영국왕립아시아학회 (The Royal Asiatic Society of Great Britain and Ireland)의 석학회원인 교양대학 데이비드 윌리엄 김(David William Kim)교수는 조선왕조의 중종반정(1506)으로 연산군이 폐위되고 새로운 정치세력으로 나타난 사림파가 진성대군 이역 (李懌)과 훈구파 사이에서 파벌과 국정갈등을 초래하는 과정에서 조광조를 필두로 한 유교철학과 성균관의 지원을 받은 소격서 논쟁에서 왕조의 법조(法祖)정신과의 연관성을 제시하는 새로운 가설이 기묘사화 (己卯士禍, 1519) 연구분야에서 혁신적으로 인정받아 유럽의 SCI급 (A&HCI) 저널(Trames: A Journal of the Humanities and Social Sciences)에서 출판하게 되었다. 아래는 원문의 일부를 소개하고 있다:

Asso. Prof. Dr. David William Kim \

The early modern history of the Joseon dynasty (1392–1910) in East Asia is often depicted as an era of political conflict between the king, the Hun’gu faction, and the Sarim faction. The four major Sahwa (literati purges) reflect its seriousness, through which Neo-Confucian scholars were sacrificed by the punishments of execution, exile, or dismissal. The Kimyo Sahwa was the most mortal incident for the Chinese ideology of the Sarim political party. What, then, happened in 1519? What kind of social transformation occurred in relation to the Sungkyunkwan scholars (the national university of the era)? Why did the public office of Daoist Sogyŏksŏ become one of the most controversial issues at the Joseon court? How was the royal shrine of Samch’ŏngjŏn criticised by the leaders of the Sarim faction? 

This paper (Royal Joseon Sogyŏksŏ and Pŏpcho: The Philosophical Encumbrance of Sarim in the Kimyo Literati Purge (1519) explores the politico-religious landscape of early modern Korea through the key features of Jungjong coup (Royal Coup of 1506), Jo Gwangjo (1482–1520) and ‘the Literati Purge of 1519’, and argues the critical insight that the Daoist rituals and sacred sites (altars for the sky, stars, and gods) were traditionally maintained in the Pŏpcho philosophy of the royal sovereignty even if the culture of Jongmyo (ancestral altars) and Sajik (altars of soil and grain) were legally implemented in the beginning of the Confucian Joseon.

Figure 1: Irwŏrobongdo (the Daoist Folding Screen for King) © National Museum of Korea

In details, the long-term dispute for the abrogation of Sogyŏksŏ and Daoist rituals was a philosophical and cultural challenge to the royal authority who respected the traditional ruling principles of forefathers (Pŏpcho, 法組). The Sarim scholars did not want their king to keep the cultic teachings of Laozi, the founding figure of Taoism; rather they constantly promoted and espoused the moral and ethical teachings of Confucius in applying politics and customs. The ideological conflict is well demonstrated through various sacred policies of the royal tradition. The Daoist worship of stars at the official temples of Samch’ŏngjŏn (三淸殿), T’aeilchŏn (太一殿), Chiksujŏn (直宿殿), and Shibiryojŏn (十一曜殿) opposed the ancestral culture of Jongmyo (宗廟, a Confucian shrine for the deceased kings and queens) and Sajik (社稷, national altars of soil and grain). 

The literati disliked the status of Sogyŏksŏ as the royal agency of ‘heavenly worship.’ The Yusaeng (儒生, Confucianists) of Sungkyunkwan (成均館, the national university of the era) also disapproved the royal behaviour towards the star adoration including Big Dipper and constellations. Thus, the Kimyo Literati Purge of 1519, which was the largest purge of the Joseon dynasty, was the religio-political reaction against the young Confucian scholars. The highest pressure on the Pŏpcho (法組) philosophy of the powerless king burst out by the result of the critical reduction of Chongkukgongsin (靖國功臣), which aroused the political rage of the Hun’gu faction in the royal court of the early 16th century.

For the full article published, see: 
 https://www.proquest.com/openview/80ed91b41ad7f03ced3d4e293b5f8bd4/1?pq-origsite=gscholar&cbl=106022