최치원의 역사인식 연구

Abstract

The purpose of this study is to illustrate Choi Chi-Won's historical cognition. In order to fulfil the purpose, I mainly examined his life and writings. This approach is based on my opinion which regards the process where he, as a confucianist, formed realistic rationalism as the background of his historical cognition. I explained his historical cognition by dividing it into two aspects. First, I examined his historical cognition by focusing on his writings introduced in "Samkuksagi" by Kim Boo-Sik and "Samkukyusa" by Ilyeon. These writings have been continually studied because of their influences on other scholars after him. The discussions about this aspect are focused on the three parts. The first discussion is Choi's cognition on the Korean ancient history. He put the period of "Gija" on the top of the history. This kind of understanding is same as that of Samkuksagi because Kim Boo-Sik 's historical cognition is almost same as that of Choi Chi-Won. Also, Samkuksagi and Samkukyusa reflect Choi's histotical cognition which accepts the relation beween "Mahan" and "Kokuryeo," between "Byunhan and Backjye," and between "Jinhan and Silla."The second discussion is the relation between China and Silla and "Jyewangyeondaeryuk." Kim Boo-Sik changed Wangho's historical cognition showed in Jyewangyeondaeryuk into the realistic understanding. However, Samkukyusa by Ilyeon followed partly the Choi's understanding. The above two historical books emphasize the role of Mooyulwang; however, Samkuksagi can be understood as some more advanced historical book, compared with the Choi's understanding of history, in the sense that the book emphasizes the independency of Silla by mentioning Munmuwang's decisive battle against Dang. The third discussion is the understanding about relations among the three religions(Confucianism, Buddhism, and Taoism) and "Hyosunsangmi (two main values, filial piety and Zen)." Choi Chi-Won understood that the three religions could be communicated each other, although he was a confucianist. Most of scholars showed this kind of understanding during the first part of Koryeo dynasty. Choi explained the values of filial piety and zen in the epitaphs of the previous Buddhist priests. This is very similar as the fact that Samkuyusa includes the chapter of filial piety. Second, I discussed Choi's historical cognition showed in his writings, including "Gyewonpilgyungjip." In this part, I argued that he showed Dang-centered historical cognition. This was resulted from the fact that he, as a rationalist, realistically understood history. This kind of his understanding is showed in his emphasis of Chinese reign style and the foreign relations centered to Dang dynasty. Thus, I readjusted the year (reported by Choi-Chi-Won and Kim Boo-Sik) which Anham, a Buddhist priest, returned to Silla. In addition, I illustrated that Choi's study on social reform was focused on the recruit system of the capable men. I also stated that he wrote in Chinese characters which the East Asian people could understand. Although he had Silla's nationality, he explained history in the international point of view. This reflects that he, as a historian, had a ground breaking historical cognition at that time.