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International audience ; Korean studies in France have a long history that reflects the specificities of the French interest for East Asia from the 18th century. The relationships between the two countries were marked at the 19th century by tumultuous episodes due to French catholic proselytism and expansionist policy in East Asia but also by remarkable and unexpected scholarly achievements. At the 20th century, the isolated initiatives to promote and study Korea in France randomly taken by missionaries, diplomats, collectors and orientalists have been progressively replaced by institutionalized Korean studies that started to be structured within French universities and other higher education institutions with the help of specialists of other areas (China and Japan). After World War II, Korean studies have been continuously growing in France thanks to a whole generation of specialists holding positions in key institutions. These French Koreanists have actively participated in the building of European Korean studies and trained their successors, most of whom have landed positions in Paris and several large cities and are teaching and researching about Korea today. Following the long democratization of Korea and then the newly acquired visibility and attractiveness of Korean culture on the international stage from the late 1980's to the early 2010's, undergraduate students population in Korean studies has increased exponentially in France. Under this stunning demographic pressure, many Korea specialists have been successively recruited as permanent staff in major Korean studies institutions in Paris and other large French cities, giving the impression that Korean studies have now become a mature and self-sufficient field. However the repeated large-scale reforms of French higher education and research sector that happened to be carried out at the very same time have significantly complicated the task of French Koreanists who might lose the examplary cohesion that provided their strength so far. Facing many challenges, among which the lack of means and human resources as well as the massification of undergraduate students population, today's French scholars on Korea try to "form community" through a network of francophone Korean studies (Réseau des études sur la Corée RESCOR). Their goal is to train the next generation while trying to keep the diversity of Korean studies in a more and more standarized and uniform academic world.

International audience ; Korean studies in France have a long history that reflects the specificities of the French interest for East Asia from the 18th century. The relationships between the two countries were marked at the 19th century by tumultuous episodes due to French catholic proselytism and expansionist policy in East Asia but also by remarkable and unexpected scholarly achievements. At the 20th century, the isolated initiatives to promote and study Korea in France randomly taken by missionaries, diplomats, collectors and orientalists have been progressively replaced by institutionalized Korean studies that started to be structured within French universities and other higher education institutions with the help of specialists of other areas (China and Japan). After World War II, Korean studies have been continuously growing in France thanks to a whole generation of specialists holding positions in key institutions. These French Koreanists have actively participated in the building of European Korean studies and trained their successors, most of whom have landed positions in Paris and several large cities and are teaching and researching about Korea today. Following the long democratization of Korea and then the newly acquired visibility and attractiveness of Korean culture on the international stage from the late 1980's to the early 2010's, undergraduate students population in Korean studies has increased exponentially in France. Under this stunning demographic pressure, many Korea specialists have been successively recruited as permanent staff in major Korean studies institutions in Paris and other large French cities, giving the impression that Korean studies have now become a mature and self-sufficient field. However the repeated large-scale reforms of French higher education and research sector that happened to be carried out at the very same time have significantly complicated the task of French Koreanists who might lose the examplary cohesion that provided their strength so far. Facing many ...

International audience ; The Great Learning has certainly been one of the most important texts of the Korean reception of Neo-Confucianism, for it provided a stimulating model to build up and strengthen the Chosŏn state. The Yuan orthodox understanding of the Song Neo-Confucian exegesis of the Great Learning conveyed a rather simple message, acceptable for both the Yi kings and their elites in search for a balance of power. The major characteristic of the Korean philosophical exegesis of the 'Learning of the Emperor' and the Great Learning paradigm was the focus on the necessary interaction and very close relationship between kings and scholar-officials. These ideas were developed at court, in royal lessons and daily audiences. The first outstanding commentaries on the Great Learning and especially Zhen Dexiu's Daxue yanyibu, which was the reference text in Chosŏn court from the 14th to the 16th century, were royal commands. Yet they mainly illustrate the self-interests of the scholar-officials anxious to maintain their own social and political status in the new regime officially intended to empower kings. In this general framework, Yi Yulgok's Sŏnghak chipyo might be regarded as both the continuation of previous tendencies and the dawn of a new era. When Neo-Confucianism became in the late 16th century a significant part of the identity and distinctive culture of the social and political elite trying to implement its ideas at both central and local levels, the Korean exegesis of the Great Learning became paradoxically more idealistic and moral. It might be said that, maybe for the first time in Korean history, Confucianism started being a holistic Weltanshauung rather than a vague reservoir used in political strategies. So, on similar Neo-Confucian grounds, the authoritarian Ming China produced the Daxue yanyibu, a technical textbook dedicated to an anonymous body of scholar-officials resembling much today's civil servants, whereas Chosŏn Korea gave birth to the Outline of the Sagely Learning, a jewel of the elitist culture of an aristocratic bureaucracy embodied in iconic figures like Yulgok Yi I whose portrait is even printed on South Korean bank notes nowadays.

International audience ; The Great Learning has certainly been one of the most important texts of the Korean reception of Neo-Confucianism, for it provided a stimulating model to build up and strengthen the Chosŏn state. The Yuan orthodox understanding of the Song Neo-Confucian exegesis of the Great Learning conveyed a rather simple message, acceptable for both the Yi kings and their elites in search for a balance of power. The major characteristic of the Korean philosophical exegesis of the 'Learning of the Emperor' and the Great Learning paradigm was the focus on the necessary interaction and very close relationship between kings and scholar-officials. These ideas were developed at court, in royal lessons and daily audiences. The first outstanding commentaries on the Great Learning and especially Zhen Dexiu's Daxue yanyibu, which was the reference text in Chosŏn court from the 14th to the 16th century, were royal commands. Yet they mainly illustrate the self-interests of the scholar-officials anxious to maintain their own social and political status in the new regime officially intended to empower kings. In this general framework, Yi Yulgok's Sŏnghak chipyo might be regarded as both the continuation of previous tendencies and the dawn of a new era. When Neo-Confucianism became in the late 16th century a significant part of the identity and distinctive culture of the social and political elite trying to implement its ideas at both central and local levels, the Korean exegesis of the Great Learning became paradoxically more idealistic and moral. It might be said that, maybe for the first time in Korean history, Confucianism started being a holistic Weltanshauung rather than a vague reservoir used in political strategies. So, on similar Neo-Confucian grounds, the authoritarian Ming China produced the Daxue yanyibu, a technical textbook dedicated to an anonymous body of scholar-officials resembling much today's civil servants, whereas Chosŏn Korea gave birth to the Outline of the Sagely Learning, a jewel of the ...

International audience ; Yulgok Yi I is admired by many scholars for initiating a Korean reappraisal of Chinese Neo-Confucianism. He was also a high-official involved in various aspects of state administration, including diplomatic exchanges with China. While his thought has been extensively studied as part of the history of philosophy, fewer studies have considered his vision, or mental representation, of China. Exploring this subject, however, could allow us to reconsider his thought from the broader angle of the "intellectual history", as his understanding of China is central to both his philosophy and his politics.What did Yulgok actually think about the Ancient, "textual" or "philosophical" China he had been studying all his life, and about the real, contemporary China? Many contradictions and ambiguities on this topic appear through the various texts in his Collected Works. China, seen by Yulgok, is both ahistorical and historical. His image of China can be reduced to neither that of the idealized source of Confucian civilization nor to that of an often difficult neighbour and rival. The study of Yulgok's protean vision of China will be examined from different viewpoints, for this theme is connected to a wide range of discourses and practices. The poems, minor texts, philosophical texts, treatises, memoirs, official and personal correspondence will be studied, from diachronic and synchronic perspectives, with the hope of revealing the mental mechanisms through which Yulgok uses "China" to define and find a Korean Confucian Way for his time.

International audience ; Yulgok Yi I is admired by many scholars for initiating a Korean reappraisal of Chinese Neo-Confucianism. He was also a high-official involved in various aspects of state administration, including diplomatic exchanges with China. While his thought has been extensively studied as part of the history of philosophy, fewer studies have considered his vision, or mental representation, of China. Exploring this subject, however, could allow us to reconsider his thought from the broader angle of the "intellectual history", as his understanding of China is central to both his philosophy and his politics.What did Yulgok actually think about the Ancient, "textual" or "philosophical" China he had been studying all his life, and about the real, contemporary China? Many contradictions and ambiguities on this topic appear through the various texts in his Collected Works. China, seen by Yulgok, is both ahistorical and historical. His image of China can be reduced to neither that of the idealized source of Confucian civilization nor to that of an often difficult neighbour and rival. The study of Yulgok's protean vision of China will be examined from different viewpoints, for this theme is connected to a wide range of discourses and practices. The poems, minor texts, philosophical texts, treatises, memoirs, official and personal correspondence will be studied, from diachronic and synchronic perspectives, with the hope of revealing the mental mechanisms through which Yulgok uses "China" to define and find a Korean Confucian Way for his time.

International audience ; Le néo-confucianisme a été introduit en Corée à l'époque Koryŏ 高麗 (918-1392), et il est généralement admis qu'il a exercé une influence considérable sur l'évolution de la société et de la pensée du pays. Il est même généralement admis que la réception du néo-confucianisme a marqué une véritable rupture dans l'histoire sociale, institutionnelle, politique et intellectuelle. L'historiographie coréenne contemporaine, qui reste en général fidèle au découpage historiographique traditionnel en dynasties, entretient la vision d'une rupture radicale d'un Etat bouddhisé à un Etat confucianisé à propos du changement dynastique de Koryŏ à Chosŏn 朝鮮 (1392-1910). Malgré les problèmes méthodologiques-voire idéologiques-qui sont soulevés par une telle vision, il n'en demeure pas moins que la réception du néo-confucianisme en Corée est inséparable d'un certain esprit réformiste, et en particulier d'un réformisme politique.

International audience ; Le néo-confucianisme a été introduit en Corée à l'époque Koryŏ 高麗 (918-1392), et il est généralement admis qu'il a exercé une influence considérable sur l'évolution de la société et de la pensée du pays. Il est même généralement admis que la réception du néo-confucianisme a marqué une véritable rupture dans l'histoire sociale, institutionnelle, politique et intellectuelle. L'historiographie coréenne contemporaine, qui reste en général fidèle au découpage historiographique traditionnel en dynasties, entretient la vision d'une rupture radicale d'un Etat bouddhisé à un Etat confucianisé à propos du changement dynastique de Koryŏ à Chosŏn 朝鮮 (1392-1910). Malgré les problèmes méthodologiques-voire idéologiques-qui sont soulevés par une telle vision, il n'en demeure pas moins que la réception du néo-confucianisme en Corée est inséparable d'un certain esprit réformiste, et en particulier d'un réformisme politique.

The aim of this study is to examine the great and continuous interest that the first Korean Neo-Confucians, who were scholar-officials, took in the "Learning for the Sovereigns" and the Neo-Confucianism focused on the paradigm of the Great Learning, as well as in one of the ideas of the text: "straightening one's heart" (chòngsim). A method that brings together philosophical, historical and biographical approaches has been chosen, in order to underline the human dimension of Confucianism studied from the angle of its representatives, the Neo-Confucians. It starts by establishing a general synthesis. The characteristics of the Chinese Neo-Confucianism that had been adopted in Korea are reviewed, as well as the reasons for the appropriation of this thought in Korea, in a context marked by political reformism and the philosophical influence of Buddhist speculations on the heart. A diachronic investigation of the scholar-officials' interest in the Great Learning and the idea of chòngism revealed that this notion played a significant role in the definition of a Korean Confucian identity and also in the conception of a collegial political power. Following this, a case study is carried out on Yulgok Yi I, the very figure of the Neo-Confucian scholar-official, to better illustrate and deepen the general survey. The necessity to take into account the contemporary context, biography and singular personality of the author is stressed for a better understanding of the political issue at stake in his exegesis on the Neo-Confucianism focused on the Great Learning and the chòngsim. The study is an attempt to show that the notion of "straightening one's heart" is a good illustration of the political and practical orientation that was an essential feature of Korean Neo-Confucians; they wanted to highlight the interaction between a prince and his ministers, as well as a true authenticity for these men that were in charge of the responsibility to become the intellectual, social and political elite of the country. ; Cette étude ...

The aim of this study is to examine the great and continuous interest that the first Korean Neo-Confucians, who were scholar-officials, took in the "Learning for the Sovereigns" and the Neo-Confucianism focused on the paradigm of the Great Learning, as well as in one of the ideas of the text: "straightening one's heart" (chòngsim). A method that brings together philosophical, historical and biographical approaches has been chosen, in order to underline the human dimension of Confucianism studied from the angle of its representatives, the Neo-Confucians. It starts by establishing a general synthesis. The characteristics of the Chinese Neo-Confucianism that had been adopted in Korea are reviewed, as well as the reasons for the appropriation of this thought in Korea, in a context marked by political reformism and the philosophical influence of Buddhist speculations on the heart. A diachronic investigation of the scholar-officials' interest in the Great Learning and the idea of chòngism revealed that this notion played a significant role in the definition of a Korean Confucian identity and also in the conception of a collegial political power. Following this, a case study is carried out on Yulgok Yi I, the very figure of the Neo-Confucian scholar-official, to better illustrate and deepen the general survey. The necessity to take into account the contemporary context, biography and singular personality of the author is stressed for a better understanding of the political issue at stake in his exegesis on the Neo-Confucianism focused on the Great Learning and the chòngsim. The study is an attempt to show that the notion of "straightening one's heart" is a good illustration of the political and practical orientation that was an essential feature of Korean Neo-Confucians; they wanted to highlight the interaction between a prince and his ministers, as well as a true authenticity for these men that were in charge of the responsibility to become the intellectual, social and political elite of the country. ; Cette étude s'est attachée à mettre en lumière l'intérêt marqué et continu des premiers néo-confucéens coréens, des lettrés-fonctionnaires, pour l'« Apprendre pour le souverain » et le néo-confucianisme centrés sur le paradigme de la Grande Etude, ainsi que pour la notion issue de ce texte : « rendre droit son cœur » (chòngsim). La démarche choisie a été de concilier des approches philosophique, historique et biographique, afin de rendre compte de la dimension humaine du néo-confucianisme étudié par le biais de ses représentants, les néo-confucéens. Ce travail a consisté tout d'abord à établir une synthèse générale. Les traits du néo-confucianisme chinois adopté en Corée ont alors été rappelés, ainsi que les raisons de l'appropriation de cette pensée dans un contexte coréen marqué, au plan politique, par un désir réformiste et, au plan philosophique, par les spéculations bouddhiques portant sur le cœur. Une étude diachronique de l'intérêt pour la Grande Etude et la notion de chòngsim chez les lettrés-fonctionnaires a révélé que cette notion jouait un rôle clé dans la définition d'une identité coréenne de confucéen, ainsi que dans la conception d'un pouvoir politique collégial. Puis, une étude de cas a été menée sur Yulgok Yi I, le lettré-fonctionnaire néo-confucéen par excellence, afin d'illustrer et d'approfondir cette synthèse générale. La nécessité de prendre en considération le contexte contemporain, la biographie et la personnalité singulière de l'auteur, afin de comprendre l'enjeu politique de son exégèse du néo-confucianisme centré sur la Grande Etude et le chòngsim a ainsi été mise en évidence. Ce travail a tenté de montrer que la notion de « rendre droit son cœur » illustrait parfaitement l'orientation profondément politique et pratique des premiers néo-confucéens coréens, qui ont souhaité mettre en valeur l'interaction entre un prince et ses ministres, ainsi qu'une réelle authenticité chez ces hommes chargés de la lourde responsabilité d'être une élite intellectuelle, sociale et politique.

"The Master from Mountains and Fields is a fully annotated translation of the prose texts from the "collected works" of Sŏ Kyŏngdŏk (1489-1546), an influential Confucian scholar from the early Chosŏn period (1392-1910). A native of Songdo (also known as Kaesŏng) in present-day North Korea, Sŏ has loomed large in the Korean cultural imagination and appeared as an exceptional sage and popular hero in numerous tales, dramas, and films, yet his writings are little known outside the academic milieu. Also called Master Hwadam, Sŏ embodied an archetype of the secluded scholar who remains hidden in "mountains and forests" to devote himself to his studies. Held in esteem in both South and North Korea today (a notable exception in contemporary studies on Chosŏn Neo-Confucianism), Sŏ and his ideas about Vital Energy influenced the great Korean Neo-Confucian debates of the sixteenth and seventeenth centuries surrounding the psychophysiological origins of morality as well as various non-orthodox intellectual trends in the late Chosŏn. His thought is fundamentally rooted in the cosmology based on the exegesis of the Book of Changes and follows the teachings of various early Chinese Neo-Confucian thinkers; it presents a vivid example of the eclectic nature of ideas and intellectual trends coexisting within what is generically called Neo-Confucianism out of convenience. This volume presents the first English translation of all prose writings attributed to Sŏ and most of the peritexts from his posthumously published collection Hwadam chip. It reflects the importance of literary compilations (munjip) in the intellectual history of Chosŏn and the complex process of the making of Confucian masters in Korea. Sŏ's prose works are concise and diverse and offer a glimpse at an author who thwarts stereotyping; an introduction and annotations provide further context. The lengthy endnotes that accompany each text make this a useful handbook for anybody interested in Chosŏn Korea and Confucianism, from students in East Asian and Korean studies to specialists in literary Chinese (hanmun) or East Asian intellectual history"--