(Translation) 文憲書院學規 - 편집 역사

2022년 2월 14일 (월) 15:40에 Lotus님의 편집

2022-02-14T15:40:49Z

2022년 2월 14일 (월) 15:40에 Lotus님의 편집

2022-02-14T15:40:18Z

마틴: /* Introduction */

2017-07-20T08:17:33Z

‎Introduction

마틴: /* Introduction */

2017-07-20T08:16:54Z

‎Introduction

Kingkwow: /* Introduction */

2017-07-20T07:28:25Z

‎Introduction

Jaeyoon.song: /* Introduction */

2017-07-20T04:28:06Z

‎Introduction

Admin: /* Original Script */

2017-07-19T01:37:47Z

‎Original Script

마틴: /* Introduction */

2017-07-19T00:25:58Z

‎Introduction

2017년 7월 19일 (수) 00:02에 마틴님의 편집

2017-07-19T00:02:58Z

마틴: /* Introduction */

2017-07-19T00:01:23Z

‎Introduction

@@ 128번째 줄: / 128번째 줄: @@
 * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.
 </div>
--->
+*
+*
+-->
 =='''References'''==

@@ 122번째 줄: / 122번째 줄: @@
 #The regulations of the Munhŏn Academy show that in the past education had its main function of not only gaining knowledge but of building up the character and habits of learners. To what extent do modern schools and universities have this function? To what extent does a student's success nowadays depends on his knowledge and to what extent it depends on his behavior?
 #Can you see any remaining effect of these regulations on Korean culture today? Which of the listed rules are outdated in modern Korea and which are still in practice? In 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?
 <div style="color:#008080;">
 * View together with '''[[Record of Property Distribution among Brothers from 1621]]'''.
@@ 135번째 줄: / 135번째 줄: @@
 =='''References'''==
 <references/>
+<!--
 =='''Translation'''==
@@ 325번째 줄: / 325번째 줄: @@
 *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'''==
+=='''Further Readings'''==-->
 <!--<div style="color:#008080;">
 * View together with '''[http://kadhlab103.com/wiki/index.php/어제경민음 (Korean text) 	King Yeongjo’s Admonition for the People” (Eoje gyeongmineum 御製警民音, 1762)]'''
 </div>-->

@@ 24번째 줄: / 24번째 줄: @@
 The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> See Hejtmanek, Milan; "The Elusive Path to Sagehood. Origins of the Confucian Academy Systemn Chosŏn Korea“, in: Seoul Journal of Korean Studies 26/2 (December 2013), p. 233–268. </ref>
-Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xi's teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th century and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
+Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xi's teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea.
-Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century, they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
+Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th century and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century, they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
 The Munhŏn Academy 文憲書院 was also founded by Chu Sebung during his time in Haeju in the Hwanghae-Province, modern day North Korea, as Suyang Academy 首陽書院 in 1549. It received a royal charter in 1555 and was renamed the Munhŏn Academy, an allusion to Koryŏ scholar Ch’oe Ch’ung 崔沖 (984~1068), a native of Haeju, who was also enshrined in the academy. Its regulations were drafted by the famous scholar Yulgok Yi I 栗谷 李珥 (1536-1584) in 1578. By this time Yulgok had actively served in different post of the government and was deeply involved in reforming the educational system of the state, as for example in his work "Model for Schools" 學校模範, suggesting curricula and teaching methods for the schools.

@@ 24번째 줄: / 24번째 줄: @@
 The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> See Hejtmanek, Milan; "The Elusive Path to Sagehood. Origins of the Confucian Academy Systemn Chosŏn Korea“, in: Seoul Journal of Korean Studies 26/2 (December 2013), p. 233–268. </ref>
-Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xi's teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
+Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xi's teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th century and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
 Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century, they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.

@@ 24번째 줄: / 24번째 줄: @@
 The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> See Hejtmanek, Milan; "The Elusive Path to Sagehood. Origins of the Confucian Academy Systemn Chosŏn Korea“, in: Seoul Journal of Korean Studies 26/2 (December 2013), p. 233–268. </ref>
-Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
+Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xi's teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
-Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
+Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century, they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
-The Munhŏn Academy 文憲書院 was also founded by Chu Sebung during his time in Haeju in the Hwanghae-Province, modern day North Korea, as Suyang Academy 首陽書員 in 1549. It received a royal charter in 1555 and was renamed Munhŏn Academy, an allusion to Koryŏ scholar Ch’oe Ch’ung 崔沖 (984~1068), a native of Haeju, who was also enshrined in the academy. Its regulations were drafted by the famous scholar Yulgok Yi I 栗谷 李珥 (1536-1584) in 1578. By this time Yulgok had actively served in different post of the government and was deeply involved in reforming the educational system of the state, as for example in his work Model for Schools 學校模範, suggesting curricula and teaching methods for the schools.
+The Munhŏn Academy 文憲書院 was also founded by Chu Sebung during his time in Haeju in the Hwanghae-Province, modern day North Korea, as Suyang Academy 首陽書院 in 1549. It received a royal charter in 1555 and was renamed the Munhŏn Academy, an allusion to Koryŏ scholar Ch’oe Ch’ung 崔沖 (984~1068), a native of Haeju, who was also enshrined in the academy. Its regulations were drafted by the famous scholar Yulgok Yi I 栗谷 李珥 (1536-1584) in 1578. By this time Yulgok had actively served in different post of the government and was deeply involved in reforming the educational system of the state, as for example in his work "Model for Schools" 學校模範, suggesting curricula and teaching methods for the schools.
-His regulations for the Munhŏn Academy can be viewed in a similar light, trying to correcting the perceived ills of his time like nepotism and emphasizing the importance of seniority in all areas of life in the academy. However compared to other academy regulations of the time the Munhŏn Academy rules are less concerned with promoting a more private education away from studying for success in the examinations than for example T'oegye Yi Hwangs regulations for the Isan Academy 伊山書院. Yulgok also viewed the academy as to be embedded in its local community and tried to instate close connections through community compacts and granaries. Munhŏn Academy was to be demolished under the command of the king regent in 1871.
+His regulations for the Munhŏn Academy can be viewed in a similar light, trying to correcting the perceived ills of his time like nepotism and emphasizing the importance of seniority in all areas of life in the academy. However compared to other academy regulations of the time the Munhŏn Academy rules are less concerned with promoting a more private education away from studying for success in the examinations than for example T'oegye Yi Hwang's regulations for the Isan Academy 伊山書院. Yulgok also viewed the academy as to be embedded in its local community and tried to instate close connections through community compacts and granaries. The Munhŏn Academy was to be demolished under the command of the king regent in 1871.
 =='''Original Script'''==

@@ 22번째 줄: / 22번째 줄: @@
 =='''Introduction'''==
-The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> See Hejtmanek, Milan; "The Elusive Path to Sagehood. Origins of the Confucian Academy Systemn Chosŏn Korea“, in: Seoul Journal of Korean Studies 26/2 (December 2013), p. 233–268. </ref> Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
+The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> See Hejtmanek, Milan; "The Elusive Path to Sagehood. Origins of the Confucian Academy Systemn Chosŏn Korea“, in: Seoul Journal of Korean Studies 26/2 (December 2013), p. 233–268. </ref>
-The Munhŏn Academy 文憲書院 was also founded by Chu Sebung during his time in Haeju in the Hwanghae-Province, modern day North Korea, as Suyang Academy 首陽書員 in 1549. It received a royal charter in 1555 and was renamed Munhŏn Academy, an allusion to Koryŏ scholar Ch’oe Ch’ung 崔沖 (984~1068), a native of Haeju, who was also enshrined in the academy. Its regulations were drafted by the famous scholar Yulgok Yi I 栗谷 李珥 (1536-1584) in 1578. By this time Yulgok had actively served in different post of the government and was deeply involved in reforming the educational system of the state, as for example in his work Model for Schools 學校模範, suggesting curricula and teaching methods for the schools. His regulations for the Munhŏn Academy can be viewed in a similar light, trying to correcting the perceived ills of his time like nepotism and emphasizing the importance of seniority in all areas of life in the academy. However compared to other academy regulations of the time the Munhŏn Academy rules are less concerned with promoting a more private education away from studying for success in the examinations than for example T'oegye Yi Hwangs regulations for the Isan Academy 伊山書院. Yulgok also viewed the academy as to be embedded in its local community and tried to instate close connections through community compacts and granaries. Munhŏn Academy was to be demolished under the command of the king regent in 1871.
+Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref> See Chan, Wing-tsit: "Chu Hsi and the Academies“, in: de Bary, Wm. T./Chaffee, J. W., Neo-Confucian Education. The Formative Stage, Berkeley 1989, p. 389-413 </ref> Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> See http://sillok.history.go.kr/id/wda_10011003_012, Already in 1418 King Sejong tried to foster the spread of Confucian academies by giving incentives to officials for founding them </ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> See Moon, Tae-soon; "Kyoyuk kigwan-ŭrosŏ sŏwŏn-ŭi sŏnggyŏk yŏn'gu [A Study of the Character of Academies as Educational Institution]“, in: Kyoyuk paljŏn yŏn'gu, 20/1 (June 2004), p. 7-21 </ref>
 =='''Original Script'''==

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← 이전 판		2017년 7월 19일 (수) 00:02 판
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−	r̩=='''Introduction'''==	+	=='''Introduction'''==
	The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪李滉 (1501-1570).<ref> Milan Hejtmanek </ref> Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref>Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.		The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪李滉 (1501-1570).<ref> Milan Hejtmanek </ref> Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref>Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.

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-=='''Introduction'''==
+r̩=='''Introduction'''==
-The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref>Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref>Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
+The first Confucian academy 書院 appeared on the Korean peninsula in 1543 with the establishment of the White Cloud Grotto Academy 白雲洞書院 by Chu Sebung 周世鵬 (1495-1554) in P'unggi, Kyŏngsang-Province. This academy, founded to honor the Koryŏ scholar An Hyang 安珦 (1243-1306), who is usually credited with bringing Neo-Confucian teachings from China to Korea, in 1550 was royally chartered to the name Sosu Academy 紹修書院 on the advice of T'oegye Yi Hwang 退溪 李滉 (1501-1570).<ref> Milan Hejtmanek </ref> Confucian academies had already existed in China since the Tang-Dynasty and had developed from librarian institutions into fully-fledged schools contending with, and sometimes replacing, the official state school system. During the Northern Song-Dynasty many academies flourished and gained far-reaching reputations. Later some became associated with the proliferation of the Zhu Xis teachings, as their private setting provided space to teach interpretations of the Confucian canon outside of the government orthodoxy.<ref>Most famous among these academies was the White Deer Grotto academy 白鹿洞書院 restored by Zhu Xi himself in 1180 and often understood as the essential academy model in Korea. Already known in Korea since at least the early 15th century,<ref> Confucian academies spread rapidly in Chosŏn from the second half of the 16th and by 1720 their numbers had already reached about 400 individual institutions.<ref> Backed by royal endowments of land, slaves, books and other resources many academies gained fame and authority in their localities. Being part of Yangban status culture, they began to dominate their local societies and often pressed the local population into their service. With the increasing factional political struggle gripping Korean court politics in the latter half of the Chosŏn-period academies often functioned as economic and political bases for their respective factions. Especially during the 18th and 19th century they were viewed as limiting state authority outside the capital and putting a financial burden on the people. Therefore, after several failed attempts to curb the power of the academies, in 1871 the royal regent Hŭngsŏn Taewŏn'gun 興宣大院君 (1820-1898) in his reforms tried to limit the number of Confucian academies to 47, preserving only some important royally chartered academies and abolishing most of the others.
 The Munhŏn Academy 文憲書院 was also founded by Chu Sebung during his time in Haeju in the Hwanghae-Province, modern day North Korea, as Suyang Academy 首陽書員 in 1549. It received a royal charter in 1555 and was renamed Munhŏn Academy, an allusion to Koryŏ scholar Ch’oe Ch’ung 崔沖 (984~1068), a native of Haeju, who was also enshrined in the academy. Its regulations were drafted by the famous scholar Yulgok Yi I 栗谷 李珥 (1536-1584) in 1578. By this time Yulgok had actively served in different post of the government and was deeply involved in reforming the educational system of the state, as for example in his work Model for Schools 學校模範, suggesting curricula and teaching methods for the schools. His regulations for the Munhŏn Academy can be viewed in a similar light, trying to correcting the perceived ills of his time like nepotism and emphasizing the importance of seniority in all areas of life in the academy. However compared to other academy regulations of the time the Munhŏn Academy rules are less concerned with promoting a more private education away from studying for success in the examinations than for example T'oegye Yi Hwangs regulations for the Isan Academy 伊山書院. Yulgok also viewed the academy as to be embedded in its local community and tried to instate close connections through community compacts and granaries. Munhŏn Academy was to be demolished under the command of the king regent in 1871.