朝鮮末期 南冥學派의 南冥學 繼承 樣相

서지정보

· 발행기관 : 경상대학교 남명학연구소
· 수록지 정보 : 남명학연구 / 22권
· 저자명 : 李相弼

목차

Ⅰ. 緖言
Ⅱ. 南冥學의 特徵
Ⅲ. 敬義 思想의 尊崇
Ⅳ. 嚴正한 出處觀과 現實批判 精神
Ⅴ. 詩荒戒와 性理說 批判
Ⅵ. 結語

초록

주지하다시피 남명 몰후 인조반정 이전까지 약 50년 동안은 남명학파가 역사 의 전면에서 가장 활발하게 움직였던 시기라 할 수 있거니와, 인조반정으로 인 해 남명학파를 이끌던 내암 정인홍이 적신으로 몰려 처형된 뒤로부터 남명학파 는 급격히 쇠퇴의 길을 걷게 되었다. 정치적으로 북인이었던 남명학파가 인조반정 이후

영어초록

As you know for 50 years after Nammyeong's death and before Injobanjeong(a kind of war to depose King Injo), Nammyeong school spread throughout the country, it was very popular in scholarly circles. Because of Injobanjeong Ne-am Jeong In-hong who led Nammyeong school was killed as a traitor, and then Nammyeong school went into a decline. After Injobanjeong, Nammyeong school who were Book-in(North Party) try to remove Jeong In-hong's traces from the Nammyeongjip. In this process Nammyeong school split into two Nam-in(South Party) or Seo-in(West Party). After this Nam-in became Taegye school and Seo-in became Yulgok school on the surface. However some of the people who lived in Gangwoo(on the right side of the Nacdong River)centering around Jinju followed Nam-in or Seo-in. The others still followed the Nammyeong schools, Even though many people went to different school, their thoughts were rooted in the Nammyeong school. When the Musinsatae in the fourth year of Yeongjo(1728), Jeong Hee-Ryang and Joe Seong-ja combined their power and ruled over some of the cities: Anui, Guchang, Hapchun, Samga, in Gangwoo. Because of their actions these areas were perceived by people to be against the king, therefore, many scholar who were proud of being for the Nammyeong school had their pride hurt because of this event. In the 19th Century their was a resurgence of the Nammyeong school as was the case in the 16th and 17th century. There are several factors that contributed to the Nammyeong school inheritance aspect in the 19th Century. One factor was that Yeoungnam Nam-in Jeongjae Yu Chi-myeong, Giho Nam-in Seongjae Hujun and Honam Noron Nosa Gi Jeongjin's disciples were very committed to the Nammyeongs school teachings and thought they would inherite his spirit at the end of the Joseon Dynasty in Gangwoo. Above all Husan Huyou respected Taegae but he accepted actively Hanju's Ju-ri-sul. When he made copious notes about Nammyeong's writings(Sinmyeongsado and Sinmyeongsamyeong), he asked other scholars who lived in Kyungsangwoodo to help him finish his writings. It was a determined attitude about Nammyeong's mentality. Sihwangkye(Nammyeong's mind)'s influence faded out at the end of the Joseon dynasty. Even though Nammyeong did not support the Neo-Confucianism theory. His views on Neo-Confucianism were not shared by many. Nammyeong's a mind about reverence ideology and a mind about government position were very steadfast at the end of the Joseon dynasty. Neo-Confucianism did not gain popular support until 1900 because people felt that actually doing something was more important then just thinking something. On the outside Nammyeong school looked like it was falling apart but it was still existence. It was positive proof of Nammyeong school existence.

참고자료

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