유학(儒學)에서의 배움: 본받음의 길 - ‘희철학(希哲學)’과 ‘묘학제(廟學制)’를 중심으로

Abstract

Confucianism, Emulation, Hichulhak[希哲學the learning of desiring sage], Philosophy, Myoakjje[廟學制 the Coexistance system of the Learning hall and the Shrine hall in the confucian educational building], the educational activities space, sacrificial space. This paper aims to examine the nature of learning(學) in confucianism. Firstly, I briefly reviewed Confucius’s the learning. Second, Next, I investigatedthe process that Nishi Amane(西周) coined the word ‘philosophy’ and the meaning of ‘learning of Confucianism’ had been disappeared in that word. Finally I examined the essence of Confucian learning by means of the Myoakjje(廟學制), which is the characteristic feature in Confucian educational institutions. Confucius wanted to emulate his ideal person, Duke of Zhou, for a lifetime. The ‘learning’, which he had devoted his whole life to, was ‘to be like his ideal human being’, ie, ‘emulation’. Nishi Amane(西周) is the first person to translate ‘Philosophia’ as the word ‘Chulhak(哲學)’. But, he first translated ‘Philosophia’ as ‘Hichulhak(希哲學)’ synonymous with ‘Hihyunhak(希賢學)’. Because he understood ‘Philosophia’ as a ‘Confucian learning’ of emulating ideal person. Nishi Amane, however, thought that confucian point of view, in particular, Chu Hsi learning’s standpoint interfered with the acceptance of western positivism and utilitarianism, so he removed the ‘Hi(希)’ from the ‘Hichulhak(希哲 學)’. The term ‘Chulhak(哲學)’, which Nishiamane coined, had been spread to East Asia, and in addition, Western positivism and utilitarian philosophy had been spread. As the term had been spread to East Asia, only the ‘Chulhak(哲學)’ whicht puts the scientific method first is left, and ‘Hichulhak(希哲學)’ or ‘Hihyunhak(希賢學)’ has disappeared. The most important feature of Confucian educational institutions is Myoakjj, that places the learning space and the sacred space together. The architecture of Hyeonggyo(鄕校), Sungkyunkwan(成均館) and Seowon(書院) allow the learners to identify the example of life through a sacrificial rites and to respect them, to learn the textbooks left by the models of life, and to resemble the model of life without knowing themselves. And, the buildings symbolize the ‘learning’ as ‘going from everyday life to transcendental world’, ‘going from secular to divine’. And, that architecture symbolize ‘learning’ as ‘the great act’ that is the journey form the physical world to the metaphysical world. The architecture of Hyeonggyo and Sungkyunkwan make the learners recognize the example of life through the festival and respect them, and also learn the materials left by the models of the life, and make them resemble the model of life without knowing themselves do.