省齋 柳重敎論

Abstract

This article exploredthe life and literature of Seongjae Yu Jung-gyo, one of the key leaders of the late Joseon nationalist movement, and examined his literary world. Seongjae Yu Jung-gyo has Maenggyo as Chungyeong, Chijeong for Ja, Seongjae-Dongak for Ho, Mungan for Siho, and Goheung for ancestral seat. The nineteenth century, when he lived, was the period when people suffered internal and external troubles. Unlike Hwaseo Lee Hang-ro, he recognized mind (心) as sprit (气, so he was more flexible than his teacher in recognizing reality and coping with it. So he moved to places such as Gapyeong, Chuncheon and Jecheon through acknowledging the fact that he could not get rid of the Western and Japanese barbarians, and traininghis future, and he cultivated Righteous Army generals such as Yu In-seok to play a central role in the Righteous Army movement. Seongjae, as a Taoist scholar, adhered to the traditional Confucian literature and saw poems as a means to cultivate character and enlighten customs. Furthermore, he looked at Korean poetry very positively and used it for his education by building his own Korean language poetry. In his spare time, he wrote diverse Confucian books, music books, and history books, and his anthology "Seongjaejip" has 99 je and 135 su of poems. The poems he wroteare centered on willingness to study, willingness to protect his righteousness, willingness to fidelity of respecting Ming, that, retiring to the nature and nurturing his succeeding scholars. However, this article excluded the contents as above that were analyzed in the preceding article, explored poems of praise and encouragement of their achievements by finding vanished historical sites of sages, poems singing about exchanges with fellow scholars, and poems that make living space a disciplined space for fostering through landscape. First, in poems that praised and encouraged sages, he tried to standardize himself as a guideline of his life or guidance of his followers through self-praise and encouragement of sages such as Jo Gwangjo and Heo Gyeok, etc. Second, in the poems of the exchanges with the fellow scholars, he expressed his intention to defend Confucian morality through exchanges with the alumni scholars under Hwaseo, and reveals the willingness to cultivate scholarship, to foster, to encourage, andto cultivate personal nature. Third, in the poems that landscape the living space, he named the unnamed space around him in the leisure of study and lecture, and gave meaning to it as a place to cultivate his own discipline and personal nature. In the poems of Seongjae, studies on poems related to daily life that have not been studied in previous studies, poems that reveal emotions of family members are left to be discussed later.