Gogeum Seongnim (Gujin Shilin) written by Lee Euibong (Li Yifeng), a scholar of the Joseon Dynasty, is representative of Chinese dictionary in the Joseon period. Its collected Chinese characters have large vocabulary, a long time span, and a wide range of contents, which are extremely valuable for the study of Chinese character communication outside China. However, the book is vast in traditional Chinese characters. And the creation of this book was after twists and turns. There are still many errors in the Chinese characters included in the book. Therefore, it is necessary to correct the wrong Chinese characters. In addition, the corruption of ancient Korean writing is not uncommon. This means that it is necessary to collate Chinese dictionaries and correct the wrong Chinese characters at that time, which is the basis of foreign literature research. This article selects more than ten representative mistakes of Gogeum Seongnim and examines them, and on this basis, analyzes the reasons for the mistakes as errors caused by negligence in transmission and copying, negligence in sentence segmentation, errors in pronounce, and errors in form. From this, we can also glimpse the types and reasons of errors in the Chinese dictionaries in the Joseon period, which we wish to be helpful to the collation of and research on the Chinese dictionaries in the Joseon period.

P’yohaerok was written by the order of King Sŏngjong in June 1488. It is one of the most important drifting records to China in the Ming era, which was published in six different printed versions in the Chosŏn period. There are two sets of versions, each of which is comprised of three. One is in Toyo Bunko, Yomei Bunko, and Kanazawa Bunko, all of which had been printed before Hideyoshi’s Invasion of Chosŏn in 1592. The other printed and published as a part of Kŭmnamjip after the Invasion has been available in South Korea. P’yohaerok is really an excellent work. For not only does it possess an important historical value of the Ming Dynasty but also allows us to discover a variety of linguistic data and phenomena such as nonstandard forms of characters, vocabulary, grammar and phonemes of native languages in the Ming era, etc. From the perspective of linguistic discourse, the author makes a detailed analysis of the Modern Chinese Linguistics of the work.

Based on the characteristics of texts, the scholarly history of the Joseon Dynasty is divided into two: one is Jingshu Shiyi (經書釋義 : Commentaries on the Confucian Scriptures of The Four Books and Five Classics) investigating the books of pre-Qin Confucianism and the annotations of Han-Tang period; the other is Yulu Shiyi (語錄釋疑 : Commentaries on the Analects) studying the analects of Song-Ming Neo-Confucianism. Having been recorded in colloquial languages, the analects are particularly significant due to their deep relationships to certain linguistic questions. For this reason, this paper introduces how their inflow and dispersion were made in Joseon and explores their specific aspects since Yulu Shiyi developed and produced a number of great achievements in Joseon’s scholarly history. It was during the Goryeo Dynasty that Neo-Confucianism was introduced to the Korean Peninsula for the first time, and it was not until the late 13th century that the full-scale acceptance of the doctrines began. The inflow process of the analects went through two stages. The first one was the late Goryeo during which Neo-Confucianism resting upon the literature of Zhuxi was introduced. The second one was the early Joseon during which the analects of the Song Neo-Confucianism such as Sishu Wujing Daquan《四書五經大全》 , Xingli Daquan《性理大全》 , Zhuzi Daquan《朱子大全》 , Zhuzi Yulei《朱子語類》 , Xinjing Fuzhu《心經附註》 , etc flew in. The predominant way in which the analects came to be dispersed was the compilation of annotations and dictionaries. As for the former, The Annotation of Zhuzi Yulei《朱子語類考文解義》 and more than a hundred annotation books on Xinjing Fuzhu《心經附註》 appeared; so did The Comprehensive Dictionary of the Analects of the Song Neo-Confucianism《語錄解》 , as for the latter. At the end of the paper, three supplements are presented: the analects of the Song Neo-Confucianism from Jangseogak Archives in the Academy of Korean Studies, the bibliographical directory of the analects and annotations from Kyujanggak Institute for Korean Studies in Seoul National University, and the list of relevant researches in Korea and China.

The purpose of this study is to examine the Western perspective on the food and food culture of Modern Times in Korea (from the late of Joseon Dynasty until Japanese colonial era). Literature and written records were analyzed. This analysis revealed that the heart of the mill in this period involved rice, and that a common beverage was sungnyung made from boiled scorched rice (in contrast to tea as the common beverage in Japan or China). The most important subsidiary food in Joseon was vegetables, especially Kimchi. Westerners viewed Kimchi as a smell symbolizing Joseon and their meal times. Even though both Kimchi and cheese are fermented food, just like Westerners could not stand the smell of Kimchi, Koreans viewed the smell of cheese unpleasant. Westerners viewed German sauerkraut as Western food counterpart to Kimchi, as sauerkraut is also fermented food made of cabbage. Regarding the eating of dog meat in Joseon, most Westerners viewed it as brutal; however some interpreted it as a difference in food culture. In addition, the eating of raw fish and its intestines felt crude to Westerners. The biggest difference between Joseon's food and Western food was that Joseon had no dairy products and no sugar. The most highly preferred fruit for Westerners was the persimmon, and ginseng was already widely recognized and recorded as a medicinal plant. Joseon's desserts were also favorably evaluated. In contrast, the excessive gluttony, heavy drinking, and unsanitary conditions in Joseon were problems pointed out in many records.

조선 말기에서 일제 초기는 국내외적으로 혼란과 격변의 시기였다. 서양의 종교가 국내로 유입되어 날로 확장되는 반면 유교는 나날이 위축되어 가고, 조선은 일제의 침략으로 국권을 상실하는 암울한 시기다. 이 시기 조선의 유교 지식인들은 위기감과 함께 유교를 부흥시켜 국권회복의 돌파구로 삼고자 하는 孔敎運動을 국내외에서 활발하게 전개하였다. 일제시기 경남지역에서 공교운동을 가장 활발하게 전개한 곳은 진주 硯山의 道統祠와 산청 丹城의 培山書堂이다. 도통사 孔敎支會 설립은 惠山 李祥奎(1846-1922)가, 배산서당 朝鮮孔敎會 설립은 眞庵 李炳憲(1870-1940)이 각각 주도하였다. 그러나 주자학 일변도의 성리학 이념과 체제에 젖어 있던 당시 유림계에서는 도통사와 배산서당의 성현 숭상 방식이나 공교운동 추진 방식, 주자학을 비판하고 금문경학을 수용하는 데 대해 큰 반감을 불러일으켰다. 도산서원에서는 도통사와 배산서당의 성현 봉향 방법상의 문제점을 지적하며 지지를 철회하고, 또 경남지역 서원과 향교에도 배산서당 공교운동의 문제점을 지적하고 나섬으로써 당초 혜산과 진암이 추구하고자 했던 유교부흥운동이 결국 실패하고 말았다. 비록 경남지역에서 공교운동은 실패하였지만, 일제시기 경남지역의 공교운동은 경남지역의 학문적 역량과 문화적 자신감을 전국 및 동아시아에 충분히 과시한 활동이었다. 혜산과 진암이 그 선구적인 역할을 수행하였다. 일제시기 경남지역 공교운동을 유교부흥을 통한 독립운동의 한 방법으로 인정하고, 그 역사적 의의를 더욱 심도 있게 지속적으로 재조명 하여야 할 것이다.