부안(扶安) 지역의 유학 전개 양상과 그 특징

Abstract

In the Buan(扶安) region, a Confucian ethos was created centered around members of the Buan Kim family, including Kim Gu(金坵, 1211-1278), who contributed to the acceptance and spread of Neo-Confucianism in the late Goryeo Dynasty. In addition, Yu Hyeong-won(柳馨遠, 1622-1673) and Jeon Woo(田愚, 1841-1922), who moved to the Buan area and achieved notable achievements in Korean Confucianism, were active. Accordingly, the Buan region is evaluated as a representative region in the Jeonbuk region with a strong Confucian tradition. Paying attention to this point, interest in Buan Confucianism until recently was focused on three scholars collectively known as the ‘Buan Samhyeon(扶安三賢).’ There was relatively little interest in other Confucian scholars who brought to light the Confucian traditions of the Buan and Honam regions while engaging in various activities from the end of the Goryeo Dynasty to the first half of the 20th century. In this study, I aim to explore the historical flow of Confucianism in Buan by adding to the understanding of the Buan Samhyeon and the scholarship and activities of many Confucian scholars who worked in Buan, a region that was relatively outside the area of ​​interest. has been organized. First, I reviewed the activities of Confucian scholars who worked in Buan as a regional background during the introduction of New Confucianism, keeping in mind that Buan's Confucian tradition was created around major Buan families from the Goryeo Dynasty. And, paying attention to the flow of Confucianism in Joseon, I organized the major Confucian scholars produced in Buan and their activities in each major period, as well as the studies and thoughts of the Confucian scholars who moved to Buan and enriched the Buan Confucian tradition. Through this review, I found that Confucianism in the Buan region, which continued from the Goryeo Dynasty through the Joseon Dynasty until the first half of the 20th century, was largely influenced by specific scholars, but was enriched through the scholarship and ideas of many Confucian scholars, and was differentiated from other regions. I hope that the brief but general review of the historical flow of Buan Confucianism and the aspects of many Confucian scholars that I have presented will serve as a basis for revitalizing Buan Confucianism research in the future and for Buan Studies(扶安學) as a regional study that needs to be more systemized than it is currently.