16세기 호남사림의 학문 교류 및 논변 고찰 ― 金麟厚⋅李恒⋅盧守愼과 교류한 奇大升의 학문을 중심으로 ―

Abstract

Before and after the 16th century, the Sahrim in Honam opened to the practical moral philosophy and the theoretical human nature and natural laws and welcomed the heyday of their scholarship. Especially the newly appointed Jeolla-province governors or the exile of scholars who had a moral influence even boosted the spirit of Confucianism. Daeseung Ki succeeded to the family-run scholarship, studied Neo-Confucianism and prepared for the state examination. His passion for Neo-Confucianism later became the beginning of completing 『Jujamunrok』(朱子文錄: a series of books he compiled by excerpting from 『Jujadaejeon』, a collection of works of Zhu Xi, a Song Dynasty Confucian scholar). Based on this, he academically interchanged and debated with Hang Yi, Inhu Kim, Hwang Yi, Sushin Noh, etc. and established his own system of Yikishimsungron(理氣心性論: a theory that philosophically explains about the mind of people linked with the basic principles and the atmospheric force of nature). This study focused on the interchanges and arguments that Daeseung Ki had with Inhu Kim, Hang Yi, Sushin Noh, etc. He made a few visits with Inhu Kim and Hang Yi, yet, with Taegeuk Argument, his academic exchange and argument began. Though he was arguing about the ‘relation between taegeuk and yin and yang’ with Hang Yi for the first time, the debate became intensified through the academic exchange with Inhu Kim. Moreover, Daeseung Ki informed Hwang Yi who was discussing over Sahdanchiljung(四端七情: four Confucian human nature and seven human emotions) of this argument and tried to clarify the point of it. Later, he, with Sushin Noh, argued about Inshimdohshim(人心道心: a theory about the ambilaterality of the mind) which had been continued since the Hang Yi and Sushin Noh’s debate earlier. Daeseung Ki’s such successive academic exchanges and arguments were a profound philosophical reflection toward Confucianism and became an opportunity to enhance it in the Joseon Dynasty. Daeseung Ki’s theories were handed down to the younger scholars. His literary men, facing the national crisis, strived to overcome the situation and promote the national interests and provide for the welfare of the people by raising an army in the cause of justice; in the late Joseon Dynasty, his descendants, as well, succeeded to his scholarship and started ‘Wijungchuksa Movement’ and showed such heroic spirit as they were facing their nation in crisis. His scholarship and spirit, in particular, went beyond the regional boundary but were succeeded as an academic range called Kihohak(畿湖學) and helped the younger scholars to move toward the world view of Neo-Confucianism.