일제강점기 유학자의 처세와 근대교육 − 普亭 金正會를 중심으로 −

Abstract

This study aims to examine the academic origin of Bojeong Kim Jeong-hoi(1903-1970), a Confucian scholar in the Gochang area, and the ways that Confucian scholars lived during the Japanese colonial rule. There were fierce disputes over so-called "Simseols"(theories about the mind) mainly among the four major schools including Hwaseo, Nosa, Hanju, and Ganjae in late Joseon(19th century). Their academic opinions, which were distinguished from one another and kept clear, grew increasingly weaker over generations through transmission. The periodic environment of late Joseon worked as the biggest factor here. Bojeong Kim Jeong-hoi refused to develop immensely speculative logic intensified by Joseon's Neo-Confucian scholars. He also did not pursue extensive learning, which was common among scholars during the second half of Joseon and in late Joseon. Sharp theoretical arguments brought no actual profit to the period, and the pursuit of extensive learning was a peripheral issue inclined toward hobby rather than essence. Bojeong inherited his family's study from his father Jae-jong and his great uncle Sun-muk during his childhood. His father was a literary figure under Gi Woo-man and belonged to the Nosa School. Sun-muk was a literary figure under Choi Ik-hyeon and belonged to the Hwaseo School. The devoted meanings were transmitted to Bojeong through the family's study. One of the most prominent changes to Confucianism education during the Japanese colonial rule was the foundation of Gyeonghakwon. After the nation converted from traditional education to modern school education, the Myeongryun Academy was the only institution for Confucianism education in the country. Bojeong entered the Myeongryun Academy attached to Gyeonghakwon during the Japanese colonial rule and received modern-style Confucianism education. Later, he reflected that the education brought more loss than gain to him. Since then, his goal was to become a good writer like Sima Qian. It was an inevitable choice for him in the reality where the Confucian tradition was severed. He emphasized going sightseeing for this. He maintained his sense of duty as a Confucian scholar who was supposed to swallow his pent-up anger for the times and cultivate a great spirit to leave great sentences.