퇴계 이황과 우담 정시한의 삶과 학문 − 자경(自警)과 습서(習書)를 중심으로 −

Abstract

This paper aims to find similarity between Woodam(愚潭) Jeong Si-Han(丁時翰) and Toegye(退溪) Lee Hwang(李滉) by comparing their respective academic works, focusing on the following: first, metaphor on plum and bamboo, the symbols of sage(君子), and second, Self-Inscription(自銘) and Self- Alert(自警) that reflects life before death, and generally neglected topic, calligraphing and mindfulness. To understand their life and characteristics of studies, this paper categorizes characteristics of the studies by contrasting the concept of Mingjiao(名敎, Miaotang廟堂) and Ziran(自然, Shanlin山林) – symbolizing Confucianism and Taoism – with respect to the origins of Confucianists. This paper finds the following. First, both Toegye and Woodam show strong love toward plum and bamboo. The characteristics of Toegye and Woodam can be explained with Yongmei(詠梅), poetry about plum, Huamei(畵梅), paintings of plum, and story about replanting bamboo in Fengleting(豊樂亭) and making it Xianshengzhu(先生竹) for grandchildren. Through this comparison, it can be shown that both scholars symbolically show their aim toward natural life of Shanlin using the nobility of plum – blooming after long winter but not selling its fragrance (梅不賣香), and virtues of bamboo – constancy, integrity, emptiness and uprightness, representing loyalty and integrity of scholar. Secondly, Toegye and Woodam wrote Self-Inscription and Self-Alert to prepare for their natural death by reflecting their life. The essays show their lack of talent, weak and frail youth, political skepticism, devotion to academia late life, joy of living in Tao(樂道), and their will to have humble funeral, preparing for natural death. Thirdly, it is verified that study of mindfulness through calligraphing has been practiced in everyday life as well as the study of structure and content of Confucianism. Woodam inherits the life of calligraphy as part of study that originated from Chengmingdao(程明道), Zhuzi(朱子), passed down to Toegye as Shuziming(書字銘) – the writing implying the spirit of calligraphy not to forget study of mindfulness even when learning the art of writing. The significance of this study can be summarized as follows. The life and study of Toegye and Woodam, living in obscurity without going into government, pursuing Shanlin, not Mingjiao show the view of Seonbi(士) toward origins. Also, it broadens our understanding of Confucianist view of life and death by studying Self-Inscription and Self-Alert, accepting and preparing natural and humble death. Lastly, the records about calligraphy as the process of study, not the result, restores the image of practicing the art of writing, and it verifies the essence and aspect of calligraphy practicing mindfulness, passed down from Chengmingdao and Zhuzi to Toegye and inherited by Woodam. Through this study, it is possible to create detailed view of Woodam Jeong Si-Han, representative scholar of Toegye school in 17th century. following the life and study of Toegye(學退溪).