(Translation) 御製廣蕩 - 편집 역사

2022년 2월 14일 (월) 15:21에 Lotus님의 편집

2022-02-14T15:21:01Z

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‎Introduction

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‎Original Script

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‎Original Script

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‎Introduction

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‎Introduction

마틴: /* Student 14 : (Write your name) */

2017-07-18T08:44:19Z

‎Student 14 : (Write your name)

Mashakobzeva: /* Student 14 : (Write your name) */

2017-07-18T08:37:35Z

‎Student 14 : (Write your name)

Mashakobzeva: /* Student 14 : (Write your name) */

2017-07-18T08:32:32Z

‎Student 14 : (Write your name)

Mashakobzeva: /* Student 14 : (Write your name) */

2017-07-18T08:30:17Z

‎Student 14 : (Write your name)

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+<!--
 =='''Discussion Questions'''==
+#
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 =='''Further Readings'''==
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 * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.
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+*
+*
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 ==='''Student 14 : (Write your name)'''===
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 =='''Secondary Sources'''==
 Deuchler, Martina: "Heaven Does Not Discriminate": A Study of Secondary Sons in Chosŏn Korea, in: The Journal of Korean Studies, Vol. 6 (1988-1989), pp. 121-163 https://www.jstor.org/stable/41490199?seq=1#page_scan_tab_contents

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 =='''Introduction'''==
-The discrimination against secondary sons 庶孼 (Sŏŏl) had been a longstanding issue in Chosŏn up to the reign of King Yeongjo that had been discussed quite vehemently among nearly every generation of officials and literati. With foundation of the Chosŏn-Dynasty in 1392 Neo-Confucian thought, or Zhu Xis re-interpretation of the Confucian canon that was already circulating for some time among Korean literati, became the foundation for the belief system of the elites. A transformation of the social structure oriented on Zhu Xis Family Rituals (朱子家禮) set in, which has to be viewed as long term process, only completely penetrating the Korean society at the end of the 17th century. In order to follow the stipulation of the Family Rituals for the oldest son to take over family succession in the polygamous relations a main wife (妻) had to be distinguished from other, secondary wives (妾). Main wives came exclusively from yangban families while secondary wives had commoner or slave background, which was conferred to their sons. This was instated in law after 1413.
+The discrimination against secondary sons 庶孼 (Sŏŏl) had been a longstanding issue in Chosŏn up to the reign of King Yŏngjo that had been discussed quite vehemently among nearly every generation of officials and literati. With foundation of the Chosŏn-Dynasty in 1392 Neo-Confucian thought, or Zhu Xis re-interpretation of the Confucian canon that was already circulating for some time among Korean literati, became the foundation for the belief system of the elites. A transformation of the social structure oriented on Zhu Xis Family Rituals (朱子家禮) set in, which has to be viewed as long term process, only completely penetrating the Korean society at the end of the 17th century. In order to follow the stipulation of the Family Rituals for the oldest son to take over family succession in the polygamous relations a main wife (妻) had to be distinguished from other, secondary wives (妾). Main wives came exclusively from yangban families while secondary wives had commoner or slave background, which was conferred to their sons. This was instated in law after 1413.
 Therefore secondary sons were heavily discriminated against in joining the government and especially in taking over family succession in legal as well as ritual aspects. This often presented family succession, including the transfer of wealth and reputation, with a dilemma if the main marriage bore no male heir or no children at all. Instead of instating secondary sons however, as their status was considered low, sons of cousins or adopted children were preferred to be put into succession.

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 On the 18th Day of the 4th month in the kabo year (1774).
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 其於本事 猶爲欠典
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-(translation)
+Royal writing on Spreading Harmony
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 |}
 =='''Discussion Questions'''==

@@ 26번째 줄: / 26번째 줄: @@
 =='''Introduction'''==
-The discrimination against secondary sons 庶孼 (Sŏŏl) had been a longstanding issue in Chosŏn up to the reign of King Yeongjo that had been discussed quite vehemently among nearly every generation of officials and literati. With foundation of the Chosŏn-Dynasty in 1392 Neo-Confucian thought, or Zhu Xis re-interpretations of the Confucian Canon that was already circulating for some time among Korean literati, became the dominant belief system among the elites of the state. A transformation of the social structure oriented on Zhu Xis Family Rituals (朱子家禮) set in, which as to be viewed as long term process, only completely penetrating the Korean society at the end of the 17th century. In order to follow the stipulation of the Family Rituals for the oldest son to take over family succession in the polygamous a main wife (妻) had to be distinguished from other, secondary wives (妾). Main wives came exclusively from yangban families while secondary wives had commoner or slave background, which was conferred to their sons. This was instated in law after 1413.
+The discrimination against secondary sons 庶孼 (Sŏŏl) had been a longstanding issue in Chosŏn up to the reign of King Yeongjo that had been discussed quite vehemently among nearly every generation of officials and literati. With foundation of the Chosŏn-Dynasty in 1392 Neo-Confucian thought, or Zhu Xis re-interpretation of the Confucian canon that was already circulating for some time among Korean literati, became the foundation for the belief system of the elites. A transformation of the social structure oriented on Zhu Xis Family Rituals (朱子家禮) set in, which has to be viewed as long term process, only completely penetrating the Korean society at the end of the 17th century. In order to follow the stipulation of the Family Rituals for the oldest son to take over family succession in the polygamous relations a main wife (妻) had to be distinguished from other, secondary wives (妾). Main wives came exclusively from yangban families while secondary wives had commoner or slave background, which was conferred to their sons. This was instated in law after 1413.
 Therefore secondary sons were heavily discriminated against in joining the government and especially in taking over family succession in legal as well as ritual aspects. This often presented family succession, including the transfer of wealth and reputation, with a dilemma if the main marriage bore no male heir or no children at all. Instead of instating secondary sons however, as their status was considered low, sons of cousins or adopted children were preferred to be put into succession.
-As many secondary sons of yangban were well educated in their fathers houses, but had only a few ways to gain access to power or to receive recognition for their talents. Moreover as their status was further inherited to their own offspring they had could have no sense building a future. However as they received an education secondary sons were no voiceless group like slaves, but actually formed a visible group often criticizing or being in opposition to state policy. Famous scholars like Yi I also often broke with the existing law and set up secondary sons as successors and the laws or norms on discriminating secondary sons were often questions on high levels. Yŏngjos decision to abolish these discriminations is probably fueled by his own background as the son of a secondary wife. King Sukchong already before him had tried to lift the restrictions against the Sŏŏl against heavy backlash from the elites that fear loss of their own status.
+Many secondary sons of yangban were well educated in their fathers houses, but had only a few ways to gain access to power or to receive recognition for their talents. Moreover as their status was further inherited to their own offspring they had could have no sense building a future. However as they received an education secondary sons were no voiceless group like slaves, but actually formed a visible group often criticizing or being in opposition to state policy. Famous scholars like Yi I also broke with the existing law and set up secondary sons as successors and questioned the laws or norms on discriminating secondary sons won high levels. Yŏngjos decision to abolish these discriminations is probably fueled by his own background as the son of a secondary wife. King Sukchong already before him had tried to lift the restrictions against the Sŏŏl against heavy backlash from the elites that feared harm of their own status.
-This document refers to a decree promulgated by Yŏngjo the day before in which he actually lifts a lot of discriminations put on secondary sources. However the practical effects of this decree need to be further evaluated as the situation of secondary sons surely improved but was not fully alleviated as later documents and regulations on the issue suggest.
+This document refers to a decree promulgated by Yŏngjo the day before, in which he actually lifted a lot of discriminations put on secondary sources. However the practical effects of this decree need to be further evaluated as the situation of secondary sons surely improved but was not fully alleviated as later documents and regulations on the issue suggest.

← 이전 판		2017년 7월 18일 (화) 08:44 판
209번째 줄:		209번째 줄:

	==='''Student 14 : (Write your name)'''===		==='''Student 14 : (Write your name)'''===
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−	~~西元二零一七年丁酉七月三日韓國學中央研究院藏書閣奴主宋在倫前明文~~
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−	~~右明文爲臥乎事叱段矣多院債而勢無報~~
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−	~~故不得已自己所有壹拾口奴婢~~
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−	~~美國羅城接奴朴哲同年參拾伍~~
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−	~~中國福州接婢胡薄年贰拾柒~~
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−	~~俄國莫城接婢馬四年參拾壹~~
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−	~~中國天津接奴吱桾年叁拾貳~~
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−	~~保加利亞接婢李痢那年叁拾玖~~
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−	~~和蘭萊頓接奴康鐵年贰拾柒~~
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−	~~香城接奴王頃筐年贰拾玖~~
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−	~~德國耶拿接奴痲谷年參拾壹~~
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−	~~滿洲瀋陽接婢喵冬伊年叁拾貳~~
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−	~~韓國漢陽接婢亡吾之年參拾~~
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−	~~合壹拾口身乙價折錢文歌一首儀數捧上爲遣右院前永永放賣爲去乎~~
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−	~~日後若有雜談是去等持此文記告官卞正事~~
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−	~~首奴安康勳~~
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−	~~證保奴朴鍾㝢~~
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−	~~證保婢瑪莎~~
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−	~~證保奴任致均~~
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−	~~證保婢李梨那~~
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−	~~證保奴黃景光~~
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−	~~證保奴戈麻丁~~
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−	~~證保婢劉麗丹~~
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−	~~證保婢金瑛~~
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−	~~筆執婢胡靜~~
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−	*Discussion Questions:
−	~~婢李梨那 (39) 保加利亞~~
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−	母邊傳來美國羅城接奴朴哲同年參拾伍中國福州接婢胡薄年贰拾柒俄國莫城接婢馬四年參拾壹中國天津接奴吱桾年叁拾貳保加利亞接婢李痢那年叁拾玖和蘭萊頓接奴康鐵年贰拾柒香城接奴王頃筐年贰拾玖中國瀋陽接苗冬伊年叁拾貳德國耶拿接努痲谷年參拾壹

	=='''Secondary Sources'''==		=='''Secondary Sources'''==

@@ 237번째 줄: / 237번째 줄: @@
 韓國 漢陽接 婢亡吾之 年參拾
-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
+合壹拾口身乙價折錢文歌一首儀數捧上爲遣右院前永永放賣爲去乎
 首奴 安康勳

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 滿洲 瀋陽接 婢喵冬伊 年叁拾貳
-韓國 漢陽接 婢禁泳 年參拾
+韓國 漢陽接 婢亡吾之 年參拾
 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

@@ 215번째 줄: / 215번째 줄: @@
 右明文爲臥乎事叱段矣多院債而勢無報
-故不得已自己身乙仍于放賣壹拾口奴婢
+故不得已自己所有壹拾口奴婢
 美國 羅城接 奴朴哲同 年參拾伍