南溪 朴世采의 예학과 사회 정치 개혁 ― 變通, 蕩平論을 중심으로―

최영성 (사)율곡학회 2010 율곡학연구 Vol.21 No.-

This study is aimed to search out the academic and ideological relation between Namgye Park Se Chae (1631~1695) and Yulgok Lee Yi. This study starts from the cognition that Park Se Chae was the scholar who led Yulgok School and he was quite related with the Study of Yulgok. The existing studies have projected the aspects that he had objection to Yulgok's Theory of Sung Confucianism and was pond of the Theory of Toigye and that he was inclined to the Study of Woogye in terms of practice, so that he has been recognized as a figure who was out of Yulgok's academic stem. In this study, however, I avoided such side cognition of Namgye's idea and investigated the influence of the Study of Yulgok on his idea in the general and macro viewpoints. In this study, I could understand that Park Se Chae's academic and political viewpoints were different from those of authentic Yulgok School in only few aspects and his idea was naturally derived from Yulgok School as time went by toward the late period of Yulgok School. In addition,such derived idea of his was mainly caused by his life attitude that he kept for his study and life under the word, 'Compromise'. As a result, his idea was thought to be derived as a third way that was not against the Theory of Yulgok or Yulgok School. In this study, I looked into his idea for reform of social political system focusing on ‘Yechi (禮治: Courtesy based Governing)’, ‘Byeontong (變通:Smoothly Handling with Flexibility)’ and ‘Tangpyeong (蕩平: Not Inclined to One Side)’ to investigate such ideas of his on their roots. He generally followed Yulgok on the Theory of Universe in his Theory of Sung Confucianism while he tended to be inclined to Toigye Lee Hwang and Woogye Sung Hon in his Theory of Heart, Theory of Personality Training and etc. He added his idea to or extended the policies proposed by Yulgok in his Theory of Political Economy. Among his social political ideas, the Theory of Byeontong, Theory of Yechi and Theory of Tangpyeong succeeded faithfully Yulgok and Yulgok School's tradition. In this point of view, his idea is thought to be focused on not his Theory of Sung Confucianism but his political idea,Idea of Courtesy and Theory of Tangpyeong, which were all thought to be largely influenced by the Theory of Yulgok.

율곡의 사상과 인성교육에 관한 반성적 고찰 - 고등학교 『윤리와 사상』 교과서와 학계의 선행연구 분석을 중심으로 -

정연수 ( Jung Yeon-soo ) 충남대학교 유학연구소 2017 유학연구 Vol.41 No.-

In this thesis, the direction to write 『Ethics and Ideas』, a textbook on Yulgok's ideas, was proposed, and the direction to study on Yulgok's thoughts on education in the academic world was suggested so that the academic foundation on which the field for character education could be established in a new way grounded on Yulgok's thoughts. The current textbook of Ethics and Ideas has the problem of failing to explain systematically how Yulgok developed his ideas of human nature(心性論) and self-discipline (修養論) based on his Li-chi theory(理氣論), and the ‘revised moral education curriculum of high school, 2015', which is going to be implemented from 2018, has the problem of providing only the educational policy for Yulgok's theory on human nature and self-discipline. If the following textbook of Ethics and Ideas is supplemented so that Yulgok's theory on Li-chi, human nature and self-discipline can be understood in one inner saint(內聖) system of study, the character education is expected to have actual effects of helping realize and develop human nature through Yulgok's ideas. In addition, the textbook of Ethics and Ideas has had the problem of not dealing with the matter of Yulgok's thoughts on the society. The future textbook of Ethics and Ideas needs to complement Yulgok's ideas about the society, such as national defense, diplomacy, and economy. Moreover, it has been also a problem that it cannot be grasped at all how Yulgok's thoughts were passed down to the following generations in the context of the history of ideas. If the future textbook of 『Ethics and Ideas』 introduces how the scholars of Yulgok school developed Yulgok's ideas, it will help students understand the distinct characteristics of Yulgok school's ideas in the context of the history of ideas. On the other hand, the preceding research of educational academic circles on Yulgok's thoughts on education hasn't had enough understanding of Yulgok's theory of Li-chi, and the limitation of lacking the depth in the study on educational meanings through the aspects of the development into the ideas on Li-chi, human nature and self-discipline in the system of inner saint study. Yet, the efforts to reflect Yulgok's ideas to the reality of education and realize true character education, which has been made by the educational academic circles, can be highly appreciated. In addition, other kinds of preceding study to converge Yulgok's ideas in diverse academic areas and develop character education programs can be assessed as an eye-opening research outcome that breaks new ground to educate Yulgok's ideas properly in the modern society. Above all, for active research on Yulgok's ideas on education, the attention of Korean philosophical world majoring in Yulgok's thoughts is urgently demanded. In the future, the Korean philosophical world needs to study Yulgok's ideas in depth with critical mind on moral education curriculum or character education. In order to establish the system of character education based on Korean philosophy including Yulgok's ideas, and produce actual results at the educational field, not only the efforts to revise textbooks and deepen academic study but also changes in the policy for the curriculum of Korean ideas must be involved. Accordingly, for the establishment of identity as Korean and stronger character competency, the portion of Korean philosophy in the moral education textbook, one of elective subjects, needs to increase in a short term, and in a middle and long term, the subject of ‘Korean philosophy’ has to be created newly and appointed as a common subject with ‘Korean history.’

퇴계학파의 율곡 성리설 비판과 전망 - 우담 정시한의 율곡 성리설 비판 -

유성선 영남퇴계학연구원 2010 퇴계학논집 Vol.7 No.-

This paper deals with Woodam Jeong, Shi-han's criticism of Yulgok in the continuation of Toegye school's critical position of Yulgok. As a major in Yulgok school, I examine academic ideas of Woodam Jeong, Shi-han who criticized Yulgok's view from the theory of JuLi in succession to Toegye's view. The paper has significance in discussing Woodam's criticism of Yulgok by being based in not only Toegye school but also Yulgok school. Especially, the paper diagnoses Woodam's criticism of Yulgok's Li․theory of Four-seven from microscopic and recapitulative point of view. That is, Toegye school's criticism of Yulgok was a macroscopic but Woodam's criticosm of Yulgok was a microscopic and recapitulative approach. Woodam was a Neo-Confucian who had been an admirer of Toegye during his whole life. First, I shall sublate the general point of division of Juli and Juki, and then discuss the meanings of Libal and Kibal which were philosophical characteristics of Toegye and Yulgok respectively and the position of Yulgok's criticism of Woodam. The paper proceeds in order as follows. It discuss the criticism and origin of Liki․theory of Four-seven. Woodam's criticism of Yulgok's Songrisol, Yulgok's Likijimo. Yulgok's theory of Four-seven, and the prospect of Woodam's criticism of Yulgok. Woodam succeeded to Toegye's academic tradition and throughly thought of Li as the presiding over Ki. Woodam's academic reflections aimed to succeed Toegye's academic and teaching tradition by interpreting clearly Liki․theory of Four-seven. The most salient feature in his attitude of criticizing Yulgk consisted in putting emphasis on intuition and experience and in supporting and developing Toegye's Songrisol as a Neo-Confucian scholar who regarded the nature as a friend till his latter years. 본 논고는 ‘퇴계학파의 율곡 비판’ 연장선상에서 퇴계학파의 적전자인 우담 정시한의 율곡 비판이 부제가 된 논문이다. 율곡학 전공인 논자는, 퇴계의 학문을 계승하여 주리적 입장에서 율곡의 입장을 비판한 우담 정시한의 학문관과 사상을 논술하였다. 본 논고는 율곡 전공자인 필자가 퇴계학의 입장뿐만 아니라 율곡학의 입장에서 우담의 ‘율곡학 비판’을 논의의 근거로 한다는데 일단의 의의를 둔다. 특히 본 논고에서는 미시적이고 요약적인 입장에서 우담의 율곡 이기․사칠론 비판을 통해서 그 지향하는 바를 진단하였다. 즉 ‘퇴계학파의 율곡 비판’이 거시적인 접근이라면 우담의 율곡 비판은 미시적인 접근이자 요약정리의 논고라고 할 수 있다. 우담은 퇴계를 평생 동안 사숙했던 성리학자이다. 먼저 주리와 주기의 일반적 양분의 관점을 지양하고, 퇴계와 율곡의 철학적 특성인 리발과 기발은 구체적으로 무엇을 의미하고, 율곡의 우담 비판이 어떠한 위치를 차지하는가를 논의하려고 한다. 논문의 차제는 이기․사칠론 비판과 그 연원/ 우담의 율곡 성리설 비판/ 우담의 율곡 이기지묘 비판/ 우담의 율곡 사칠론 비판/우담의 율곡 비판과 그 전망으로 서술하였다. 우담은 퇴계의 학통을 계승하면서 철저하게 리를 기의 주재자로 보았다. 또한 우담의 학문적 성찰은 이기․사칠론을 분명하게 해석하여 퇴계의 학통과 도통을 계승하는데 있었다. 우담의 율곡 비판 논의에 임하는 우담의 최대 특색은 만년까지 자연을 벗삼은 유학자로서의 직관과 체험을 매우 중시하면서 퇴계의 성리설을 지지․발전시켰다는 점에 있다.

율곡철학 연구의 융합적 지평과 그 외연

손흥철 ( Son Heung Chul ),박용석 ( Park Yong Suk ) (사)율곡연구원 2021 율곡학연구 Vol.46 No.-

The theme of this article is “Syncretic horizon and It’s Denotation In researching Yulgok’s philosophy”. Here, Syncretic horizon refers to a comprehensive horizon that includes existing methods and perspectives, but examines and accepts the perspectives that we have disregarded or neglected. The main contents are summarized as follows. First, it is an analysis and review of the research trends of North Korea(Democratic People's Republic of Korea. DPRK) scholars on the theory of LiQi(理氣) in Yulgok (栗谷. 1536~1584) philosophy. Here, I revealed that North Korea's position is consistent with the perspective of the materialistic dialectic, and explained that this perspective is also necessary to expand the scope of researching Yulgok philosophy. Second, I revealed that DPRK scholars also following a dichotomous view of ‘Li-centered theory(主理論’ and ‘Qi centered(主氣論)’ that Takahashi Doru(高橋亨. 1878~1967) divided Joseon Neo-Confucianism into two categories in a book called {Confucian History of Joseon}. Furthermore, it was argued that there are several contradictions in the view of Yulgok's theory of rigi from the dichotomous point of view of the theory of Li Qi. Third, we looked at Yulgok's the view of National Administration, focusing on the Daedong Law(大同法). North Korean scholars evaluated Yulgok's the view of National Administration relatively positively, focusing on his patriotism, but eventually summarized his understanding as a feudalist notion. Fourth, Adam Smith (1723-1790)'s {The Theory of Moral Sentiments}(1759) compared the landscape view of Yulgok, and through this, the horizon of research on Yulgok and its extension were reviewed, and the role of philosophers was argued. Through the above discussion, it was confirmed that Yulgok's philosophy was thoroughly consistent with ‘the spirit of theory and practice(理事一致)’ in life. In addition, it was confirmed that Yulgok's philosophy could also serve as a clue to overcoming the crisis of humanities today. The theme of this article is “Syncretic horizon and It’s Denotation In researching Yulgok’s philosophy”. Here, Syncretic horizon refers to a comprehensive horizon that includes existing methods and perspectives, but examines and accepts the perspectives that we have disregarded or neglected. The main contents are summarized as follows. First, it is an analysis and review of the research trends of North Korea(Democratic People's Republic of Korea. DPRK) scholars on the theory of Li Qi(理氣) in Yulgok(栗谷. 1536~1584) philosophy. Here, I revealed that North Korea's position is consistent with the perspective of the materialistic dialectic, and explained that this perspective is also necessary to expand the scope of researching Yulgok philosophy. Second, I revealed that DPRK scholars also following a dichotomous view of ‘Li-centered theory(主理論’ and ‘Qi centered theory(主氣論)’ that Takahashi Doru (高橋亨. 1878~1967) divided Joseon Neo-Confucianism into two categories in a book called {Confucian History of Joseon}. Furthermore, it was argued that there are several contradictions in the view of Yulgok's theory of rigi from the dichotomous point of view of the theory of Li Qi. Third, we looked at Yulgok's the view of National Administration, focusing on the Daedong Law(大同法). North Korean scholars evaluated Yulgok's the view of National Administration relatively positively, focusing on his patriotism, but eventually summarized his understanding as a feudalist notion. Fourth, Adam Smith (1723-1790)'s {The Theory of Moral Sentiments}(1759) compared the landscape view of Yulgok, and through this, the horizon of research on Yulgok and its extension were reviewed, and the role of philosophers was argued. Through the above discussion, it was confirmed that Yulgok's philosophy was thoroughly consistent with ‘the spirit of theory and practice(理事一致)’ in life. In addition, it was confirmed that Yulgok's philosophy could also serve as a clue to overcoming the crisis of humanities today.

「栗谷碑銘」의 찬술과 개찬 논란 검토

서정문 조선시대사학회 2008 朝鮮時代史學報 Vol.47 No.-

Sagye(沙溪) Kim Jangsaeng(金長生) who was the best pupil of Yulgok(栗谷) composed a history of Yulgok's life. He intended to succeed and diffuse the political ideas of his master through the records. Especially, Kim thought that it was very important the politic function of a history of the deceased or an epitaph. So he asked Lee Jeongkwi(李廷龜) who was one of an influential group at that time to write Yulgok's life history and Lee Hangbok(李恒福) who was an elder statesman to compile an epitaph. Both people, Kim Jangsaeng and Lee Jeongkwi, belonged to the Seoin(西人). Which means they had the same position politically. However, Lee was not a pupil of Yulgok. So there was reflected their different situation in the life history and the other records of Yulgok written by both. To examine the rocords by both, there was the biggest difference in the description that Yulgok's criticism of Donggo(東皐) Lee Jun-gyeong(李浚慶) and his endeavors to arbitrate between Dongin(東人) and Seoin. Kim had made many efforts to expatiate on the points in comparison with Lee. Because Kim was in position to succeed to Yulgok's political belief as his best pupil, Lee gave practical consideration to the records as a high-ranking official. Baeksa(白沙) Lee Hangbok composed the epitaph of Yulgok based on Kim's records in 1615. But this was responsible for a great controversy in people comprehended Yulgok's pupils. Most of them were in Seoin poltically. The contents of the controversy were very multifarious, but it could be summarized next main topics. Above all, people demanded to express the politic position of Yulgok showed his criticism of Lee Jun-gyeong and Gyemisamchan(癸未三竄) obviously. Secondly, it was discussed that Yulgok had the different a scholastic mantle with Toegye(退溪) Lee Hwang(李滉). Finally, it could be accepted the eulogy of Yulgok in Confucian way only. That is to say, they intended to establish their own politic identity and academic orthodoxy, besides, tried to make clear them in position of Yulgok's disciples through the writing of Yulgok's epitaph. Lee Jeongkwi took the lead on one side in this controversy, the initiative on the other side was in Yulgok's disciples. The organization of Yulgok's disciples. was very various. Namely, there were Yulgok's direct pupils like Kim Jangsaeng, people like Oh Yun-gyeom(吳允謙) learned Woogye(牛溪) Seong Hon(成渾) first and related to Yulgok next, people like Jeong Yeop(鄭曄) learned Yulgok and Woogye both etc. Although its organization was various like that, this controversy never had developed into the disruption, different scholastic mantles or groups within a political party, in themselves. Instead of the disruption, that is very important that there was the collecting process of public opinion through constant compromises and mediation. This could be possible that the controversy was constituted centering around the capital. It was able to gey unified the multiplicity of controversialists based local on openness. Also became a politic characteristic of Seoin, understood softness, centering around Yulgok's disciples. It could be a background that Yulgok's disciples got unification into Seoin without any disruption of scholastic mantle in comparison with Toegye's disciples and Nammyeong(南冥)'s. 율곡 문도의 首長인 사계 金長生은 율곡의 家狀을 찬술하였다. 가장의 찬술을 통해 율곡의 정치의식을 계승하고, 그것을 확산 시키려 하였다. 김장생은 전기자료인 행장이나 비명이 가지는 정치적 기능을 주목하였다. 당시 문장가이자 행정관료로서 정치적 영향력이 높았던 李廷龜에게 행장의 찬술을 부탁하였고, 정치원로인 李恒福에게 비명을 부탁하였다. 김장생과 이정귀는 모두 서인이다. 따라서 정치적 입장을 동일한 사람이었다. 하지만, 김장생은 율곡에게 직접 수학한 제자였으나, 이정귀는 율곡과 학문적 연결이 없었다. 당연히 그들이 찬술한 행장과 시장에는 서로 다른 관점이 내포되어있다. 행장과 시장의 찬술태도를 살펴보면 정치적인 문제와 관련된 東皐 李俊慶의 비판문제와 동서분당의 책임을 밝히는 문제에 대하여 가장 큰 차이를 보이고 있다. 김장생에 비하여 이정귀는 이 부분의 서술에 있어 분량은 물론이고 내용도 많이 약화시켰다. 이는 둘의 입장 차이에서 기인하는 것이다. 즉 김장생은 율곡의 문도로서 율곡의 정치이념을 충실하게 계승하려는 입장을 가지고 있었고, 이정귀는 현실정치에 참여하고 있는 행정관료로서의 입장을 고려된 것이다. 김장생의 행장을 가지고 白沙 李恒福은 1615년 비명을 찬술하였다. 그런데 이 비명을 둘러싸고 율곡문도를 포함한 범서인적인 논쟁이 발생했다. 논쟁의 내용은 매우 다양하였지만 크게 몇 가지로 압축된다. 첫째는 이준경의 비판이나 癸未三竄에서 나타나는 율곡 이이의 정치적 입장이 명료하게 표현되어야 한다는 것이다. 둘째는 李珥의 학문적 연원이 退溪 李滉이 아니라는 것을 분명하게 해야 한다는 것이다. 그리고 이이의 학문의 형용을 非儒家的 방식으로 해서는 안 된다는 것이다. 즉 율곡문도들은 율곡의 비명의 찬술을 통해서 자신의 정치적 정체성과 학문적 정통성을 확립하고 공표하려 하였던 것이다. 율곡의 행장 및 비명과 관련하여 진행된 이 논쟁의 한편은 정치 관료인 이정귀가 담당하고 있으며, 그 반대편에는 율곡의 문도가 있었다. 특히 율곡의 문도는 김장생과 같이 율곡에게서 직접 수학한 제자들은 물론, 우계에게서 수학하고 율곡의 문하의 출입한 吳允謙이나, 양문에서 고루 배운 鄭曄 등 매우 다양하였다. 이런 다양함에도 불구하고 이 논쟁이 학문집단이나 政派의 分岐로 귀결되지 않고, 일정한 타협과 조정을 통해서 수렴하고 있다는 점은 주목된다. 이는 논쟁이 주로 서울을 중심으로 이루어지고 있다는 점에 기인한 것으로 보인다. 즉 지역적 개방성이 논쟁 참여자의 다양성을 하나로 묶는 구실을 하였고, 그것은 곧 율곡문도를 중심으로 하는 서인들의 유연성으로 특징되었다. 이 때문에 퇴계문도가 서애문파와 월천문파로 분기되고, 남명문도가 내암문파와 한강문파로 분기되는 것과는 달리 일정한 문도의 분기 없이 서인으로 통합될 수 있었던 것으로 보인다.

율곡문학연구의 회고와 전망

정경훈 ( Jung Kyung Hun ) (사)율곡연구원 2021 율곡학연구 Vol.44 No.-

This study is a thesis reviewing and synthesizing the literary achievements of Yulgok Yi-I, reported in the last academic circle. Based on this, a new research task for Yulgok literature was proposed beyond the limits and boundaries of Yulgok literature. Remarkable research achievements were reported through the 『Yulgok Research Districts』 published in 2007. In the field of literature, 30 papers have been published, leaving the future globalization of Yulgok Studies and interdisciplinary research on Yulgok Studies as future tasks. The study of Yulgok literary theory began with the relationship between literature and Taohak. Mundolon(文道論) also influenced Yulgok's view of literature. Studies on Yulgok Chinese poetry generally tended to be understood based on the Seongjeonglon(性情論), and gradually expanded to the influence relationship of Dubo Buddhism, and efforts were made to clarify Yulgok Chinese poetry from various angles. “Literature Yulgok” is defined through 200 poems of Yulgok and 400 Chinese poems selected in 『Jeongyeonmyoseon(精言妙選)』. On the other hand, studies on Yulgok prose are very rare. The fact that there is no study on Yulgok prose is self-acknowledgment of the temporality and limitations of Yulgok literature research. Furthermore, it can be said that it is a cross section that shows the current state of Yulgok literature research. Based on the previously studied view of literature, it is necessary to provide an opportunity to newly establish the identity of the 'literary artist Yulgok' through research on the writing style and influence relationship of Yulgok prose.

퇴계와 율곡 수답시 재해석

이장우 ( Jang Wu Lee ) 연민학회 2015 연민학지 Vol.23 No.-

Looking at correspondence between T`oegye (Yi Hwang, 1501-1570) and Yulgok (Yi Yi, 1536-1584) contained in their respective collected works, this paper assesses differences in how these two collections portray relations between the two scholars. The Collected Works of T`oegye (T`oegye munjip) feature eight poems from T`oegye to Yulgok, while in the Collected Works of Yulgok (T`onghaeng bon Yulgok munjip) we find only four from Yulgok to Toegye. This imbalance in composing a poem for the other goes against common practice of correspondence between a senior and a junior scholar, and against the underlying relations of respect for seniority and intellectual status embedded in Confucian tradition. It is hard to imagine a junior scholar - Yulgok, thirty five years younger than T`oegye - being so unresponsive to his senior. The four poems to T`oegye, moreover, are scattered throughout the Yulgok munjip between the main volumes and “Swaeon”, an appendix volume with miscellaneous writings, their significance unnoted. Viewing Yulgok himself as a sincere and respectful scholar requires that we interpret this positioning relative to T`oegye as a posthumous effort, a consequence of editing rather than a reflection of the scholar whose works were collected. This basic vantage point offers further insight into the relationship between the two scholars when records from the two sides are compared. Multiple records from T`oegye`s side agree that twenty-three year old Yulgok visited T`oegye, then fifty-eight years of age, at T`oegye`s residence in Tosan, and stayed three days of extended visit due to rain. According to records on T`onghaeng bon Yulgok munjip, it was two days, and it was T`oegye, the senior, who initiated their correspondence by sending letters with poem, to which Yulgok`s responses come across as a lukewarm formality. In exploring such differences, this paper reveals the hidden hands of editors, particularly those of Yulgok`s works, who belonged to the Noron Faction. The imbalances of representation noted above, while plausible in light of the factional politics that enshrine an apical ancestor and distort master-pupil relationships at odds with that narrative, are inconsistent with scholarly tradition itself and the broader framework of social relations that sustained it.

「남계(南溪) 박세채(樸世采)의 예학과 사회 정치 개혁」 -변통(變通), 탕평론(蕩平論)을 중심으로-

최영성 ( Young Sung Choi ) (사)율곡연구원 2010 율곡학연구 Vol.21 No.-

This study is aimed to search out the academic and ideological relation between Namgye Park Se Chae (1631~1695) and Yulgok Lee Yi. This study starts from the cognition that Park Se Chae was the scholar who led Yulgok School and he was quite related with the Study of Yulgok. The existing studies have projected the aspects that he had objection to Yulgok`s Theory of Sung Confucianism and was pond of the Theory of Toigye and that he was inclined to the Study of Woogye in terms of practice, so that he has been recognized as a figure who was out of Yulgok`s academic stem. In this study, however, I avoided such side cognition of Namgye`s idea and investigated the influence of the Study of Yulgok on his idea in the general and macro viewpoints. In this study, I could understand that Park Se Chae`s academic and political viewpoints were different from those of authentic Yulgok School in only few aspects and his idea was naturally derived from Yulgok School as time went by toward the late period of Yulgok School. In addition, such derived idea of his was mainly caused by his life attitude that he kept for his study and life under the word, `Compromise`. As a result, his idea was thought to be derived as a third way that was not against the Theory of Yulgok or Yulgok School. In this study, I looked into his idea for reform of social political system focusing on ‘Yechi (禮治: Courtesy based Governing)’, ‘Byeontong (變通: Smoothly Handling with Flexibility)’ and ‘Tangpyeong (蕩平: Not Inclined to One Side)’ to investigate such ideas of his on their roots. He generally followed Yulgok on the Theory of Universe in his Theory of Sung Confucianism while he tended to be inclined to Toigye Lee Hwang and Woogye Sung Hon in his Theory of Heart, Theory of Personality Training and etc. He added his idea to or extended the policies proposed by Yulgok in his Theory of Political Economy. Among his social political ideas, the Theory of Byeontong, Theory of Yechi and Theory of Tangpyeong succeeded faithfully Yulgok and Yulgok School`s tradition. In this point of view, his idea is thought to be focused on not his Theory of Sung Confucianism but his political idea, Idea of Courtesy and Theory of Tangpyeong, which were all thought to be largely influenced by the Theory of Yulgok.

율곡의 철학실천 정신과 계몽교육의 변증법

이종성 (사)율곡학회 2025 율곡학연구 Vol.59 No.-

This paper aims to explore the basic spirit of Yulgok's philosophical practice and, especially, to deeply examine its philosophical meaning by focusing on the dialectical matter of enlightenment education. The practical thinking of Yulgok's philosophy has the characteristic of understanding the categories of Self-Cultivation (修己) and Governing Others (治人) as complementary and communicating them harmoniously. Yulgok emphasized the integrated practice of Self-Cultivation and Governing Others, and advocated Practical Principles (實理) as its philosophical basis. And this leads directly to the realization of Trying to be Practical (務實), the core spirit of Yulgok's philosophy. Yulgok's Trying to be Practical (務實) is completed through the negation of Non-Practicality (無實). This philosophical thought of Yulgok has some similarities with the dialectical thinking of negation of Western critical theorists. This article focuses on these characteristics of Yulgok's philosophy and, in particular, on the dialectical thinking of enlightenment education, seeks to explore the significance of Yulgok's philosophy within a new paradigm. Yulgok viewed the primitive state before historical enlightenment as an era of delusion and ignorance, and emphasized the importance of true enlightenment through the political education and philosophical practice of saints. In the process, Yulgok pointed out the limitations of reality in which the reason emphasized for enlightenment was transformed into instrumental reason, and furthermore, this instrumental reason was transformed into barbaric reason, and eventually, the blind identity system such as irrational collective intelligence and racialism was strengthened and turned violent. He also pointed out the problems of rationalistic reason while critically mentioning the phenomenon of returning to mythological reason, such as shamanism and ghost worship. In short, Yulgok proposed a new enlightenment that asserts the enlightenment of enlightenment, that is, the negativity of enlightenment, and seeks to break down the mythologization of enlightenment. Yulgok's philosophical and practical problem awareness is still valid today, and its applicability is considered to be very high.

栗谷 性理學과 21세기 리더십

손흥철 (사)율곡학회 2019 율곡학연구 Vol.40 No.-

Today in the 21st century desperately needs a leader and leadership that will lead to the right The Change. This article is aimed at examining the leadership of Yulgok(栗谷) Lee-Yi(李珥, 1536~1584)'s ideas and exploring its modern feasibility. In this article, I first studied the academic spirit of Yulgok along with the course of his academic achievement. Yulgok did extensive reading the Three Thought of Confucianism, Buddhism and Daoism. Through this, I argued that the study of Yulgok, which sought truth extensively, could be the basis for communication and convergence. Second, I explained that Yulgok’s the theory of the all penetrating Li(理) and defining Qi(氣) became a metaphysical basis for enabling the special meaning and universal communication of things and people. Third, we looked at the political and administrative activities of Yulgok and his the view of dealing with worldly affairs. Here I confirm that Yulgok has fulfilled its patriotism, respect for humanity and justice through religious piety. Fourth, it is a thorough sense of mission to national society. The reason why Yulgok opposed the party was because of the national interest. Yulgok proposed many reform theories, such as the Daedongbeop, for the sake of the nation and the people. This is the spirit of practical philosophy. Lastly, Yulgok's philosophy is not truly evaluated due to its academic research attitude, such as heresy and the enemy of disrupting Confucianism(斯文亂賊). The philosophy of Yulgok contains a genuine academic spirit, patriotism and leadership that is needed in this era. However, the philosophy of Yulgok contains a genuine academic spirit, patriotism and leadership needed in this era, which should be revived as a problem of today.