin Invasion in 1627 and would again during this invasion. The two positions have often been understood in terms of "pragmatic compromise" and "adherence to principle" in relation to the tributary relationship between Chosŏn and Ming, and Chosŏn's perception of the Manchus as barbarians and Ming as the Confucian state. Along these lines of thinking, Ch’oe is sometimes characterized as someone who sacrificed his reputation and principle in order to save his country and at others, as someone who corrupted the Confucian principle and caused a disgrace to his king and his country. More recent scholarship deems this kind of view simplistic and demands a more thorough inquiry into the complexity of the situation.<ref>Huh Tae koo 허태구. “Choi Myeong-gil’s argument of supporting the pursuit of peace with the enemy, and the issue of Daemyeong Euiri” 崔鳴吉의 主和論과 對明義理. The Journal of Korean History 한국사연구 162 (September 2013): 87–122.</ref><ref>Huh Tae koo 허태구. “The Trend and Prospect of Main Study on the Dispute between Ju’hwa-ron(主和論, argument supporting the idea of pursuing peace with the enemy) and Cheok’hwa-ron(斥和 論, argument boycotting the negotiation of peace with the enemy) during Manchu Invasion of Joseon” 丁卯 · 丙子胡亂 전후 主和 · 斥和論 관련 연구의 성과와 전망. Sahak Yonku: The Review of Korean History 128 (December 2017): 179–235.</ref><ref>O Such'ang 오수창. “Choi Myeonggil gwa Kim Sanghŏn” 최명길과 김상헌 [Choi Myeonggil and Kim Sanghŏn]. Critical Review of History 역사비평, February 1998, 393–403.</ref>
+Ch’oe Myŏngkil's memorial can be better understood, having these concurrent historical events in mind. However, the role he played in the unfolding of these events and the characterization imposed on him subsequently date back to the time of the third invasion, one by Late Jin. Ch’oe Myŏngkil is remembered as the leading proponent of ''chuhwaron'' as opposed to ''ch'ŏk'waron'' of Kim Sanghŏn, his opponent whose name rarely fails to accompany Ch’oe's in the discussions regarding this invasion. ''Chuhwaron'' can be, more literally, translated as "the argument for seeking peace [negotiation]," and ''ch'ŏk'waron'' "the argument for rejecting peace [negotiation]." Ch’oe supported the position favoring diplomatic solution during the Later Jin Invasion in 1627 and would again during this invasion. The two positions have often been understood in terms of "pragmatic compromise" and "adherence to principle" in relation to the tributary relationship between Chosŏn and Ming, and Chosŏn's perception of the Manchus as barbarians and Ming as the Confucian state. Along these lines of thinking, Ch’oe is sometimes characterized as someone who sacrificed his reputation and principle in order to save his country and at others, as someone who corrupted the Confucian principles and caused a disgrace to his king and his country. More recent scholarship deems this kind of view simplistic and demands a more thorough inquiry into the complexity of the situation.<ref>Huh Tae koo 허태구. “Choi Myeong-gil’s argument of supporting the pursuit of peace with the enemy, and the issue of Daemyeong Euiri” 崔鳴吉의 主和論과 對明義理. The Journal of Korean History 한국사연구 162 (September 2013): 87–122.</ref><ref>Huh Tae koo 허태구. “The Trend and Prospect of Main Study on the Dispute between Ju’hwa-ron(主和論, argument supporting the idea of pursuing peace with the enemy) and Cheok’hwa-ron(斥和 論, argument boycotting the negotiation of peace with the enemy) during Manchu Invasion of Joseon” 丁卯 · 丙子胡亂 전후 主和 · 斥和論 관련 연구의 성과와 전망. Sahak Yonku: The Review of Korean History 128 (December 2017): 179–235.</ref><ref>O Such'ang 오수창. “Choi Myeonggil gwa Kim Sanghŏn” 최명길과 김상헌 [Choi Myeonggil and Kim Sanghŏn]. Critical Review of History 역사비평, February 1998, 393–403.</ref>
 =='''Original Script'''==

(Translation) 崔鳴吉 丙子封事第一 - 편집 역사

2022년 2월 14일 (월) 16:34에 Lotus님의 편집

2019년 7월 19일 (금) 01:02에 Kingkwow님의 편집

Kingkwow: /* Original Script */

Kingkwow: /* Original Script */

Kingkwow: /* Further Readings */

Kingkwow: /* Further Readings */

Kingkwow: /* Further Readings */

Kingkwow: /* References */

Q: /* Introduction */

Q: /* Introduction */

(Translation) 崔鳴吉丙子封事第一 - 편집 역사