이만도(李晩燾, 1842~1910)의 관직 활동과 서원 복설 건의

Abstract

Yi, Man-Do(李晩燾, 1842~1910) is a descendant of Yi, Hwang(李滉), a scholar and bureaucrat at the end of the Joseon Dynasty, and a person who committed suicide by fasting against the Korean-Japanese Consolidation in 1910. Most of the research on it is focused on activities and independence movements after quitting government life and returning to his hometown. In addition, in the process of examining the background of suicide for the country, his family, academic background, and office life are being dealt with. On the other hand, research on his response to reality has not been conducted because there is little data to examine it. He studied mathematics with his father, Lee Hui-jun, and his relatives, Yi, Man-gak(李晩慤, 1815`1874), and Kwon Seung-ha of his wife's family. Among them, Yi, Man-gak influenced Yi, Man-do's studies. Although the academic background of Lee Man-do emphasizes the sadism that continues from Toegye, most of the people who influenced Lee Man-gak and Kwon Yeon-ha were literary figures of Yoo Chi-myung(柳致明), so they must have been influenced by the Confucian name and Jeong Jae-hak. He mainly served as a government official of the Ministry of Social Affairs, Saganwon, and Hongmungwan, and among them, he served as a government official of Hongmungwan. As a result, Lee Man-do was able to participate in the early competition of King Gojong. He mainly lectured on『孟子』 and『資治通鑑』 He emphasized the importance of the role of the king, mentioning that Yo, Soon(堯舜)'s Do(道) is nothing more than human righteousness, as the contents of『孟子』, and that he likes human righteousness only when he likes human righteousness above. He said that in order to defeat Sasul(邪術), we must worship Jeonghak(正學), and in order to worship Jeonghak(正學), we must respect Yoohyeon(儒賢), and in order to respect Yoohyeon(儒賢), we must Restoration for Seowon(書院). It was said that if the Seowon was removed, there would be no place to listen to the theories of humanity and morality, and eventually fall into an editorial, soon Donghak(東學). At that time, Confucian scholars defined Donghak(東學) as private, and criticized the undulating and superstitious elements of Donghak(東學). He also showed a perception that was not very different from that of Confucian scholars in Gyeongsangdo(慶尙道) at the time, and said that it was important to review the Confucian academy to prevent Donghak(東學).