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慶尙右道 蘆沙學派의 南冥學尊崇 樣相과 그 本質에 대한 考察 -趙性家, 崔琡民을 중심으로-
김익재 경상국립대학교 경남문화연구원 2010 남명학연구 Vol.30 No.-
趙性家와 崔琡民은 경상우도 蘆沙學派의 핵심 인물이라 할 수 있다. 그들은 南冥學派의 본거지인 경상우도에서 태어나 蘆沙 奇正鎭의 문인이 되었고, 기정진의 학문을 전파하고 확장하기 위해 많은 노력을 기울였던 사람들이다. 그래서인지는 몰라도 이들의 행적을 돌이켜보면 그들에게서 남명학적 사상과 언행을 적지 않게 발견할 수 있다. 하지만 일부에서는 이들의 이러한 언행을 순수하게 보지 않고 있다는 점도 부인할 수 없다. 그 이유는 그들의 이러한 행위가 진정으로 남명학을 존숭해서가 아니라, 남명학적 사상이 뿌리 깊게 자리 잡은 경상우도에서 자신들의 학파세력을 확산하기 위해서는 의도적으로 그렇게 행동할 수밖에 없었기 때문이었다는 것이다. 그렇지만 기록에 남아있는 여러 가지 증거와 정황으로 볼 때, 경상우도 노사학파를 대표한다 할 수 있는 조성가와 최숙민은 실제로 남명 조식을 존숭하였고 그의 사상을 자신의 내면에 깊이 간직하고 있었다. 뿐만 아니라 그의 사상을 더욱 더 발전․확산시키기 위해 다방면에 걸쳐 노력했던 인물들이었다는 것도 분명하게 드러나고 있다는 점에서 남명학 존숭과 관련된 그들의 언행은 진정성에 바탕을 둔 것으로 인식해야 한다. Cho sung-ga and Choi sook-min is the most remarkable persons of the Nosa-school in East Kyoung-sang district. They were born in the East Kyoung-sang district, the stronghold of Nammyoung-school, and became the students of Nosa Ki jung-jin. They put in a great deal of effort to spread and expand the academic theory of Ki jung-jin. But the second thought of their whereabouts, we can find out the considerable evidence that they have a lot of Nammyoung-school's ideas and behavior. And we can't deny that some of us partly agree that. Because the behavior of Cho sung-ga and Choi sook-min is taken as not purely efforts for the Nammyoung-school's ideas but as a pretentious actions to spread and expand the academic theory of Ki jung-jin. It may be so, but Cho sung-ga and Choi sook-min the representative of Nosa-school in East Kyoung-sang district, actually speaking they really respected Nammyoung Cho-sik and really kept his academical ideas in their mind. Furthermore we have to realize that Cho sung-ga and Choi sook-min did their many-sided efforts to develop and spread the Nammyoung-school's ideas and behavior.
김익재 ( Ik Jae Kim ) 경상대학교 남명학연구소 2010 남명학연구 Vol.30 No.-
趙性家와 崔琡民은 경상우도 蘆沙學派의 핵심 인물이라 할 수 있다. 그들은 南冥學派의 본거지인 경상우도에서 태어나 蘆沙 奇正鎭의 문인이 되었고, 기정진의 학문을 전파하고 확장하기 위해 많은 노력을 기울였던 사람들이다. 그래서인지는 몰라도 이들의 행적을 돌이켜보면 그들에게서 남명학적 사상과 언행을 적지 않게 발견할 수 있다. 하지만 일부에서는 이들의 이러한 언행을 순수하게 보지 않고 있다는 점도 부인할 수 없다. 그 이유는 그들의 이러한 행위가 진정으로 남명학을 존숭해서가 아니라, 남명학적 사상이 뿌리 깊게 자리 잡은 경상우도에서 자신들의 학파세력을 확산하기 위해서는 의도적으로 그렇게 행동할 수밖에 없었기 때문이었다는 것이다. 그렇지만 기록에 남아있는 여러 가지 증거와 정황으로 볼 때, 경상우도 노사학파를 대표한다 할 수 있는 조성가와 최숙민은 실제로 남명 조식을 존숭하였고 그의 사상을 자신의 내면에 깊이 간직하고 있었다. 뿐만 아니라 그의 사상을 더욱 더 발전·확산시키기 위해 다방면에 걸쳐 노력했던 인물들이었다는 것도 분명하게 드러나고 있다는 점에서 남명학 존숭과 관련된 그들의 언행은 진정성에 바탕을 둔 것으로 인식해야 한다. Cho sung-ga and Choi sook-min is the most remarkable persons of the Nosa-school in East Kyoung-sang district. They were born in the East Kyoung-sang district, the stronghold of Nammyoung-school, and became the students of Nosa Ki jung-un. They put in a great deal of effort to spread and expand the academic theory of Ki jung-jin. But the second thought of their whereabouts, we can find out the considerable evidence that they have a lot of Nammyoung-school`s ideas and behavior. And we can`t deny that some of us partly agree that. Because the behavior of Cho sung-ga and Choi sook-min is taken as not purely efforts for the Nammyoung-school`s ideas but as a pretentious actions to spread and expand the academic theory of Ki jung-min. It may be so, but Cho sung-ga and Choi sook-min the representative of Nosa-school in East Kyoung-sang district, actually speaking they really respected Nammyoung Cho-sik and really kept his academical ideas in their mind. Furthermore we have to realize that Cho sung-ga and Choi sook-min did their many-sided efforts to develop and spread the Nammyoung-school`s ideas and behavior.
김낙진 (사)율곡학회 2010 율곡학연구 Vol.21 No.-
Choi Sook Min who his family were belonged to South Party was a disciple of Ki Jeong Jin. He originally take an interest in the problem of Mind and Body. He learned the spirit of Li ju Ki bok(the theory that Li is supervisor, conversely Ki is servant) and the method of study that attach importance to the inside cause of the present condition. As the result, he received the theory of Sim jeuk Li(Li is the important content fact, and Ki is only assistance in Mind). Moreover he added the theory of Sim hap Li Ki(Mind is composed of Li and Ki), so he inherited the spirit that kept a strict watch on Mind. He went deep into this study by oneself, and deepened the theory through academic exchange with congenial scholars. His academic partners were the fellow students who studied under the same teacher, scholars belonged to Hanju school and Hwaseo school. They held in common the consciousness of Wijeong-Cheoksa(the ideas on the preservation of true science and the expulsion of wickedness) and the theory of essential Mind undersood by an angle of Ju-li-ron. They criticized the history of disunion and hostility provoked by party strife in late Cho-sun, so they devised union of Confucianism world. The basis of union was the theory of essential Mind. It was the ultimate foundation of struggle against foreign power and the recovery of Confucian Tao.
계남(溪南) 최숙민(崔琡民)의 교유(交遊)와 학술 토론
김낙진 ( Nak Jin Kim ) (사)율곡연구원 2010 율곡학연구 Vol.21 No.-
Choi Sook Min who his family were belonged to South Party was a disciple of Ki Jeong Jin. He originally take an interest in the problem of Mind and Body. He learned the spirit of Li ju Ki bok(the theory that Li is supervisor, conversely Ki is servant) and the method of study that attach importance to the inside cause of the present condition. As the result, he received the theory of Sim jeuk Li(Li is the important content fact, and Ki is only assistance in Mind). Moreover he added the theory of Sim hap Li Ki(Mind is composed of Li and Ki), so he inherited the spirit that kept a strict watch on Mind. He went deep into this study by oneself, and deepened the theory through academic exchange with congenial scholars. His academic partners were the fellow students who studied under the same teacher, scholars belonged to Hanju school and Hwaseo school. They held in common the consciousness of Wijeong-Cheoksa(the ideas on the preservation of true science and the expulsion of wickedness) and the theory of essential Mind undersood by an angle of Ju-li-ron. They criticized the history of disunion and hostility provoked by party strife in late Cho-sun, so they devised union of Confucianism world. The basis of union was the theory of essential Mind. It was the ultimate foundation of struggle against foreign power and the recovery of Confucian Tao.
김기림 한서대학교 동양고전연구소 2024 동방학 Vol.- No.50
The purpose of this article is to reveal the poetic tendencies and significance of Choi Sook-min, a student of Nosa's school in Yeongnam. Choi Sook-min learned Neo-Confucianism and the spirit of Wijeongcheoksa from Ki Jeong-jin, and the spirit of practice from Jo Sik. When Japan violated Joseon's sovereignty, he thought that Joseon would turn into barbarians. As a writer, he expressed his perception and feelings about his life, studies, and reality through his poetry. In his poetry, he distinguishes between civilized people and barbarians, and describes the deeds of those who practiced respect for civilized people, a clean mind when mountaineering, self-reflection, anger at reality and criticism of government officials, and respect for Jo Sik. expressed. His poetic world contains the consciousness of trying to overcome the national crisis by inducing awareness of the situation of the times and restoring and strengthening ethics.
노사학파의 명덕(明德) 개념 - 기정진과 최숙민의 비교를 중심으로
양순자 (사)율곡학회 2023 율곡학연구 Vol.53 No.-
조선 성리학은 19세기에 들어서면서 다양한 학파로 분기하는데, 노사(蘆沙) 기정진(奇正鎭, 1798~1879)의 사상을 종지로 삼는 노사학파가 그 중의 하나이다. 본 논문은 기정진과 그의 직전 제자인 계남(溪南) 최숙민(崔琡民, 1837~1905)의 명덕(明德)을 고찰한 것이다. 기정진은 명덕을 본심(本心)이라고 규정함으로써 명덕이 심 성 정을 모두 아우르는 총체적 개념이 아니라 마음의 역량임을 분명히 한다. 하지만 기정진은 명덕을 리(理) 또는 기(氣)로 규정하는 것을 경계한다. 왜냐하면 본심은 기의 지반을 떠나 성립할 수 없으므로 본심은 단순히 기라고 할 수 없지만 리라고도 할 수 없기 때문이다. 그러나 최숙민은 기정진이 명덕을 본심으로 보는 관점을 이어받고 있음에도 불구하고 본심을 리라고 봄으로써 스승과는 다른 입장을 취한다. 최숙민은 명덕을 “거짓이 없는 참된 본체[無妄之眞體]”로 규정하면서 기가 전혀 섞이지 않는 상태로 설명한다. 또한 최숙민은 ‘령(靈)’ 개념 분석을 통해 그의 ‘심즉리(心卽理)’를 완성한다. 왜냐하면 심을 주기론의 관점에서 바라보는 학자들이 주목하는 개념이 허령(虛靈)이기 때문이다. 최숙민은 령을 저(底)와 처(處) 두 부분으로 나누어서 신령스러운 것[靈底]은 리, 신령스러운 곳[靈處]은 기와 연관시킨다. 최숙민은 령은 ‘저’의 측면에서는 리이지만 ‘처’의 측면에서는 기이며, 더 나아가 ‘저’는 주인이고 ‘처’는 노복에 해당한다고 본다. 그런데 기정진은 ‘령’을 리와 연관시켜 논의하는 것에 반대한다. 왜냐하면 만약 령을 리라고 하게 되면 자칫 잘못하여 기를 리라고 하는 꼴이 되기 때문이다. 결론적으로 최숙민은 자신의 심과 명덕에 대한 입장을 정립하는 과정에서 스승인 기정진의 영향을 받은 측면도 있지만 스승의 주리적인 경향을 더욱 강화한 것으로 평가된다. 다시 말하면 최숙민이 스승과 달리 ‘심즉리(心卽理)’의 노선을 선택한 이유는 심을 통해 리의 기에 대한 주재를 증명하고자 하였기 때문이다.
김기림 한국문화융합학회 2021 문화와 융합 Vol.43 No.12
The purpose of this article is to reveal the characteristics of Jeong Eui-rim’s poetic world. Jeong Eui-rim is one of the three major students of the Nosahagpa( ). He was born in Neungju, taught junior students who lived in Neungju. So He played a major role in the formation of the Nosahagpa in the Neungju area. When Jeon-woo who were scholars of Gihohagpa( ) criticized the theory of Ki Jeong-jin, he defended his master’s doctrine by raising objections. He actively supported anti-Japanese military activities. And he made it his responsibility to teach the younger generation and practiced it. He expressed his strong desire to study Confucianism and Neo-Confucianism, the pleasure of having academic discussions and lecturesin his poetry. On the one hand, while witnessing the situation in which the sovereignty of Joseon was being usurped by Japan, he was outraged at the rulers who surrendered their entire country to Japan and expressed his sorrow for losing his country and his concern for the people in his poems. In this way, his poetry was in harmony with his life. Therefore, his poetry is different from that of Kim Seok-gu and Jeong Jae-gyu, who tried to find reason in natural phenomena and the poems of Choi Sook-min, who left many travel poems while traveling. It can be said that this shows the diversity of the poetic world of the literary scholars of the Nosahagpa( ).
1940년 만주 조선인 문단의 지면 논쟁 연구: 『만선일보』 학예면 소재 담론을 중심으로
사책 민족문학사연구소 2024 민족문학사연구 Vol.84 No.-
This study examines the debates within the Manchurian Korean literary circles in 1940, focusing on the discourse in Manseon-ilbo. It begins by examining the responses to the New Proposal for the Construction of Manchurian Korean Literature, a topic column discussed early in 1940. Critics such as Su-seok and Il-min advocated for practical actions. Lee Gap-gi cautioned against unconstructive criticism, which led to a temporary reduction in harsh critiques. The redesign of Manseon-ilbo reintroduced significant literary criticism and reviews of new works. During this period, Il-min claimed that Um Si-woo’s short novel Sagungwan was too similar to Kim Young-soo’s Sobok, sparking a debate between Kim Hyun-sook and Il-min on whether such imitation was beneficial. The literary community viewed these debates positively, hoping they would energize the literary scene. Further discussions about new elements in the First Serial Short Story column by Kim Woo-chul and Choi Ki-jung also gained significant attention, culminating in a major debate during the 4th meeting of the Gyerim branch of the Consonance Union. Participants, including Su-seok, Il-min, Baek-gyeong, Park Young-jun, Kim Guk-jin, An Su-gil, and Han Chan-suk, debated the differences between established and new writers. The role of criticism in Manchurian Korean literary circles was reconsidered.
박학래 한국유교학회 2011 유교사상문화연구 Vol. No.
This paper is to examine the explanation on Sim(the heart-mind) of the Nosa School, which leaped into one of the prominent Neo-Confucian schools since the mid-19th century of Korea, by focusing on Ki, Jung-jin(1798~1879) and his major disciples. Unlike Hanju Yi, Chin-sang, Hwaso Yi, Hang-no and Kanjae Chon, U, Nosa’s disciples including Ki, Jung-jin did not provide any specific stance on the heart-mind in the debate on it, which was one of the most significant controversies since the late-19th century of Korea. However, they tried to take the li-based perspective to fortify the superintendence of li. Based on this metaphysical view of the li, they wanted to systemize realizing the moral nature of human beings through connection of the heart-mind to the li. Through such an idea of the heart-mind, furthermore, they were eager to provide theoretical foundation of practice and cultivation in the real world. The Nosa School’s explanation on the heart-mind is based upon the combination of li with ki. This is not a simple link between li and ki, but a li-based stance implying that li is the center while ki is the ground. This stance is to fortify the superintendence of li as the necessity without any exclusion of ki operating practically in the world. This is a theoretical position to emphasize the thorough going superintendence of li over ki. With emphasis on the superintendence of li, thus, Ki Jung-jin tried to shape the understanding of the heart-mind into a more distinctive idea of It without any exclusion of ki operating practically in the world. Paying attention to the heart-mind as the quintessence of ki, his disciples developed the theories of the heart-mind by attributing li and ki to its real substance(sil-ch’e) and its normative substance(tang-ch’e) respectively. Their explanation on the heart-mind is distinguished from the Kiho School, succeeding to the theoretical tradition, which insists the heart-mind is ki. At the same time, their position can be considered as having a difference from the Hanju School, holding that the heart-mind is li. Generally speaking, the reason they paid attention to the original heart-mind (or illuminative virtue (myong-duk)) is because their theoretical position is deeply related to the discussions of either the Hanju School or the Hwaso School. 본 논문은 19세기 중반 이후 畿湖學界의 주요한 학맥으로 부상했던 蘆沙學派의 心說을 奇正鎭(1798~1879)과 그의 주요 문인을 중심으로 고찰한 것이다. 기정진을 비롯한 노사 문인들은 19세기 후반 이후 성리학계 최대 논쟁 중 하나였던 심설논쟁의 과정에서 寒洲 李震相나 華西 李恒老, 그리고 艮齋 田愚 등과는 달리 특정한 학설을 제시하지는 않았다. 하지만 이들은 리의 주재를 강화하는 주리적 입장을 바탕으로 하여 심을 매개로 도덕적 본성의 실현을 체계적으로 구축하였고, 이를 통해 현실에서의 수양과 실천의 이론적 기반을 제시하고자 하였다. 대체적으로 노사학파의 심설은 合理氣에 기반을 두고 있다. 하지만 이것은 리와 기의 단순한 조합이라는 아니라 ‘理主氣資’라는 리 우위의 입장이 전제되어 있다. 현실에서 구체적으로 작위하는 기를 배제하지 않으면서도, 필연의 묘로서 리의 주재를 강화하려는 이러한 입장은 기에 대한 리의 철저한 주재를 강조하는 이기론적 입장이 반영된 결과라 할 수 있다. 그래서 기정진은 리의 주재를 강조하면서도 구체적인 현실에서 작위하는 기를 배제하지 않으면서 심에 대한 이해를 구체화하였고, 이를 계승하여 그의 문인들도 기의 精爽으로서 심에 유의하면서 리와 기를 각각 心의 實體와 當體로 구분하여 심론을 전개하였다. 이러한 노사학파의 심설은 心是氣의 전통을 계승한 당시 기호학계 일반의 논의와 구별되며, 동시에 心卽理를 주장한 寒洲 등과도 일정한 차이점이 있다고 평가할 수 있다. 그리고 대체적으로 리가 주재하는 本心(혹은 明德)에 보다 주목한 것은 寒洲學派나 華西學派의 의론과 깊은 연관이 있다고 할 수 있다.