세종대 과거제도에 관한 논쟁과 유교문화국가의 이상

Abstract

The rule of King Sejong was pursuing after the completion of various civilizations and institutions including decorum and music based on idealistic visions of Confucianism and after finishing up orthodox scriptures. The cultural position of such a Confucian nation required the officials in charge of arts and sciences and relevant contents of cultures. It also needed systems of education and studies which would lead the internalization of the arts and sciences. In this regard, this thesis aims to investigate into arguments about explication of Confucian scriptures and about writing of books developed during rule of King Sejong and into arguments conducted mainly by scholars of Jiphyeon-jeon about study of Confucian classics and poetic classics. These arguments were connected with contemporary young scholars’ pursuit of study and normal education systems related state examinations. Arguing over explication of Confucian scriptures and writing of books, proponents for explication of the scriptures understood that explication of the scriptures excluding writing of books belongs to true Confucian teachings. They believed that young scholars and government officials could be nurtured who would realize the ideals of a Confucian country when systems were satisfactorily set up to execute the explication of the scriptures and learning process accordingly. They had a vision that the said young scholars would be true educators, bequeath academic legacies to their followers, and continuously create ideal Confucian cultures, as small units to decide on policies when appointed to high or low government officials. In contrast, defenders of writing of books recognized that explication of the scriptures was maintaining more organic relations with writing of books. Gye-ryang Byeon, a representative defender of writing of books, understood that explication of the scriptures and writing of books were part of a continued process for an academic beginner to establish his academic biography which comprises starting of study, accumulation of academic achievements, and writing of books. However, when writing of books, which was the initial step of the civil service examination, was officially incorporated into state examinations by King Seong’s strong support of it and the approval of most of civil vassals, explication of the scriptures began to be materialized in normal education. The concrete results of discussions of explication of the scriptures included the division of academic factions within Seong-gyun-gwan. The division was ultimately intended to foster ‘experts in Confucian scriptures who are well informed of Confucian classics.’ Scholars of Jiphyeon-jeon considered both explication of the scriptures and writing of books as part of the study of Confucian classics since both were used to test students’ understanding of Chinese classics. The scholars thought that social conditions had been created to praise the study of Confucian classics while arguments were being continuously conducted and systems implemented to promote explication of the scriptures and writing of books argument, even though the arguments had not reached a consensus or made visible academic achievements. In this context, scholars of Jiphyeon-jeon extended the issue of explication of the scriptures versus writing of books to that of study of Confucian classics versus poetic classics. The scholars acknowledged state examinations were procedures to screen such talented people as would glorify the nation through writings. People’s literary abilities including poetic classics were practically required to enhance the cultural level of their nation. The scholars did not one-sidedly advocate the superiority of poetic classics but sought ways to accomplish balanced development of study of Confucian classics and poetic classics. Their final goal was to nurture talented people equipped with study of Confucian classics and literary abilities, for the purpose of establishing the position of the Joseon Dynasty as a cultural nation.