After Yingzu came to the throne, he inherited the policy of respecting Zhou Siming since Inzu, Emperor Xiaozong, and Emperor Suzong, and vigorously advocated the concept of respecting Zhou, such as pushing the big newspaper altar to Emperor Taizu of Ming and Emperor Chongzhen, paying attention to editing books on the history of Ming, taking care of the lives of the descendants of the Ming widows and the descendants of Korean loyal martyrs, etc. Zhengzu also carried it forward, and the history revision and care for the descendants of the Ming bereaved people reached the peak moment.
In the late Joseon Dynasty, there were still quite a few manifestations of Chongmyeong's thought in the process of literati's cognition of the Zheng family. The starting point of taking the Zheng regime and Wu Sangui as the hope of opposing the Qing and restoring the Ming Dynasty is also that the Ming Dynasty was the parent state of Korea and had the grace of rebuilding Korea.
It can be seen that Wei Bojue also evaluated the Zheng regime from the thought of respecting Zhou Siming. But there are also doubts about Zheng's loyalty to Ming, such as the late Joseon dynasty dae-ru Sung-hae-ying and Li De-mao.
In their respective biographies for the Ming widows, they all record the accusations made by Weixiao, the son of Zhang Meng, the Ming widow, against the Zheng clan, believing that Zheng Chenggong entered China under the guise of the Ming Dynasty and robbed his children of jade tapestry, not sincerely restoring his sight, and even a three-year-old child knew about Zheng's fraud, let alone a person who read and understood things.
It can be seen from his defense that the image of Zheng Chenggong at that time was not as decent as it was later created, and it could also reflect the critical attitude of Cheng Haiying and Li Demao towards Zheng Chenggong.
In Cheng Haiying's story of martyrdom, Zheng Zhilong is even more of a rebellious minister with two hearts, and his evaluation is "good profit and danger". However, at this time, the Korean literati were quite familiar with the beginning and end of the Zheng regime, and did not know very little about who Zheng Jing was when the "San Francisco Rebellion" occurred in the Qing Dynasty.
Even wrote a biography for Zheng Chenggong in the "Ming Ji Book Manuscript", which shows that the Korean literati had a qualitative leap in their understanding of the Zheng family at this time. On the one hand, because Qingxian relations have entered a stage of stable development, the Qing Dynasty's restrictive policy on Korea has been greatly relaxed, and official gifts and envoys have made Korea obtain a large number of Chinese history books and obtain information channels more smoothly.
On the other hand, it is influenced by the compilation of the history book of Zun Zhou Siming during the Yingzheng period mentioned at the beginning. However, after entering the eighteenth century, the Korean literati's cognitive focus on the Zheng regime added some new elements, such as the question of why the Ding Wei drifters held the Yongli almanac.
At that time, Li Han simply proceeded from rational logic and believed that it was impossible to have a regime of Fengyongli Zhengshuo after the death of Yongli, but Liu Huiwen, a Confucian scholar during the Zhengzu period, used the example of his own use of the Ming Chongzhen year name to explain the rationality of the Zheng regime's use of the Yongli year name.
It is believed that Zheng's remote service to the Yongli is not aware that the Ming system is extinct, and even if it is learned afterwards, the continued worship is to continue the national vein of the Southern Ming. It can be seen that at this stage, the Korean literati not only had a clearer understanding of the Zheng regime in terms of historical evolution, but even analyzed its internal cultural mentality through phenomena.
In fact, the greatest progress in the literati's understanding of the Jung regime in the late Joseon Dynasty was the development of geography, which gradually became concrete and accurate from abstract understanding.
When the "San Francisco Rebellion" took place in the Qing Dynasty, the Joseon Dynasty had a fierce debate on whether to "cross the sea to Zheng", but neither side knew much about the specific location of the Zheng clan, but by the end of the eighteenth century, the late Korean practical scholar Xu Haoxiu recorded Taiwan's geographical scope, administrative divisions, social customs and historical evolution in great detail in his "Yanxing Ji".
This shows Xu Haoxiu's understanding of Taiwan's history and geography. Zheng's phrases such as "pretending to be the tyrant of the Eastern Capital" and Shi Lang's "pacifying Zheng Kecheng" can also be seen that Xu Haoxiu was critical of Zheng and regarded it as a puppet regime, and he had more identification with the Qing regime.
In the twentieth year of Jeongjo (the first year of Jiaqing of the Qing Dynasty, 1796), there was a Jeju native Yi Bangyi drifting to Penghu in North Korea, and then returning home for more than eight months.
In the article "The Book of Li Bangyi", Park Toeyuan made a very detailed historical and geographical analysis of Penghu and Taiwan, and calculated the mileage traveled by Li Bangyi.
Park Toewon traveled to the Qing Dynasty as an envoy in 1776 and 1790 respectively, introducing many Qing history books to the Joseon Dynasty, and as the son of Seo Myeong-yeon, he inherited the family school and became one of the representatives of the Northern School in the late Joseon period.
In addition to the direct investigation of Taiwan's history and geography by Xu Haoxiu and Park Toewon, this period also saw corrections to the "Wave Island" previously discussed by Li Han and Cao Xiawang, that is, Zheng's sphere of influence.
As the grandson of Yi Demao, the poet of the "Four Great Scholars" of the Korean poetry school, Li Gyujing, who was mainly active in the Hyeonjong period, was deeply influenced by the prevailing trend of practical thought since childhood, and read hundreds of books on ancient and modern Korean and Chinese things, including history, geography, literature, phonology, religion, calligraphy and painting, customs, metallurgy, plants and other more than 1,400 different subject knowledge, and examined and dialectically examined them, and compiled them into a 60-volume "Wuzhou Yanwen Long Notes Essays", becoming an encyclopedic scholar in the late Joseon period.
He specially wrote the article "The Dialectic of Hailang Island" to investigate the development process of "Hailang Island" from ancient times to the present, and it can be seen from the text that the records about Hailang Island have been there since Li Yongguang's "Zhifeng Class Theory", and since then there is the mistake that Hailang Island is the island ruled by the Zheng regime in Li Han's "Xinghu Theory ".
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