잊힌 화순 유학자의 재발견 — 心圃 文炯의 삶과 성리학적 사유 —

Abstract

The purpose of this paper is to outline his life and Neo-Confucianism thought as the first study of a Confucianist Shimpo(心圃) MoonHyung(文炯) of Jeollanam-do Hwasun. He was born in 1882, lived through 28 years the opening period of the end of the Joseon Dynasty and 26 years of Japanese colonization. Also He was a disciple of IlShinJae(日新齋) JungEuirim(鄭義林) who was the literary people of Nosa(蘆沙) KiJeongjin(奇正鎭). He felt a sense of grief and responsibility as an intellectual of a ruinous country and went on his own academic path. In other words, he wanted to establish an Neo-Confucianism's order by spreading Nosahak(蘆沙學) regarding ChéngZhūxué(程朱學) as the standard of academy in Huashun, that is like a 'Seokgwa(碩果)' preserving the traditional values of Confucianism. While studying alone about various schools and the collection of works of scholars with a focus on Nosahak(蘆沙學), he debated not only Nosa School(蘆沙學派) of Honam and Yeongnam but also the best scholars of his time- Hwaseo School(華西學派), Hanju School(寒洲學派), and writers etc. and He strived to synthesize the controversial points of Neo-Confucianism, left many writings in the process. In particular, He read the Nosajip(蘆沙集) and wrote the Nosajipjeolyo(蘆沙集節要) edited important parts in. In this respect, it can be seen that he tried to inherit and develop the scholarly lineage of Nosa(蘆沙) and his teacher JungEuirim(鄭義林) as a member of the Nosa School(蘆沙學派). Unfortunately, Nosajipjeolyo(蘆沙集節要) has not been handed down so far, so it is impossible to check the contents directly. In his later years, he organized Mungagye (聞可契) in Hwasun to promote the training of younger students and the succession of the Nosa school, which has been continued by younger students until the early 21st century. In other words, he was the best philosopher in Honam who practiced Hohak(好學) centering on the Tao of Confucianism while looking at the reality that Neo-Confucianism was disappearing. In this paper, I looked at an overview of his life and his scholarly interests and achievements on Neo-Confucianism. Through subsequent research on him, I would like to study deeper into the issue of Shim(心) been an important concept in respect of Neo-Confucianism, his attitude toward the Nosa School(蘆沙學派)'s sentence theory in respect of literature, and his interaction with the schools in respect of thought. When these discussions are synthesized, his place in the history of Honam Confucianism and the topographical map of modern Confucianism in Huashun will be redefined.