松山 權載奎의 蘆沙學 繼承과 嶺南地域에서의 活動

Abstract

This study attempts to analyze the state of the Nohsa scholars' faction of the Yeongnam region and how Gwon Jae Gyu carried on the tradition of the Nohsa discipline while concentrating on his activities throughout Yeongnam province in the late 19th century. Since the 19th century, when political dissension began to die down in the Gyeongsangwudo region younger Confucian scholars with their vibrant academic activities started to expand. Subsequently, many flocked to join Nosa Ki Jeong Jin, who was the most revered scholar at the time, to study under his tutelage. Nohsa scholars' faction in Yeongnam mostly consisted of people with Nohron background although there were a few from the Namin side as well. With Jeong Jae Gyu as the central figure, Nohsa scholars' faction of Yeongnam sought to intensify Neo-Confucianism and the theory of Ki Jeong Jin through series of rigorous lectures. Thereupon, Juri philosophy and Wi-Jeong-Cheok-Sa doctrine were to become widely prevalent in the Yeongnam region. These events led to the publication of 『Dapmunryupyeon』in 1890 and the collection of Ki Jeong Jin's writings issued in xylograph in 1901. However, scholars from the Kiho faction such as Yeonjae Song Byeong Seon and Ganjae Jeon Wu would take issues with Ki Jeong Jin's 『Oepil』 and 『Nabryangsaui』, claiming that they are at odds with Yi Yi's theory. Nohsa scholars' faction, while defending Ki Jeong Jin's theory, would engage in ardent academic debate over the matter with the opposing Kiho faction. Such exchanges would eventually deepen the level of understanding of Neo-Confucianism for Nohsa scholars' faction of Yeongnam region as well as for those on the opposing side, who criticized Ki Jeong Jin's theory, such as those from the Yeonjae and Ganjae factions. Gwon Jae Gyu, a scholar under Jeong Jae Gyu, would come to participate in one of these debates, eventually carrying on the tradition of the Nohsa discipline. Gwon Jae Gyu had learned a Confucian classic from Choi Suk Min, but after 1888 he would affiliate himself with Jeong Jae Gyu. He would learn the doctrines of Neo-Confucianism and Ki Jeong Jin from Jeong Jae Gyu, with further studies of Nohsa doctrine based on Juri philosophy by way of Yi-Il-Bun-Su and Shim-Seong-Il-Chi theories. When the time came for Jeong Jae Gyu to defend『Oepil』 and 『Nabryangsaui』, Gwon would offer suggestions regarding Yi-Ju-Gi-Jong and Yi-Gi-Shim-Seong that these should be realized by Yi-Il-Bun-Su, and they were wholeheartedly embraced by Jeong Jae Gyu. Henceforth, Gwon Jae Gyu would be named as Jeong Jae Gyu's successor. After Jeong's death, Gwon's Shim-Seong-Il-Chi theory would be disputed by a former colleague Nam Chang Hui. However, Jeong Myeon Gyu, who was Jeong Jae Gyu's successor, would step in and give his approval cementing Gwon's theory as being legitimate within Nohsa discipline in the Youngnam region. Following Jeong Myeon Gyu's death in 1916 and Gwon Yun Hwan, shortly after, in 1918, Gwon Jae Gyu would be left, in effect, to lead the Nohsa scholars' faction of the Yeongnam region. Gwon Jae Gyu, who had succeeded the line descending from Ki Jeong Jin to Jeong Jae Gyu, under Japanese rule, saw to it that Nohsa scholars' faction continue to flourish in the Yeongnam region by staying active. Gwon devoted himself to issuing collected works of Ki Jeong Jin's disciples, while refining Neo-Confucianism, Yehak, and Nohsa doctrines by maintaining close association with many of his alumni. He also sought to keep the tradition of Nohsa scholars' faction alive by holding series of commemoration ceremonies. He has successfully produced many disciples from Danseong and Gyeongsangwudo region through his persistent pursuit of study. Gwon would expound on the significance of Wi-Jeong-Cheok-Sa, while personally setting an example to his scholars. He denounced the state of the Japanese rule as no better than being under the yoke of slavery. He insisted that never losing our civility and sense of honor, we can recover our country. When the country was liberated, Gwon placed his hopes on the realization of a Confucian based world founded on civility and fidelity. Gwon stressed that although we might learn from Western politics, or technology, we should never again let our land and our convictions based on Confucianism taken from us. Gwon Jae Gyu carried on the doctrine of Ki Jeong Jin and Jeong Jae Gyu, while propagating the discipline of Nohsa and Wi-Jeong-Cheok-Sa by way of active interaction with fellow colleagues and ongoing studies. Accordingly, Nohsa discipline based on sense of honor and morality was able to survive in the Yeongnam region even during the Japanese colonial rule and long after the Korea's liberation.