영남지역 간재학파 문인 형성과 노사 성리설 비판 양상

Abstract

This paper centers on Ganjae Jeon Woo’s(艮齋 田愚) criticism of Lusha Qi Jeongjin’s(盧沙 奇正鎭) teachings. It focuses on the lecturing activities of Ganjae in the Yeongnam(嶺南) region and the theory of Neo-Confucianism developed by his disciples in the process. The tendency of the Lolon(老論) theory in Yeongnam region was centered on Lusha and Ganjae Schools. However, there is still a lack of research on the current situation of the Ganjae School in Yeongnam region and the specific research on the critique of Lusha's doctrine of Neo-Confucianism by the scholars in the Yeongnam region based on Ganjae’s theory.Therefore, this paper first researches the present situation of the School of Ganjae School in Yeongnam. The status of the academic activities of Ganjae and List of disciples[華島淵源錄] in Yeongnam region. In particular, Wushan(愚山) Han-Yu(韓愈) who contributed to the rootization of Ganjae School in Yeongnam.Wushan and Ganjae(艮齋) were enshrined in Baiyun Jingsha(白雲精舍), which had an important influence on the formation of Ganjae School in Yeongnam region. His essay after reading Lusha’s "猥筆" represents the characteristics of Ganjae Studies in Yeongnam. Wushan did not ignore the embodied role of Qi(氣) in realization, but at the same time connected Qi’s initiative with the meaning of its basis to understand Yulgokhak(栗谷學). This logic is consistent with Ganjae’s(艮齋) view of Li as the master of non-action and inseparable from the initiative of Qi, and attached great importance to the interconnectedness between Li and Qi. In addition, Wushan(愚山) revealed a diversity of views on the theory of Li and Qi, rejecting the statement that Lusha(盧沙) seems to want to get rid of Qi. Wushan’s(愚山) claim to emphasize the significance of Qi in order to embody the embodied role of Li was a common understanding of the Ganjae(艮齋) School in Yeongnam Region.