복재(服齋) 기준(奇遵)의 도학 사상과 그 실천

Abstract

After the acceptance of Neo-Confucianism, the ideological orientation of Gimyosarim(己卯士林), who presented a new milestone in the development of Neo-Confucianism, breaking away from the understanding of Neo-Confucianism in the early Joseon Dynasty, in which the systematic and doctrinal aspects were prominent, was embodied in the so-called Jichiism(至治主義, Ultimate Governance doctrine). Ki-Jun(奇遵, 1492-1521), who is examined in this study, is a representative Confucian scholar of the Sarim school(士林派) who, along with Jo Gwang-jo (趙光祖, 1482-1519), is called one of the eight wise men. He was a man of outstanding academic achievement, with a wealth of literature already available at the time, and his reputation was said to be comparable to that of Jo Gwang-jo. It can be said that his understanding of Neo-Confucianism was beyond the rudimentary level, but he lived a short life due to Gimyosahwa(己卯士禍) and Sinsamuok(辛巳誣獄), and did not have time to focus on studies after entering the civil service. Because he did not have it, he was unable to leave behind any noteworthy writings related to Neo-Confucianism. However, not only did he seek a systematic understanding of Neo-Confucianism before taking up public office, but after taking up public office, he held various positions at Hongmungwan and continued to attend lectures and lecture on major scriptures. He presented his academic views without hesitation. Although it is brief, it is possible to confirm and review his scholarship and thoughts to some extent because there are still some materials that can confirm his studies and thoughts in his collection of works and historical materials, including the Joongjongsyurok(中宗實錄). In this study, keeping in mind the simplicity of the data, I examined the formation of Ki-Jun's scholarship focusing on the study of the family and the relationship with the person directly or indirectly connected with it. And I tried to examine his academic and ideological tendencies such as the recognition of the genealogy of Dohak(道學), the criticism of the academic climate centered on the president's studies, and the emphasis on the Simhak(心學). And I tried to examine the direction in which his Neo-Confucian ideas were embodied and to confirm the subsequent influence of his Neo-Confucian ideas. Through this review, we attempted to gauge Ki-Jun's scholarly status by presenting his status and role in the history of ideology.