Through two wars in 1592 and 1636, the 18th century Chosun faced with great upheaval. During these changes, Buddhism grasped the chance of getting out from the fetters of which Confucianism has made. By the progressive confucian philosophers, critics to the Confucianism was possible and by the mood of Sirhak(실학), the positive aspects of Buddhism was then studied. That is, Buddhism started to be understood as a social ethic rather than just a heresy. In this paper, I focused especially to the Chongjo s Buddhism recognition. Chongjo has managed his policies to make a more powerful king and Buddhism recognition and policy was no exception. For the powerful king, it was necessary to integrate the common people and he thought, Buddhist monks were included in this category. Therefore, this paper aims at two objects. One is to back up the Chongjo s progressive political mind by focusing in Buddhism recognition and policy and the other is to figure out Buddhism s real condition in 18th century. Of course Chongjo considered Confucianism as a very important social thought, but he did not concluded Confucianism as one and the only social ethic that was needed. hence Chongjo treated Buddhism and Taoism as a necessary ethic for social development. Admitting the merits of Buddhism and lifting the ban to accommodate Buddhism was a real unprecedented policy which has never been done before. Also, he used this Buddhism recognition as one of his political tactics. As compared to Sejo who is very much Pro-Buddhism King, Chongjo was not so much as Sejo, but from his attitude toward Hyonryungwon(현륭 원), we can see Chongjo is pretty much near to Buddhism than any other Kings in Chosun. Right after the enthronement, he ordered to remove the Wondang(원당), which was not fulfilled. But this was the tactic toward Noron(노론) to make his throne more powerful. And after this, Chongjo oprated the reducing policy of the monk corvee which was so much in trouble in 18th century. As institutionalized after Sukjong period, Uisungkun (의승군) had to have 6 times of Pangbun(방번) in a year. But this aroused so much intricate problems in most local temples. As time goes a on till Chongjo s corvee and unbearable duties. Hence Chongjo declared a policy to reduce these burdens into half. From these series of policies, the Buddhism monks were freed from sufferings, and the common people who have worshipped Buddhism could be integrated into Chongjo s power more easily. Chongjo for his power s legitimacy, moved his natural father Sadoseja(사 도세자)‘s Youngwoowon(영우원) to Suwon and renamed as Hyonryungwon (현륭원). And build Yongjusa(용주사) as a guard temple. After this, Yongjusa became the main and powerful temple attached to Changyongyoung(장용영), 내 he can use these forces whenever he needed. This shows that Chongjo tried to make his throne more powerful versus government officers. Chongjo restored previous state temples and constructed other new temples. This was the extraordinary style of Chongjo compare to other king s oppressive policy against Buddhism. In sum, change of Chongjo s Buddhism recognition was the political action for the powerful throne, and these policies naturally developed the Buddhism in late Chosun period.
2. 異端으로서의 불교인식
3. 현실적 불교관
4. 신앙으로의 불교관과 왕권강화4. 신앙으로의 불교관과 왕권강화