退溪 <聖學十圖>와 生態主義 敎育原理 - 上5圖를 中心으로 -

Abstract

Modern society having its ideological roots in Capitalism is an information society dominated by technology and science. The scientific evolution first started in Western countries has made it justifiable for human beings to pursue their underlying desires. Technology and science has also been used as a tool to satisfy the needs. The problem raised here is that while their needs are infinite, the material civilization developed by technology and science is finite, and thus a ‘paradigm shift’ toward environment is required. Human beings should realize the fact that environment that has long become the subject of exploitation and abuse for humans is not only existing for current generation but also for upcoming one; and that environment should be regarded as an living organism which has enormous effects on humans' lives. In order to bring about such a ‘paradigm shift’, human beings should have much interests in environment surrounding us and reestablish the relationship between human beings and environment. It is not the relation in which one unilaterally takes advantage of the other but the relation through which both mankind and environment co-exist, helping out each other. For these, we need an ecological approach. The concept borrowed from ecology would help us to find a solution to the problem mentioned above. At the time of the ecological crisis human beings are in, the attention to ecology should be paid in both academic and educational area. Ecological education program should be conducted as well. Hence, this paper attempts to seek a solution to the problem from a perspective of Korean Confucianism, especially through Toegye's philosophy, not from Western philosophy. Korean Confucianism embraces profound ecological knowledge. The way of thinking and the language used in the philosophy are poetic and aesthetic. Based on the theory of SaengSaengGiRi(生生之理 ; the principles of nature where all things are born and are being bred), Korean Confucius philosophy emphasizes that humans and things considered as one in the fundamental root are enjoying each other the ‘movement of life’. The principles of nature, of SangSangGiRi(生生之理), are too profound for contemporaries who are so much accustomed to an articulative reason to understand. The principles of nature also exist beyond the domain of the human understanding. It is commonly spoken that Confucianism has such a human-centered philosophy. However, what human-centeredness means here is not to say that humans are the most precious beings, but it means that human behaviors have influences on the activities in the universe. Toegye is considered as a master of neo-Confucianism. He had first introduced neo-Confucianism of China to Korea, and led it originally to take roots in Korean humanities. His philosophy is being as diversly interpreted as his fame and achievements. Toegye himself is also evaluated as various figures; as a grave philosopher putting his emphasis on Li over Ch'i in neo-Confucionism, especially in Li Ch'i philosophy; as a poet writing poems holding communion with nature; as a teacher who understands the situation his students are in and leads them to on the right path in life, taking consideration of their traits; and as an ordinary village senior to his family. In addition, Toegey formulated the system of his thought by what he acquired in the principles of nature, and completed his philosophy. This paper has sought the ecological education presented at Toegye's Ten Diagrams on Sage Learning, especially in top 5 diagrams. So far, the ecology paradigm has been neglected in studying Toegye’s philosophy. With a new approach, this paper has examined the principles of Great Harmony(大同) and immersion(沒入) in Toegye's philosophy and reached a conclusion that human beings surrounded by nature should try to find a way to co-exist with nature.