嶺南儒學의 傳統에서 본 小訥 盧相稷 學問의 實踐的 局面들

Abstract

This study mainly examined what aspect of the Yeongnam region Confucian thoughts Sonul No Sang-jik inherited. Although No Sang-jik evaluated Jo Sik as highly as Lee Hwang, he seems to have given more weight to Jeong Gu’s pragmatism. He said Zhu’s teachings were passed down to Lee Hwang and thereafter to Heo Jeon via Jeong Gu and Heo Mok. This clarified that although it was Geungi Namin who inherited Zhu’s teachings, he was also inheriting Zhu’s teachings because he was Heo Jeon’s student. He must have been proud of this. He expanded the range of his thoughts by contacting with other scholars in the left and right Yeongnam region. No, Sang-jik’s academic feature can be summarized into pragmatic learning based on Suyangron. This can be starkly shown by the fact he established private schools, taught students based on Suyangron and engaged in writing and publishing projects. In order to prepare for critical situation, he taught students at Jaam seodang while consolidating the foundation of Geungi Namin’s practical learning. He also tried to organize and spread traditional culture through writing and publishing projects. In this respect, his practical academic feature is considered to be aimed at saving the nation. Sonulhak is noteworthy especially because it has the characteristics of Ganganhak. Ganganhak, which is defined narrowly as Confucian thoughts in the Nakdong river region after 16th century, can be explained in various ways. One of its important characteristics is pragmatic tendency which is reflected in Jeong Gu’s Hanganghak. Ganganhak represented a new academic trend that included both Toegyehak in the left side of the Nakdong river and Nammyeonghak in the right side of the Nakdong river, with Hanganghak at its forefront and Sonulhak at its end. Thus, it can be said that Ganganhak inherited and developed Toegyehak and Nammyeonghak while faithfully seeking pragmatic learning that could be applied to society at the time.