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.

본 논문은 朝鮮 正祖 16年(1792)에 刊行된 『生生字譜』를 對象으로 삼아 이에 反映된 當時의 漢字 빈도 狀況과 그것이 漢字 頻度 硏究史에서 가지는 의의에 대해 논의하고자 기획되었다. 形·音·義 외에 漢字의 第4要素라 불리는 “글자의 빈도(字頻)”는 해당 글자의 실제 사용 능력을 나타내 준다는 의미에서 漢字의 字頻硏究는 漢字 그 자체는 물론 漢字의 應用硏究에도 중요한 의의를 가진다. 이를 위해 본 논문에서는 『生生字譜』에 수록된 1만4천9백82개의 字種을 대상으로 하여 (1) 한자빈도 연구사에서 가지는 『生生字譜』의 가치, (2) 『生生字譜』에 대한 간단한 소개, (3) 『生生字譜』와 18세기 후반 朝鮮時代의 文獻用 漢字頻度, (4) 고빈도 상위 50한자의 속성 분석과 빈도 비교 등에 논의했다. 특히 (3)에서는 『生生字譜』에 수록된 부수별 자종과 주조 수량, 빈도별 글자례, 收錄字의 累積 計頻度, 收錄字의 頻度 等級 分類 등에 대해 논의했고, (4)에서는 고빈도 상위 50한자를 추출하여 이들의 품사, 선진시대 각종 역대 문헌 자료, 동한시대 실물 자료, 위진남북조 석각문자 등과의 빈도 비교를 통해 『生生字譜』가 가지는 빈도의 의의에 대해 논의했다. 다만, 『生生字譜』에 기록된 주조량이 어떤 방식에 의해 조사되고 63등급에 의해 분류되었는지, 당시의 다른 “字譜”들과의 차별성은 무엇인지에 대해서는 지속적인 연구가 필요하다.

訓詁와 義理는 경전해석의 중요한 두 국면이다. 훈고는 경전의 구절에 대한 의 미 추구에 앞서 경전에 등장하는 글자와 구절에 대하여 정확한 字義와 語義를 분 석하는 학문이다. 즉 훈고는 그 경전의 정확한 의리를 파악하기 위한 전단계의 과 정으로서 경전해석의 기초적인 토대가 되면서 올바른 의리추구의 선결조건이 되 는 것이다. 조선 후기의 학자 다산 정약용과 추사 김정희는 정확한 字義해석에 기초한 훈 고를 바탕으로 경전에 담겨진 의리를 탐구하는 것이 경학 연구의 본령이라는 점 에 동의했다. 이러한 문제의식은 성리학적 관점, 즉 훈고의 관점보다는 의리의 관 점으로 경전을 해석하는 경향을 강하게 표출하였던 조선 성리학자들의 전 경학저작에도 대입시켜 검토해 볼 여지가 있다. 경전의 의리의 추구는 무엇보다 정확한 經文의 자의를 정확하게 이해한 다음 추구되어야 설득력을 가지기 때문이다. 이 것은 조선의 경학 해석에 큰 영향을 끼쳤던 주자가 자신의 사서집주를 저술하 면서 행한 방식이기도 하다. 주자는 철저하게 고증을 통한 훈고의 바탕위에서 경 전의 자의와 구절의 뜻을 무엇보다 먼저 밝히고, 大文의 대의를 밝힌 다음 자신의 의리적 관점을 반영하는 등 경전해석에서 훈고와 의리의 조화를 추구한 바 있다. 이러한 문제의식을 바탕으로 성립기의 조선 맹자학의 대표적인 저술인 퇴계 이 황의 맹자석의와 사계 김장생의 맹자변의를 검토해 보면 다음의 사실을 확인 할 수 있다. 퇴계의 맹자석의는 조선 초기 조선의 학자로는 드물게 경전의 본문에 나아가 정확한 자의와 구절의 해석에 주의하는 훈고학적 자세를 보여주었다. 그는 한 자 한 자의 문맥에서의 뜻에 집중하여 경전의 原義를 살리려고 하였으며, 경전의 해 석에서 빚어질 수 있는 의미의 차이를 文勢와 語勢에 기초하여 바로잡으려 하였 다. 그것은 훈고의 착실한 적용을 통한 경전의 본지파악 노력이었으며, 동시에 퇴계가 파악하고자 한 경전의 의리를 드러내는 방식이기도 했다. 한편 사계의 경서변의는 경서의 본지를 회복한다는 의욕적인 자세에서 저술 되었다. 그는 경서의 해석에서 논란이 되는 구절에 대한 국내외 일류 학자들의 견 해를 소개하고, 자의와 문맥의 정확한 의미에 대해 그 핵실한 의미를 찾기 위해 노력했다. 그러나 변의의 최종적인 목표가 경전 자체의 본지보다는 주자가 파악한 본지의 추구에 있었기 때문에 그 논의의 범위가 주자의 해석을 넘어서지 못하는 한계를 남겼다. 사계가 추구한 맹자 해석의 방향, 즉 주자의 견해에 대한 정확한 이해와 면밀한 논증의 경향은 서인들이 대부분을 차지했던 율곡학통의 학술적인 흐름이 되어 후대의 송시열과 한원진으로 이어졌다. 이것은 전대의 퇴계 이황이 맹자석의에서 주자의 해석을 수용하면서도 정확 한 훈고를 통해 경전의 본지를 추구하려는 경향을 보여준 것과는 대조적인 흐름으로, 경학의 본지가 어느 학자의 견해에 대한 추수보다는 경전 자체에 대한 본지 추구라는 점에서 적지 않은 아쉬움을 남긴다. 경전 자체의 본의에 충실하려는 시도는 경문을 중심으로 경전을 이해하려고 했던 일군의 학자들을 지나 박세당이나 이익 등의 학자들에게 이르러 다시 활발하게 이루어졌다.

The object of this research is to examine the planning principles of Sangju which has an old history The results of the investigation are as follow 1. Sangju placed on the plains in the castle, it is established in Korea Dynasty 2. The formation of Sangju is infruenced Feng-shui. They plants Chestnuts against centipede mountain 3. Sangju is similar to the configuration of the another city in Feng-shui and elements of Component. But, many buildings(jin-Young(Military site), Choong-Ui-Dan, Choong-Yeol-Sa) are associated with the war in Sangju. 4. The City hall is located on the west side of the hotel(Kaek-Sa). It is located on Wang-San which is a place where citizens with symbolism. So, the City hall is higher than Kaek-Sa 5. The cruciform style road which connected with 4 gates was formed in the castle.

This study intends to consider about the food culture during the latterly Chosun Dynasty through the genre paintings which are depicted realistically about the total food life figures for example not only the foods, but also that people who eat and drink the food and eating implements, eating methods. There are 9 pieces of works Kim hong-do's which are the best appraisal on the incorporated Korean emotion and on the real life of general public. Those are selected for this study's characteristics through the literature consideration. The characteristics of the tableware pottery and food culture are following things. The first is a white porcelain's development and popularization. In the latterly Chosun Dynasty period, the development of the agriculture and commerce made been connected to the affluent food cultures, these made increase the porcelain's use of upper classes and these made been connected to the development of the porcelain's cultures. The second is the development of various pottery with a dark brown glaze manufactures. The development of agriculture and economy power made bring the development of the kinds of sauces and Kimchi culture with an inflow of foreign crops and these made making the large an earthenware pot or jar which could store something during the long time. The third is the development of the small dining table on the eating the bread of idleness. In the Chosun dynasty period, the food style was been unified to he eating the bread of idleness and been lowered. These made developed of various small dining table through the underfloor heating system's generalization. The fourth is the development of the spoon with the soup culture. It is the East Asia called that the spoon culture boundary, this show the characteristic that we use the spoon mainly compare with another countries. Finally, it is universal use of the fixed quantitative implements. They could live quantitative life with the scales which are jar of soy sauce, liquor jug, jar, scoop leading a set of tableware.

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.

This study presents the food culture as analysis food material, food and cooking tools in the novel literature and examines the food as a code of current cluture of common social through five Pansori texts among the twelve Pansori texts into written form. It is a many Pansori, but this study is analysed to select early copying papers. It can be found rice, Kimchi, salted fish as the common people food in Simchong-ga text. It can be known characteristics of Jeolla-do Area food used many food material and acceptance of foreign crops in the late period of the Chosun in Chunhyang-ga text. In Hungbo-ga text, it can be found the popularity food is rice cake and meat and looked the special feature of dog meat, rice cake, scorched rice-tea. In Toebyol-ga text, it can be looked many sea food and medicine beverages, and in Chokpyok-ga text, it can be found peculiarity of drink for making excitement during a war. Moreover, in five Pansori texts, that is seemed characteristics such as cover of tableware, spoon and chopsticks, tableware china, a cauldron, a charcoal burner, a brass chafing dish, a table, a flail and a mill.

Dok-Rak-Dang and Hyang-Dan, upper class houses of Chosun Dynasty on the early and mid 16th century, are generally known as specific style houses among traditional residences in Korea. Architectural singularities of these two residences are summarized as double facades, uncertain circulation, self-secluding construction, dilemmatic structure, and rotative circulation that are far from architectonic principle of that time. Characters of Deconstructionist Art, deconstruction of binary oppositions, double session, displacement without reversal, and paradox, are very similar to those of two residences both as a material phenomenon and as a metaphysical idea. Thus, this paper attempt to analyze architectural singularities of Dok-Rak-Dang and Hyang-Dan with the perspective of Deconstructionist Art Theory.

This study was started with its consideration as materials showing original shapes of temple buildings in the late period of Chosun the photographs and drawings which contained in $\ulcorner$A Survey Report of Korean Architecture$\lrcorner$ made by Sekino Tadashi through his survey for 62 days(July 5${sim}$Sep. 4, 1902). Results of the study can be summarized as follows. During the period of Japanese occupation, Beomesa temple experienced frequent changes in building layout including the transfer and removal of buildings. Such frequent change began in spring, 1936 when a Buddhist monk of Beomeosa temple, Cha Woon Ho moved Gwaneumjeon, originally located to the light of the main building, to the left of the building and, on its original site, built up a 7-storied sarira tower. Though it is difficult to say that the study provides everything about Beomeosa temple, the researcher expects that the study would be the very basis on which changes in the building layout of the temple since the late period of Chosun can be researched. In conclusion, the researcher hopes that the above mentioned restoration plan would help originally restore or enlarge temples, further transmitting such restored or enlarged establishments as valuable cultural remains from generation to generation. In this respect, the researcher expects such restoration plan to be made in continuous and more detailed ways.

War against Japanese(1592-1599) and war against Manchurian(1636-1637), which had been occurred in Korean Peninsula throughout the history, and frequent trade with foreign countries since 18th century have led to a distribution of foreign food into Korea. Several examples for this include tomato, apple, watermelon, maize, pea, cowpea, peanut, potato from China and red pepper, pumpkin, and sweet potato from Japan. Since these foods had been brought into Korea, they have been cultivated suitable for Korea's climate and land. Foreign foods with a few exceptions tend to have high calories. For instance, along with potato and sweet potato, pumpkin is considered a high-calorie food containing lots of starches as it becomes ripening. This helped a wide spread of the foreign foods across the nation where intake of high-calorie foods was critical for Korean people's nutrition at that time. Among those foods introduced from foreign countries, red pepper had a greatest impact on the dietary life-style of Chosun Dynasty. The use of red pepper has been greatly expanded from main ingredient to seasoning and garnishing in various forms of red pepper such as red pepper paste, red pepper powder, and thick soy paste mixed with red pepper. Red pepper was made eating habits is hot besides dye red colored to traditional food, because steaming and boiling is frequently cook method, fermentation food also food color is achromatic therefore food color is and mixture with red pepper, picked fish and chinese cabbage new kimchi culture came into being.

Because of the close ties between Chosun and China, almost Chosun kings set great store by Chinese language teaching and the cultivation of talents in the language. Some of the kings themselves were fluent speakers of Chinese, and tried to make their sons acquire the same ability. A few even took part in the official assessment of their ministers’ abilities in the language. Chinese learning institutes were established; and Chinese learning manuals, complied in large quantity. Yet despite their efforts, the results were sadly disappointing, at least to most of the kings, who lamented constantly of the low language standards. This paper is an exploration of the causes of the failure of the imperial efforts. Based largely on the Chosun Imperial Records, it examines the Chinese language teaching under the imperial auspices (with special focus on speech training), the measures upholding the prestige of Chinese learning, and the ultimate failure. It is hoped that by learning from the past, we can find directions to improve the Chinese teaching of today.

This study examined food culture appearing in Giroyeon paintings in the late Chosun Dynasty (early 17th~l9th century), a period under political and economical difficulties in overcoming frustrations and looking for self-restoration methods after Imjinweran(1592~1598) and Byungjahoran(1636~1637). Paintings related to Giroyeon include Lee Gi-ryong's (1600~?) 〈Namjiginohoedo〉 painted in 1629 under the reign of King Injo (1623~1649), 〈Gisasayeondo〉 painted jointly by Kim Jin-yeo et al. in 1720, the first year of King Gyeongjong (1720~1724) and Kim Hong-do's 〈Giroseryeongyedo〉 painted in 1804 under the reign of King Sunjo (1800~1834) in the early 19th century. These paintings over three centuries of the late Chosun show changes in the character of Giroyeon, food culture and tableware culture, etc. According to these paintings, the character of Giroyeon was expanded from a feast held for high civil officials to a banquet comprehending general civil servants. These paintings show Hyangeumjueui, which means the decorum of respecting and sowing the aged men of virtue with alcohol beverage, table manner, seated culture represented by cushions and mats and individual-table culture. In addition, the expansion of demand for sunbaikja and chungwhabaikja and the diversification of vessels and dishes are demonstrated in Giroyeon paintings after Imjinweran in 1592. in this way, Giroyeon paintings show the historical characteristics of the late Chosun Dynasty, such as the collapse of Yangban-centered political system, the disintegration of the medieval system due to the emergence of the Silhak and the diversification of food culture.

The aim of this thesis is to study how tableware china has developed, on the basis of social and cultural changes, during the latter period of Chosun Dynasty. First, general sociological background of Chosun Dynasty has been reviewed. To examine the kinds of tableware china and their use during this period, this thesis is based on Asakawa Dakumis 'A ceramic ware of Chosun Dynasty' one of the most thorough references available in the field. Various antiques and remains of different periods were compared to study the changes in tableware china types and uses In conclusion, the development in food culture brought the changes in tableware china. Tableware china and food has developed together complementarily throughout the latter period of Chosun Dynasty.

The Korean tea culture appeared in a variety of ceremonies of the royal household. It was a method of religion for scholars and Buddhist monks, and sometimes it also was a refinement, too. in addition, it played an important role as a household medicine for the common people. As mentioned above, the Korean tea culture has a deep-rooted effect on the Korean traditional culture from the spiritual aspect, art, learning, to the practical life. Recently the tea culture has been rapidly coming into vogue. So the tea culture has been recognised not only to be an index of the cultural level, but also to be an important cultural phenomenon. Besides, It came to be a major role as a reception method by which we can communicate with quests from ail over the world. Because preferred tea was different according to the times and to the regions, tea utensils have been changed along with the tea culture. The present Korean tea culture has a tendency to go to the somewhat different way from the traditional one. This study has the purpose to let us apprehend the Korean traditional culture and hold the national pride. In addition, the value of the Tea should be assessed more properly, and our own Tea that is unique, simple, and natural, should be settled in the our culture.

The object of this study is upper class house in Yang-dong village with the purpose of spatial-sociological study of traditional Korean architecture. Space is the basic element of architecture and is fundamental for understanding architecture. Space, however, can be better understood through its social context rather than through its physical or psychological attributes. Space exists in a society, providing the physical environment which frames it Social environment affects the thoght of people who are members of that society. Space is built by the people in a society and is affected by their thought. Spatial-sociological study can explain a mutual relation between people and space through context. It defines characteristics of space based on mutual relations which exist among the people, the culture of society and the environment of society but also having a sociological component, study of architectural space should consider the social context. Since architectural space is built on social and cultural bases, to understand it requires various methods of study Spatial-sociological analysis is one alternative. Using space syntax, this study analyzes houses in Yang-dong village by not only defining attributes of individual houses, but also common attributes of houses in the village. Based on common attributes of houses in the village, the attributes of Yang-dong village houses can be re-defined within the social context. the results from a spatial-sociological analysis of upper class housing of the Yang-dong village are as follows; (1) Related to confucian ideas in Chosun Dynasty : A house has a dualistic center organized with 'an-chae' and 'sarang-chae'. 'an-chae' space is organized unsociably from outside. (2) Related to various space pattern of Yang-dong village House in the Chosun Dynasty period :As variations in the types of space pattern, the village house exhibit different attributes.

This study is to analyze the building layout of traditional government office building in Chungchong province with Chungchong-do regional maps and Eupjis(邑誌) being compiled in the late Chosun dynasty. The building layout of government office in Chungchong-do is followed in the wake of the spatial structure, Sam-Jo(三朝, three reign) and Oejeon-Naejeon(外殿-內殿), of Chosun dynasty palace. The planning principle of Sam-Jo at government office, Dongheon(東軒) territory for rule administration corresponds to Chijo(治朝) with a local governor who is the ruler, as for the Naea(內衙) territory which a family of him and he lives in, it is corresponded to Yeonjo(燕朝), and in the job space of Ajeon(衙前), it is corresponded to Oejo(外朝). As for the application of the inside and outside principle of provincial government office, Dongheon is corresponded to Oejeon and Naea to Naejeon. A compositive and an approach axis of government office in Chungchong-do is correspond with Dongheon in the center, and these axes form an central axis and an entry space of government office included Oesammun(外三門) Naesammun(內三門) Dongheon or Naea. Because an essential performance of provincial government office is provincial administration, the layout configuration of government office is a function, which is an expression of an official institution.

The Chosun Dynasty in the 18th century was a period of revival for science, art, and culture, bringing about Silhak(practical science), a new trend in the history of Chosun thoughts. In the history of fine arts, realistic landscape paintings and genre paintings were popular as realism became prevalent. From the aspect of food culture, in particular, the luxurious and elegant Korean-styled food culture was completed during this period. Iwanwasuseoksihoedo was painted by Jeong Hwang (1735-1800) in 1789, depicting a banquet on an elder's 60th birthday. It is classified as a genre painting in the late Chosun Period but it contains things that comes into our heart, which are white porcelain with blue celadon pictures, white porcelain bowls, busy atmosphere of a banqueting house where food is being carried in a hurry and elders' serene appearance. All these things show the abundance of life, the room and comfort of old ages, and the beauty and relish of life in the well-arranged living ground. Hoehonyedo was painted on an elder's 60th marriage anniversary by an unknown artist presumably in the 18th century is a painting as realistic as a documentary photograph. The work gives viewers pleasure and comfort because it describes not a mighty clan but the superb later years of an official who had lived right and upright life. In the aspect of food culture, it displays the food culture of the splendid sixtieth marriage anniversary of a Korean official through noble etiquette among family members, seat planning, unique table culture and high quality tableware including white porcelain with celadon pictures and pure white porcelain.

병자호란 이후의 대청 사절 파견은 굴욕적 사대관계에만 그친 것이 아니라 청의 선진 문물올 받아들이는 긍정적 역할도 담당하였다. 특히 서적과 회화의 유입은 조선후기 사회에 지대한 영향을 끼친 것이기에 소흘히 다룰 수 없다. 청으로부터 서적이 유입되는 경로는 크게 두 가지 방식이 있다. 첫째, 중국 조정에서 직접 하사하거나 흑은 조선 조정에서 하사를 요청하는 공식적인 경우와 둘째, 연행한 사신들이 중국 현지에서 직접 구입해 오는 사적인 경우가 그것이다. 연행한 사신들에 의해 서적이 유입되는 경로는 다시 세 가지로 나누어 살펴볼 수 있다. 첫째는 유리창 서사에서 직접 구입하는 경우이고, 둘째는 역관-서반을 통해 구입하는 경우이고, 넷째는 청문사들과의 교류를 통해 기증 받는 경우이다. 이러한 다양한 경로를 거쳐 유입된 중국의 서적들이 조선의 문단에 큰 영향을 끼쳤을 것임은 미루어 짐작할 수 있다. 연행한 조전 문사들이 서적만큼이나 관심을 보인 것은 서화였다. 청의 문사들에게 그림을 요구하거나, 조선의 그림을 가지고 가서 품평을 요구하는 밀들은 의례 있는 일이었으며. 문사간의 교유를 통해 직접 그림을 주고받거나 선물로 기증받는 경우도 많았다. 이러한 과정을 통하여 청의 화풍이 조선의 화단에 영향을 미치게 되었고, 심지어는 서양화의 화풍이 간접적으로나마 조선에 소개되기도 하였다. 이러한 문화적 교류에 필담이 중요한 역할을 담당하였다. 조선 문사들과 청 문사들의 대화는 역관의 통역이나 필담으로 이루어졌는데, 역관의 통역이 간접적이며 상업적 목적을 위주로 한 반면에, 필담은 직접 대면을 통한 대화이며, 인간적 교유를 바탕으로 이루어지는 것이므로, 역관의 통역보다 그 의미가 깊다. 또한 필담은 의사전달이 정확하기 때문에 스스럼없이 심층적인 의사 교류를 하는데 오히려 더 많은 도움이 되었다. 그러므로 은밀하고 심도있는 사사로운 대화는 대개 필담으로 이루어졌다. 더욱이 필담은 붓으로 한자를 하나하나 써야 하기 때문에 자기의 생각을 논리적으로 정리할 수 있고, 말이 틀리면 그 자리에서 찢어도 되고 墨으로 지울 수도 있으며, 다른 사람의 귀를 피할 수 있어서 비교적 安全性을 보장할 수 있었다. 특히 文字獄이 성행한 청나라의 현실을 고려한다면 서로의 의사 교환을 위한 수단으로 필담보다 더 적절한 방법은 없었을 것이다. 결과적으로 조선후기에 중국 문화의 유입이 활발히 이루어졌음을 알 수 있으며, 조선후기의 학계와 화단의 발전은 국내적 상황과 함께 청과의 긴밀한 문화적 상호관계 속에서 진행되었음을 확인할 수 있다.