德山九曲 設定의 필요성과 의의

Abstract

Raising a question about why Deoksangugok was not set in Deoksandongcheon below the Cheonwang Peak of Mt. Jiri, which was Nammyeong Jo Shik(1501-1572)'s shelter in his later years, this study focused on discussing why Deoksangugok should be set, what grounds should be met to set Deoksangugok, what kind of place Deoksangugok was, what historical and cultural facts it had, and what significance and expected effects its setting had. Those discussions would not be enough to fully understand the cultural background of Deoksangugok setting, which was why the study provided a general description about the tradition of perceptions of nature and Gugok culture from Confucius and Mencius to Zhu Xi in East Asia and also the perceptions of nature and Gugok culture among the classical scholars of Joseon. The study then looked into the efforts made by the scholars of Gyeongsangwudo to inherit Nammyeong studies in the second half of Joseon, when the scholarship of the region was in serious depression, including the efforts to worship Nammyeong along with Hoijae and Toigye by establishing the status of Samsan Seowon and promote Deoksangugok along with Dosangugok and Oksangugok by writing and sending out Samsangugok poems in order to figure out what to do today to preserve and inherit the heritage of Nammyeong studies. Inheriting the spirit of old sages in the region, the significant figures today should make it a top priority to set and manage Deoksangugok and turn Deoksan into a sacred place of moral philosophy true to its name. It will be critical to secure the field and content to inherit and experience Nammyeong studies. If a new academic tradition is created of worshipping the three sages of Yeongnam sought after by Ahn Deok-mun and Ha Beom-woon based on them, Yeongnam will be reborn as the home of Confucius and Mencius. When the day comes, Yeongnam will attract global attention as the cradle of Confucianism comparable to Qufu and Mt. Mui of China.