간재학파 성리학의 지역적 전개 양상과 사상적 특성

Abstract

A school of Chosun Neo-Confucianism can be divided into two schools: The Giho school and the Yeongnam school. But when it comes to Chosun Neo-Confucianism of 19th century, in fact the division above becomes meaningless by the theoretical contents of Xing-Li theory and there come out many cases forming the original inception. Thus the schools can be divided numerously according to the leaders, but in terms of the depth of its academic contents or the constitution of their members, we can say Jungje school(定齋學派)‧Hwaseo school(華西學派)‧Nosa school(蘆沙學派)‧Hanjoo school(寒洲學派)‧Ganje school(艮齋學派) are the representative schools of Chosun Neo-Confucianism. Here I want to look over and talk about the meaning of the one aspect of Chosun Neo-Confucianism in 19th century by seeing the origin, formation and ideological features of Ganje school, one of the main schools of this confucianism. Ganje(艮齋) Jeonwoo(田愚, 1841~1922) is the main figure who succeeded to the tradition of Giho school following Yoolgok(栗谷) Eee(李珥) and Wooam(尤庵) Song Shiyeol(宋時烈) decorated the last part of Chosun Neo-Confucianism. Jeonwoo's Xing-Li theory had affected much by Nakron school continued from Kim Changhyup by its ideologic characteristic. His theory was developed into two ways. First way was to criticize the theory of people, Lee Hangro‧Nosa(蘆沙) Gi Jungjin(奇正鎭)‧Hanjoo(寒洲) Lee Jinsang(李震相), who tried to establish Neo-Confucianism in a new way with the thought of traditional Giho school after Yoolgok Eee. Second way was to establish the theory of Ego which includes ‘Shimbonsung(心本性)’, ‘Sungjonshimbi (性尊心卑)’, ‘Sungsashimje(性師心弟)’, etc. After Jeonwoo's 40s, literary men gathered under his instruction in earnest through the full-out lectures. He regarded that the learning of Imheon club was handed down to himself and there were requests from his pupils so he traveled Chungchong, Gyeongsang, and Chulla Provinces giving lectures occasionally. While staying at lecture place for several months for studying and lectures, he developed the system of his theory further and continued giving lectures. He even moved with his family for lectures requested by his pupils. In reference to the formation of groups of literary men and educational expansion on theories, it is remarkable that the literary men also moved following Jeonwoo when he moved to other place for his reading and lectures. Even some men left his hometown with his families. This made the academic connection between Jeonwoo and his men stronger. Since then, his pupils supported his theory enthusiastically and confronted the controversy with Hanjoo school and criticism from the inside of Giho school which was against Jeonwoo's theories such as Sungsashimje, Sungjonshimbi, etc. Like this, Jeonwoo's literary men followed their leader Jeonwoo and made great efforts to educate and inherit Confucian morality through their whole lives. Their lives were filled with lectures and wills to maintain the justice which is now the most distinctive feature of Ganje school. Jeonwoo's Sungsashimje‧Sungjonshimbi theories restrained human's arbitariness and were close to prescriptivism demanding acceptance of objective moral standard from people. Therefore this school has been known as little bit more conservative and strict than other schools and still nowadays the lives of Jeonwoo's men have continued through his pupils in following generations.