19세기 이후 강우 지역 율곡 학맥의 학파 형성과 전개 - 율곡 학맥의 주요 학파 문인록을 중심으로 -

Abstract

Since the middle of the 19th century, major scholars of the Toegye and Yulgok academic lineage have continued their educational activities based on their distinctive academic achievements and embodied the formation of schools.,And these schools continued the school system through the 20th century and became the center of Confucianism in modern and modern Korea. The first group of disciples of each school paid attention to the succession of the Confucian tradition and proceeded to publish the literary works left by the heads of each school regarded as their academic sources. In addition, the contents of the exchanges carried out by the head of each school, brief biographical information of the disciples, and the contents of the next group of disciples produced after the first group of disciples were published under the name of ‘Yeonwonrok(淵源錄)’ or ‘Mooninrok(門人錄)’ to show the aspects of each school. was confirmed. In this study, I attempted to review one aspect of the Confucianism landscape in the Gangwoo(江右) region by organizing the status of disciples focusing on Muninrok published by the major Yulgok schools in the Gangwoo region. In the Gangwoo region, after the ‘Injobanjeong(仁祖反正, 1623)’, the production of disciples not only of the Toegye school but also of the Yulgok school began in earnest. After the mid-19th century, disciples of various schools of the Yulgok school were produced in addition to the various schools of the Toegye school. Accordingly, it was a place where disciples of all schools of Confucianism were produced. In this respect, it can be said to be meaningful to review the current status of disciples of various schools of Yulgok school produced in the Gangwoo region and their general aspects and activities. Therefore, in this paper, I first roughly reviewed the publication status of Muninrok by the major schools of Yulgok's school published since the mid-19th century and the meaning of Muninrok published under the name 'Yeonwonrok'. Next, I summarized the pattern of producing disciples of the Yulgok school of thought in the Gangwoo area from around the 17th century, and based on this, I looked at the pattern of producing writers of the major schools of the Yulgok school of study, which began in earnest after the mid-19th century, through the Nosa School(蘆沙學派) of Ki Jeong-jin(奇正鎭, 1798-1879). Including, the Hwaseo school(華西學派) centered on Choi Ik-hyeon(崔益鉉, 1833-1906), the Yeonjae school(淵齋學派) of Song Byeong-seon(宋秉璿, 1836-1905) brothers, and the Ganjae school(艮齋學派) of Jeon Woo(田愚, 1841-1922) were organized and presented. In this process, I paid attention to the background in which more than 1,600 disciples of each school of Yulgok's school were produced in the Gangwoo region, leading to the next group of disciples. And based on the current status of students of each school, I summarized the overall aspect of the Yulgok school of thought established in this region. Lastly, I attempted to poetically examine the characteristic aspects and their meanings that appear in the Confucian landscape created by disciples of each school of Yulgok in the Gangwoo area.