1930년대 江右儒林의 蕭寺同遊와 遺民意識

Abstract

This paper is a consideration of “Sosadongyu”, which was performed by Confucian scholars in Gyeongnam during the 1930s. With a focus on the Changsurok contained in the “Sosadongyurok Happyeon”, the paper looked into the meaning of the space of “sosa” to which they held fast, the type and contents of “Sosadongyu”, and awareness of the times and the awareness of people without a country. The meaning and limitations of Sosadongyu may be viewed from two perspectives. One is how to evaluate its position in the history of Confucian studies of Gyeongnam, and the other is how to understand this from the aspect of those times, namely the period of Japanese colonial rule. First, in taking a look from the aspect of the history of Confucian studies of Gyeonggnam, Sosadongyu may be evaluated as inheriting the Jirisan climbing of Confucian scholars in Gyenognam during the 19th century in that followers of Confucius with different partisan colorings and academic inheritance gathered together and preached and exchanged compositions of poems and prose. In understanding Sosadongyu from the aspect of those times, namely the period of Japanese colonial rule, the character of and participants in Sosadongyu may be estimated to be closer to “non-political Confucian scholars in seclusion”. From their way of responding to reality, it is hard for them to escape criticism that they were passive toward the situation and political reality of that time. Even so, it is not reasonable to conclude that only the decisive engagement in armed struggle or the waging of enlightened social movements were required for the situation at that time. This is because each one took his/her mission as much as he/she could bear while keeping his/her faith and value. Even if they did not necessarily play a role as the sun or the moon that may completely lighten the darkness of the whole world, they tried to portray their roles of lighting up the darkness as much as they could just like a lamp in the darkness.