창계(滄溪) 임영(林泳)의 경학 — 自得과 일상에서의 실천을 중심으로 —

Abstract

Yakcheon Namguman pointed out that most of Changgye’s collection of works ‘discussed the crafts of Confucianism.’ If you read 『Changgyejip』, the most important part of the poems and letters is the serious discussion about the subject and method of learning. In this respect, Yakcheon's point is very worth listening to. A considerable amount of discussion on Chang-gye's literature and scholarship has already been presented in the academic world, which is of great help in understanding his academic image and is of considerable significance in understanding his overall impression, but it is also important to understand the in-depth academic content that Chang-gye sought to pursue. The human aspect needs to be pursued further by going beyond the practical aspects of the data. The advanced understanding of the issues raised by Chang-gye, such as the proper attitude to study the scriptures, the discussion about the reality of self-acquiring, the harmony of morals and righteousness, and the practical meaning of monasticism and Myeongdeok, is not related to the general nature of existing scholarship. It is presumed that it will have a certain significance in that it can deepen the understanding of the discussion of Confucian classics and aspects of literary achievement from a more fundamental level. This seems to be worth exploring as a critical review of the seriousness and urgency in academic attitude and, furthermore, the appropriateness of that academic attitude. In particular, since his academic activities are not limited to intellectual exploration, but there are many aspects that approach the area of experience of religious people, such review is essential to understand the true state of the study. He said, “If you want to correct the evil practices of the world, you must possess knowledge that is clear on reason and has a sound mind, so that your teachings will be valid and evils will not occur in the future. And only after perfecting one's virtue and attaining the order of enlightening others with that virtue will people's hearts obey themselves and disputes will not arise. Also, he argued, “Only after waiting for a long time to pass will we be able to talk about the efficacy of seeing, feeling, being excited, exhorting, and gradually becoming ingrained and becoming the same as virtue and customs.” Changgye took the position that no matter how much he acquired the righteous knowledge of a sage and the great path of a good king, he could not do it if he thought that he was the only one who was right. He emphasized that he must first possess the correct knowledge, perfect his virtue first, and then wait a long time. Changgye's learning and Confucianism were an earnest journey to lay the foundation for such academic awareness, and in that respect, Seonhak's point that Changgye's learning contains a clue to Silhak is a very accurate argument.