조선시대 불교에 대한 이해와 연구는 불교탄압과 유교진흥이라는 편견과 선입견이 여전히 지배하고 있다. 이와 같은 인식은 조선후기 승려들의 각종 부역동원의 사실에서도 나타나고 있다. 이른바 승려 들의 산성방어와 각종 토산물의 생산과 상납이 불교계에 대한 수탈 과 착취라는 것이다. 이와 같은 평가와 인식은 조선후기 사회경제적 상황에서 살펴보면 많은 문제점을 지니고 있다. 임진왜란 이후의 조선은 인구감소, 자연 재해, 대규모 기근, 농토의 황폐화 등으로 암울한 상황이 지속되었 다. 급기야 조선정부는 백성들의 전세(田稅)·공물(貢物)·역(役)의 부담을 완화시켜 주는 조치를 취했다. 그러나 대동법이나 균역법의 시행은 백성들에게 일시적인 위안책이었다. 대동법 시행으로 백성들 의 부담을 떠안은 승려들의 곤궁함이 더해지기도 했지만, 백성들의 삶은 여전히 향상되지 못했다. 균역법의 시행 이후 승려들의 부역동 원도 점차 금지되었고 완화되었다. 요컨대 조선후기 경제상황과 수취체제의 시행은 승려들이 맹목적 인 수탈과 착취의 대상은 아니었으며, 불교탄압의 사례로 볼 수 없는 구조적인 문제였다.

서예는 글씨의 예술이다. 부호나 문자를 통해 의사 전달을 우선하 던 고대로부터 점차 문자에 담겨진 내용을 중시하고, 그것을 보다 아 름답게 표현하는 데 가치를 두면서 예술로 발전해왔다. 예술로서의 서예는 서예본질을 이해하고, 참된 예술정신을 온양하 며, 자각적인 예술창작을 실천하는 데서 비롯된다. 이러한 서예는 한 국서예사 가운데서도 특히 조선후기에 두드러진다. 조선후기의 서예문화는 古今에 대한 인식이 변환된다. 古의 가치를 절대적이고 맹목적으로 계승하지 않는다. 이러한 창신적 사고는 조선 후기 서예미학의 다양성을 열어가는 데 토대가 되었다. 조선후기의 서예미학은 기존의 심미규범과 창작을 고수하지 않고, 사고와 실천에서 변해야 한다는 의식이 팽배하였다. 서예본질에 대한 규명과 성찰 및 시대정신을 담아내는 데 專心하였으며, 善變과 自得 에 주력하였다. 박지원이 ‘法古創新’을 논하고 이광사가 ‘活物’을 논한 것은 모두 그 시대의 ‘살아있는 서예’를 통해 ‘예술적 성취’를 추구하 려는 인식이었다. 이러한 인식은 오늘날에도 여전히 유효하다. 고금을 막론하고 자신 의 생각과 철학이 내재되어 自得의 생동하는 서예를 어떻게 구현할 것인가가 관건인 셈이다. 그 해답을 조선후기 서예미학에서 찾을 수 있다.

울릉도 수토제도는 안용복사건으로 1694년 시작되어 1894년 12월 종료될 때까지 201년간 조선 중앙정부의 깊은 관심 속에서 지속적으로 수행되어왔다. 본 논문은 수토의 주기성을 파악하기 위해 사료, 수토기, 각석문, 울릉도도형, 대 풍헌자료, 문집 등을 검토하여 숙종 때부터 영조 때까지 울릉도 수토가 이루어진 해와 횟수를 파악해 보았다. 숙종 때는 7회(1차~7차)의 울릉도 수토가 있었고, 1697~8년, 1708~10년, 1717~8년 등 7회의 수토정지가 있었으며, 삼척영장의 수토까지 3년 1차 윤회수 토가 이루어졌다. 경종 때는 한 차례의 수토(8차)가 있었다. 영조 때는 1745년 월 송만호 박후기의 수토(14차)까지는 3년 1차 윤회수토가 시행되었고, 1747년 삼척 영장의 수토부터는 2년 1차 윤회수토가 시행되었다. 영조 1년부터 21년까지 3년 1차 윤회수토 6회(9차~14차), 수토정지 5회가 있었고, 영조 23년부터 50년까지는 2년 1차 윤회수토 14회(15차~27차), 수토정지 3회가 있었다. 숙종 20년부터 영조 50년까지 27차에 걸쳐 울릉도 수토가 실시되었다. 이러한 지속적인 울릉도 수토제도의 운영은 1,500년 이상 울릉도와 독도를 생활 공간으로 살아온 우리나라 연안주민들의 생활상과 밀접하게 관련되어 있다. 따라서 울릉도 수토제도는 독도에 우리나라의 역사적, 지리적, 국제법적 영유권을 증명하는 핵심적인 증거라 할 수 있다. 201년간 수토의 전모를 밝히기 위해서는 정조 즉위년부터 고종 31년(1894년)까지의 분석이 더 필요하다.

During the late Chosun Dynasty, famine was the main cause of climate ecological background, such as frequent floods and droughts, the Little Ice Age (小氷期), and epidemic. In addition, it influenced the social and cultural background, such as failure toprovide Yiangbeop (移秧法), breakout of war and revolt, loss of farming cattle, grain consumption due to brewing, the concentration of wealth, and tenacity of shamanism. "Limwongyungjeji" "Injeji" of the last part had been written about the famine; wild plants to raw, dried, or dried powder, or processed pharmaceutical goods. Grain couldbe replaced in more than 330 types of famine relief food and recipes; 170 species of vegetables, 34 species of vegetation, and 33 kinds of fruit - the botanic foods were mainstream. Edible parts of these plant foods are those of 14 kinds: 175 species of leaves, 113 species of sprouts, 99 kinds of buds, and other fruits, roots, stems, flowers, etc. The recipe (poaching, salting, and oil-marinated) was written 186 times or forsoup, raw, and boiled.

In this study, the Korean cookbook, Jusiksiui, which was published in the late 1800s, was investigated. The results revealed that Jusiksiui contained more than 100 foods. Specifically, 12 staple foods were foods recorded including five types of porridge, three types of noodles, and four kinds of dumplings. Moreover, 49 side dishes were present, among which Jjim (steamed food) was most common, being recorded ten times. Additionally, seven types of Jeon (pancake) & Gui (roasted food) and Kimchi & Jangajji (pickled vegetables), four kinds of soup and Jeongol (stew), stir-fry, Sukyuk (boiled beef), and three types of Sukchae and Sashimi were found. Moreover, 14 recipes for rice cakes, two recipes for Korean cookies and three recipes for drinks were found. Seven recipes for wine, including plain rice wine, medicated wine and flavored wine, were also found. Finally, four different soy sauces Jibjang (a kind of soy sauce paste), hot pepper paste, Cheonggukjang (fast-fermented been paste), and Jeupjihi and roasting hot pepper paste were observed.

On behalf of the royal women, SangGung(尙宮:The head of female servants in the palace) and NaIns(內人: Female servants caring for royal families in the palace) were dispatched in order to attend a funeral at the royal tomb. The NaInGaGa(內人假家) is the temporary building for SangGung and NaIns in the royal tomb. It is comprised of lodgings for them and also workrooms and warehouses to prepare ritual offering for the dead King or Queen. In the early Joseon dynasty, the NaInGaGa was utilized until a funeral at the royal tomb. Since 1674, NaInGaGa for the 3 years-period lamentation was started constructing separately. At these processes, the plan and placement of NaInGaGa was changed. This study based on the SanReungDoGam-EuiGwae (山陵都監-儀軌: The report on constructing royal tomb). The SanReungDoGam-EuiGwae written since 1800 have illustration about NaInGaGa. The illustration and explanation about NaInGaGa become a important clue that make suppose detailed space of NaInGaGa

Nakseonjae in Changdeokgung Palace was established at The King Hunjong’s 13rd year (1847), the mid-19th century. It was constructed for own rests of King Hunjong and the residence of Kyungbin (king’s concubines), and is showing features of upper-class houses from several points such as rustic architectural types by getting out of authoritative aspects as king’s shelter space within the palace, block and floor distribution that separated spaces for men and women, simplicity in structures and styles, and non-colorful painting etc. This study aims at tracing on which architectural types did the upper-class houses within Hanyang (modern Seoul) at late Joseon Dynasty have and what was characteristics of Nakseonjae. The resemblance between Nakseonjae and the upper-class houses was very little differences from scale aspects, and floor plan shapes of Anchae (women’s quarters) and Sarangchae (men’s quarters) were followed basic common styles. Also, resemblance could be confirmed in the structural styles too. Characteristics of Nakseonjae are showing apparent differences from clearance compositions such as hall configuration etc. Nakseonjae was king’s dwelling place, and spaces for house’s collateral functions such as kitchen, stable, and warehouse etc together with shrine were unnecessary, and such places were substituted into servants’ quarters for assisting the Royal family. In detailed structural styles, column’s size was larger 3cm or more than the upper-class houses, and its height was higher to the degree of 30~60cm. Besides, formality as king’s shelter space was raised more in decorating aspects, and Nakseonjae was implemented by getting architectural influences from Qing Dynasty of China. This study induced features of Hanyang’s upper-class houses at the 19th century by supplementing distribution and space configurations at existing cases of Seoul and Gyeonggi area together with house diagrams having been collected by Gaokdohyung (site and floor plan) of Jangseogak Library, and confirmed resemblances and differences with Nakseonjae, that is, features of Nakseonjae. Through the result, this study judges a fact that architecture of Nakseonjae seemed to be affected from conveniences of upper-class houses within Hanseong, and also architectural styles and distribution types of Nakseonje would give influences to the upper-class houses.

Namhansanseong fortress (南漢山城) is not Eupchi (邑治) created for ages but the new settlement of public and military administration as Baedo (陪都) to defend capital territory. Namhansanseong has Jinsan (鎭山) that is named Cheongnyangsan (淸凉山) and its government office building was located in the main place, also a periodic five-day market was being held in the center of fortress. This study is find out the transition and its historical background of government office building on Namhansanseong by the relocation of Eupchi in the 17th century. The conclusion of analysis can be summarized as follows; The main change of government office in the late Choson dynasty is to move Yi-a, administrative complex (貳衙) around Yeonmugwan (演武館). Since 1795, the 19th year of King Jeongjo (正祖), this was fixed by the end of the Choson dynasty on the unification of Magistrate which is also Defense Commander. In the second place, the military office on Jungyeong (中營) that is Junggun's (中軍) place of work was abolished by the reform of Junggun system. Thirdly, transition of the end of the Choson dynasty is the abolition of Sueoyeong (守禦營) and the realignment of government offices. Namely, the administrative agency was moved to Haenggung (行宮) after the collapse of unification in 1895. Also former military offices was changed to police administration on Gwangju-bu (廣州府), Gwangju county level unit.

Since the 1970's, UNESCO and ICOMOS have adopted or emphasized on the principles of historic preservation. One of them is what to require a repair should not be repaired beyond the limits of the features and techniques which had been adopted in those days of establishment. On the premise, this paper is to examine the materials and technique of wall plaster work in the government building constructions in the Joseon dynasty. The result of this examination shall come up with a basic conformity in the case of repairing the building established in the late of Joseon dynasty. This paper is carried out for the proper repair and restoration of architectural cultural properties. Construction reports and other documents in those days are examined for the study. Following conclusions have been reached through the study. The materials and technique which applied to wall plaster work in those days were quite different from the present. The technique that was used to wall plaster of government buildings in those days was not a lime wall plaster, but sand coat one. The kinds of material for setting of the sand coat wall plaster had been revised with the change of the times or constructions. The main kinds of material were composed of sand, white clay, paper fiber, and cereal starch. However, the present materials were composed of sand, white clay. Therefore, the present materials and technique which applied to wall plaster work for the repair and restoration of architectural cultural properties have to be revised and corrected.

The history to have used lime in building construction was much long without distinctionoftheEastortheWest.Theancientnationsofkoreanpeninsulahadused limeasconstructionmaterial.Thewitnesswasdiscoveredinthekings'tombsoffifth century. In the Joseon dynasty(15〜19c), what applied several developed lime compoundsto thekings'tombshavebeen recorded in 'Sanleong-Uigwe(山陵儀軌)'& 'Yeonggeon-Uigwe(營建儀軌)' ofthose days documents.Therefore,this paper is to examinethewholeproceduresfrom theproductandprovisionoflimetoitsapplication throughthosedaysdocuments. Following conclusionshavebeen reached through thestudy.Threelimecompounds tobedevelopedforthekings'tombswasextendedlyappliedtoresidentialgovernment buildingsstepby stepwithinthecurrentoftime.Thesecompoundstobeusedinthe kings'tombsoftheJoseondynastyhadbeencorrelatedtothoseoftheancientnations, whichwerenationsofkoreanpeninsulainnarrow range,chineseandorientnationsin broad range. These compounds have possibilities of development as the environmental-friendly building material. And these compounds should provide a standard specification for conservation & restoration of the traditionaland cultural properties.Icould confirm thatthe whole procedures had notbeen developed within limited space-time ofthe specified nation & period,butwithin interactions of the nations & periods.In the periods which disturb its interaction,the expansion of productivityinbuildingconstructionwasinterfered.

Since the 1970's, UNESCO and ICOMOS have adopted or emphasized on the principles of historic preservation. One of them is what to require a repair have not to be repaired beyond the limits of the features and techniques to have been born in those days of establishment. On the premise, this paper is to examine the materials and technique of lime plaster work in order for roof ridge, and for bond paste of stones and bricks in government constructions in the late of Joseon dynasty(17〜19c). The result of this examination will come up with a basic conformity in the case of repairing the building established in the late of Joseon dynasty. This paper is carried out for the proper repair and restoration of architectural cultural properties. Construction reports and other documents in those days are examined for the study. Following conclusions have been reached through the study. The components of old plaster mixtures which agglutinate stones each other were quicklime, perilla oil, and paper fiber. The components of old plaster mixtures which point joint of black bricks consisted of slaked lime, perilla oil, paper fiber, and cereal starch. These components were the same as coat surface of roof ridges. In the case of times, one of the following sand, white clay, sap of boiled elm bark was added to these components for the purpose of high efficiency. These materials and techniques which applied to plaster work of those buildings had developed in the process of making royal tombs. But these materials and techniques were quite different from the present.

The "Jeongjagak(丁字閣, T shaped building)" was important building from Goryeo Dynasty to Joseon Dynasty. For long period, the scale and form of the building had been changing bit by bit. The change of building results from the function. As the Jeongjagak accepted the functions of the Yeongakjeon(靈幄殿), there appeared changes of plane. The main function of Yeongakjeon was suppling space for the dead king's coffin. The Yeongakjeon was not built in the first year of King Sukjong(1674). At that time, the Jeongjagak was responsible for the function of the Yeongakjeon as an alternative. Starting from this, the Jeongjagak was used as space for the dead king's coffin. Because the coffin should place on from south to north, it demanded long inner space in south-north direction. Therefore the effort to make enough length in south-north direction was begun from the first year of King Sukjong(1674). In order to solve the problem, the Toigu(退構) was made from the reign of King Sukjong to the 28th year King Youngjo(1852). The Toigu was temporary inner space which was made in one compartment at the Baewichung(拜位廳, the part of the Jeongjagak). But the length of the Jeongjagak's south-north direction was reduced to 61.8m(20尺6寸) at the 33th year of King Youngjo(1857) when the 『Gukjosangryebopyon(國朝喪禮補編)』 was completed. Also it extended to 84m(28尺) during the reign of King Jeongjo(1774～1800). Following these process of extension and reduction, the length was standardized as 72m(24尺) at the reign of King Sunjo(1800～1834). These facts explains that the main cause of plane change at the Jeongjagak was acceptance of functions that was used as space for the dead king's coffin. Also, the important points of change at the Jeongjagak were the first year of King Sukjong, the 33th year of King Youngjo and the first year of King Sunjo. When it was the first year of King Sukjong and the 33th year of King Youngjo, there were two national funerals. Because of concern about the increasing labor and tax of the nation, the scale of the Jeongjagak was changed to decreasing size. Due to the improvement of drawings and annotation on a Eugwe(儀軌) at the first year of King Sunjo, the size of Jeongjagak was standardized.

Although the royal tomb keeper's house in the late Joseon period did not undergo dramatic changes, overall, the keeper's house of Yeong Mausoleum, the tomb of King Hyojong, and other royal tombs afterward showed the classification of its rooms according to their purpose and the expansion of its size. During King Yeongjo's reign, the tomb keeper's house tended to consist of Jaesil, Anhyangcheong, Jeonsacheong and Haenggak. The size and arrangement pattern of the tomb keeper's house of Yeong Mausoleum were partially maintained in royal mausoleums constructed afterward. Especially Anhyangcheong was first established in the tomb keeper's house of Yeong Mausoleum and its architectural form was maintained until that of Ye Mausoleum, the tomb of King Cheoljong. The tomb keeper's house of Yeong Mausoleum in Yeoju was constructed in 1659 and then moved in 1673 and 1674. In order to bury King Hyojong's wife with King Hyojong, the site of Yeong Mausoleum was moved twice with using almost all materials used for the initial tomb. In addition, as norms related to rites performed at royal tombs were created in the early 20th century, the tomb keeper's house of Yeong Mausoleum was selected as an exemplary tomb keeper's house representing the royal tomb keeper's house of the Joseon era, and it mostly coincides with its remaining arrangement pattern. Through records distributed in relatively similar periods, it is considered that most of the features of royal tomb keeper's house in the Joseon period have been inherited until today and that Yeong Mausoleum has a very higher architectural status as an especially valuable tomb keeper's house among royal tomb keeper's houses in the Joseon era.

The purpose of this study is to analyze paejang system of the castle constructions in the late period of Chosun dynasty. Moreover, this study aimed to examine effects and influences of its constructional productivity. The results are as follow ; 1. Paejang was originally a sort of military positions. Thereafter it had been adopted to the various fields like soonrapaes. Pae, which was a regular working unit organized with 30~50 laborers, took charge of the works allocated with its own chargeable section. 2.The first adoption of paejang system was found at the construction of Ganghwa-oyseong in 1690. Since the period of King Yeongjo and Jeongjo, it was generally used as a working system. 3. Yoo Hyeongwon had early suggested that this system should be adopted as a reformative system because it had a perfect command system like Soko-je, the provincial military system. 4.At the constructions of Dongnae-upseong, Jeonjoo-upseong and Daegoo-upseong in the period of King Yeongjo, paes were organized to 40~60units, and worked in the fields of masonry, carriage and picking of stones. 5.At the construction of Soowon-seong in the period of King Jeongjo, a large number of various paejangs participated in all of working fields. Especially masonry-paes were usually organized with over 100 units. 6.It was estimated that paejang system surely could guarantee saving labors and term of works. Moreover, it was a basis for the further development form of dogup-je, a contracted work system. 7. Paejang system was applied in the constructions of Buddhist temples since the middle period of 1700s and later, it was widely used in the constructions of palaces.

소고는 倭亂(1592年～1598年)과 胡亂(1636年～1637年) 이후 조선후기의 사 상을 ‘実心’과 ‘実心実学’을 키워드 삼아 고찰하였다. 조선후기는 전쟁의 폐허를 재건하고, 보다 견고한 왕조지배체제를 제구성해야 한다는 당면과제가 있었다. 따 라서 그 이전과는 다른 氣流가 정치․경제는 물론이고 사회와 문화 등 여러 분야 에 흐르게 되었다. 특히 ‘実’이라는 개념을 자주 눈에 띠는데, 이는 兩亂의 原因을 반성한 결과일 것이다. 즉 ‘虛’에 대한 대응으로서의 ‘實’이다. 따라서 英祖․正祖時期의 文書에서 발견되는 ‘実心’과 ‘實心實學’의 용례는 ‘實’을 내용을 고찰함에 좋은 실마리를 제공해준다. 儒學의 텍스트에서 ‘実’은 ‘誠’의 내용을 설명하는 말이었다. 특히 中庸에는 ‘誠’은 하늘의 道이고, ‘誠之’는 사람의 道라고 하는 規定이 있는데, 이는 ‘実心’을 분석하고 논의함에 있어서도 중요한 거점이 된다. 용례를 정리하면 실심은 크게 두 종류로 나누어진다. 하나는 공식문서에서 신하가 군주에게 요구하는 ‘実心’이 다. 이 경우 군주는 끊임없이 신하의 忠告과 警告를 받아들이고, 그것을 정책에 반영하는 ‘実心’을 갖추어야 한다. 政治的의미가 강한 실심으로, 君民共治를 위한 實心이라고 할 수 있다. 다음은 行動主体로서의 군주 自身의 文書, 혹은 신하 의 個人的文書에 사용된 ‘実心’이다. 하늘에서 부여받은 本然의 마음을 실심으로 보는 것이다. 朱子学적 修養論인 ‘存天理去人慾’과 ‘戒愼恐懼’의 자세를 갖추고, 内面의 純粋性으로서의 실심을 보존하는 것이다. 이런 ‘実心’은 他者에게 感動을 주어 共感하고, 他者와의 疎通을 꾀하며, 他者의 마음과 하나가 된다. 여기서의 ‘実心’은 實事에 임하여 實政을 행하고 백성에 도움이 되는 實效를 거두는 원동력이다. 또 이 실심에 근거한 학문이 ‘實心實學’이다. 이 ‘實心實學’은 陽明学的絶対純粋의 마음을 자각하고 그것을 重視하는 観点이 기초를 이룬다. 실심을 강조하는 人士들은 文字에 얽매여 있는 知識을 実践에 옮기는 ‘實心實學’ 의 구현을 위하여 노력한다. 즉 朝鮮後期의 새로운 학문기류에서 보이는 實心이 란, 자신을 향한 엄격 수양의 필요성을 자각한 데서 나온 개념이다. 이런 실심을 전제로 하는 실심실학이란, 이상적 민생실현을 위한 의식의 표현이라고 생각된다.

본고는 조선후기 여항인의 교육양상과 그것이 지니는 의의에 대해 고찰하는 것 을 목적으로 하였다. 조선후기 여항인들은 사대부가의 자제들을 비롯하여 여항인 과 하층민 등 광범위한 계층을 대상으로 교육활동을 전개하였다. 그 형태는 여항 인에게는 書堂방식의 강학이, 사대부를 대상으로 행해진 강학은 塾師의 형태를 띠고 있다. 또한, 조선후기 여항인들은 규모의 차이는 있었지만, 한문학 전반에 관한 지식 과 유교적 교양뿐만 아니라 학문, 처세 등 삶의 자세에 관한 全人敎育차원의 교 육을 실시했는데, 이러한 조선후기 여항인의 교육은 여항인 내부에 문식층을 증가 시키는 결과를 낳았다. 그리고 이는 점차 동류의식으로 발전하며 높은 수준의 ‘여 항문학’을 산생하는 데 일조하는 한편, 여항인에 대한 기존의 시각을 일부 교정하 는 역할을 하기도 했다.

위항인들은 독특한 풍류를 즐겼다. 물론 일부이기는 하지만 그들이 위험을 감내하며 이런 풍류를 탐닉한 데는 그들의 특수한 신분적 구조에 기인한다. 양반으로 상승하는 것이 현실적으로 매우 어려운 한계 속에서 그들의 일부는 매우 통속적인 풍류생활을 즐긴다. 그리하여 기생과의 수창시조가 빈번하였고, 서울 종로의 술값을 주도하고, 질펀하게 놀아보는 각양의 풍류를 만끽했다. 이들의 일부는 각종 이권에 개입하여 사회적 부패를 야기하는 부정적인 면을 갖고 있었다. 그러나 이들의 상당수는 가난과 신분적 제약이라는 불우한 삶을 살았다. 그리고 이들에게 문학은 양반과 대등할 수 있다는 가능성을 열어주는 장이었다. 그리하여 위항인은 신분적 한계를 풍류를 통해 풀어냈다. 그리고 그 풍류는 매우 통속적이며 기괴하였다. 그들 중 일부가 이런 기괴한 풍류를 탐닉한 것은 모순된 제도에 대한 기롱과 당대의 고관대작이 일생의 목표였던 양반과 달리 인생의 의미를 다른 곳에서 찾으려 했기 때문이다. 그리하여 보편성과 달랐기에 그들은 기괴한 내용을 문학으로 그려냈다. 이 ‘기괴성’은 ‘재미있다’, ‘다채롭다’ 등으로 압축되며 주로 ‘記事’의 양식으로 표출되었다. 그리하여 이 ‘記事’는 전대와 달리 인물의 취재범위가 다양해졌다. 즉, 중인에서 평민, 노비, 異人, 악공, 화가, 협객을 넘나든다. 또 구체적인 묘사나 객관적인 서사를 통해 형상화 방법이 좀 더 치밀해졌다. 그리고 허구적 요소가 개입되었다. 단순한 사건의 보고에서 벗어나 논자의 문학적 가능성과 역량을 덧씌움으로써 읽는 재미를 더하고 대중화를 꾀하였다. 이런 것을 통해 문학의 근대화로의 이행성을 보여주고 있다. 그리고 그들은 최기남처럼 삽입시를 통해 자신의 불우한 처지를 작품 중에 투사하기도 하였으며, 야담집에서 덕으로써 원한을 갚는 행적을 통해 평범한 시골 사람이라 해서 결코 사대부들의 처신에 뒤떨어지지 않는 것을 보여주기도 했다. 이런 작품에서 위항인의 탁월한 능력이 쓰이지 않는 현실에 대한 비분과 사람은 신분에 관계없이 지혜로우며 대등할 수 있다는 평등의식을 피력하였다. 이것은 곧 평민의식이 성장한 것을 입증한 것이며 동시에 평등사회에 대한 열망을 표출하고 있다.한편 그들이 즐겨 선택한 사설시조는 형식이 자유롭고 다양한 내용을 구김살 없이 담기에 적합하였기에 이를 많이 애용하였다. 파격이 형식이고 엮는 것이 내용이었으며 그 가운데 빚어진 풍류 중심에는 여인들이 있었다. 그리고 여성에 대한 새로운 이해를 시도했다. 즉 대등하거나 인간적인 사랑을 전제로 그들을 읽고 함께 하고자 했다. 이들의 풍류는 근대 대중문화의 전단계로서 不(얽매이지 않음)를 갈망하던 자유의지의 표출이었으며 더 넓은 세계를 갈망하던 모순된 제도에 대한 역설적 놀이이기도 했다.

This study is on the characteristics of the food culture through the written folk poetries which were described vividly the life customs peculiar to the Nation and so much that were Korean National customs papers written by Chinese poetry - during the latter part of the Choson period. It is used the way which is studied by the literature after collection, analysis, synthesis the analyzed second material of the latter part of the Choson period's written folk poetries. It is summarized to below five contents of the characteristics of the food culture through the written folk poetries. The first is the various and abundant food culture. The second, that is the food culture of praying blessing and praying a fruitful. The people prayed to be a year of abundance of food stuff and train oneself and have medicine for their health, but there has been repeated seasonably an occult action for being blessing which had settled down to the beginning of the year's customs. The third, it is the food culture of share tender feeling with among the people. The fourth, it is the food culture of business and economy's growth image. The fifth, it is the food culture of an image of economic distress and the trouble between rich and poor.