서원의 지식 네트워크 활동의 실제 -상주 도남서원(道南書院)의 시회(詩會)를 중심으로-

채광수 ( Chae Gwang-soo ) 한국서원학회 2021 한국서원학보 Vol.12 No.-

Donam-seowon is a current place where the valuable social data that may confirm the activities of knowledge network and its actuality. First of all, as a result of analyzing the network characteristics of Donam-seowon-led influences, the upper-echelon clans that produced heads of such seowon (a place for scholars to study or holding ritual services) were 6 clans including Burim Hong, Andong Gwon, Jangsu Hwang, Jinyang Jeong, Pungsan Ryu and Heungyang Lee. A series of phenomenon could be confirmed from the following facts: close relationships with politically and economically powerful sectors, appearance of contrasting stance of Namin and Noron (political factions), high ratio of head of seowons in passing minor and major national examinations and working in government positions, and many heads of seowon concurrently serving as the head of seowon for other seowons. This study has taken a look at the activity trends of knowledge network on the foundation of culture and social aspects by ‘Imsulsadan’ that was mainstay in Nakdong-gang River and Donam-seowon and individual scholars on the basis of such personnel structure. The former had been descended from 1607 to 1778 by accommodating Jeokbyeoknori of Su Dong Po (Chinese poet, writer and philosopher), and under this article, it has sought the activities of knowledge network of relationship with Donam-seowon, aspects of constituents, detouring sites of scholars, creative writing for joint poetry and others from 1607 as the starting point of poetry session. As demonstrated on the introductory statement of the joint poetry that was written by Lee Jun, in pertinent part, ‘By writing the brief summary to place in the outline of this book, it is intended to be the pioneer for those who handed down at a later time by placing the same at Donam-seowon’, and thereafter, Donam-seowon came up with the solidarity and bonding through poetry session, followed by its starting point to lead the close network structuring. The later is considered as the seowon where the active study was undertaken in Donam-seowon as the capital of such seowon with its regional feature in advancing numerous famous scholars that were schemed from the influence of the Youngnam academic faction. The attention was paid to the cases of poetry sessions that were harmonized with the studies of Lee Man-bu, Gwon Sang-il and Jeong Jong-ro. After moving to Sangju in 1697, Lee Man-bu experienced literature sessions and encountering of scholars at Donam-seowon, and in 1724, he served led the 『Geunsarok』 study session as the head. Gwon Sang-il who was extremely interested in the seowon education held the 『Simgyeong』 study session as the head of seowon in 1723 and he enjoyed the scholars. In 1816, the Donam-seowon study session of Jeong Jong-ro with the attendance of several hundreds of audience was worth of special attention, and after the study session, he left a piece of poem that is presumed to be his last one. Through such poetry session activities of Donam-seowon, this article displays the knowledge generation, network formation and process of knowledge dispersion by seowon with significant implication to demonstrate the diversified aspects of seowon.

금계 황준량의 서원활동과 교육론

이수환 ( Lee Soo-hwan ) 경북대학교 영남문화연구원 2018 嶺南學 Vol.0 No.66

본 논문은 퇴계와 그의 문인들에 의해 서당과 서원의 건립이 활발히 전개되었던 시기에, 퇴계문인인 황준량의 서당·정사 건립 및 서원활동을 검토하였다. 서원은 조선중기 이후 재지사족들의 대표적인 향촌조직이었다는 점에서 일찍부터 조선사회를 이해하는 중요한 주제로 인식되었고 따라서 많은 연구가 진행되어 왔지만, 퇴계문인들의 서원보급 운동이나 이들의 서원활동 등에 대한 해명은 미흡한 실정이다. 서원을 조선사회에 보급·정착시키고 그 성격을 규정하여 발전의 토대를 마련한 것은 퇴계지만, 여기에는 퇴계의 서원론에 공감하고 서원보급에 동참하였던 퇴계문인들의 역할이 크다. 황준량은 서원이 보급되던 초창기에 퇴계와 더불어 활발히 서원활동을 한 대표적인 인물이다. 황준량은 신녕, 단양, 성주 등 지방관 재직 시 백운동서원과 영봉서원의 운영에도 깊이 관여하였고 나아가 신녕 白鶴書堂과 성주 鹿峰精舍와 孔谷書堂을 건립하며 퇴계의 교육론 확산에 중요한 역할을 하였다. 따라서 그의 서원활동에 대한 검토는 퇴계의 서원보급 운동을 이해하는 데 일정하게 기여할 것으로 판단된다. This study has reviewed Hwang Jun-ryang who was a disciple of Toegye Yi Hwang and placed endeavors in establishment of seodangs (school) and jeongsa (place of study) at the time there was active effort for establishment of sedang and seowon by Toegye and his scholars. Seowon was a representative folk village organization of local elite scholars after the mid-period of Joseon Dynasty that it has been an important theme to understand the Joseon society, and therefore, there have been number of studies thereof, but it is still insufficient to explain the seowon dispersion movement or their seowon activities and so forth by the scholars under Toegye. Toegye was the one who dispersed and settled seowon in the Jeseon society by defining its characteristics and laid down the foundation, but significant attribute has to be made for the works of Toegye scholars who sympathized to the seowon principle and participated in the seowon dispersion movement. Hwang Jun-ryang was a representative person who was actively engaged in the seowon activities together with Toegye in the beginning period to disperse seowons. When serving as the local officers of Sinnyeong, Danyang, Seongju and others, Hwang Jun-ryang was deeply involved in the operation of Baekwun-seowon and Youngbong-seowon, and furthermore, Sinnyeong Baekhak-seodang, Seongju Nokbong-jeongsa and Gonggok-seodang were established to undertake an important role for expansion of the education principle of Toegye. Therefore, the review on his seowon activities is considered to contribute to a certain degree to understanding of Toegye's seowon dispersion movement.

지속 가능한 교육과 활용을 위한 서원의 교육환경-세계유산 등재 전후 문화재청 정책과 서원 교육프로그램을 중심으로-

김자운 ( Kim Ja-woon ) 한국서원학회 2021 한국서원학보 Vol.13 No.-

The purpose of this study is to explore the educational environment of Seowon for sustainable education and utilization. The use of seowon has been gradually revitalized starting with the cultural property utilization project promoted by the government in 2014 and the registration of the Korean seowon as a World Heritage Site in 2019. However, there is a lack of comprehensive research on changes in government policies and the use of seowon after being registered as a World Heritage Site. Therefore, this study compares and analyzes the changes and characteristics of the Cultural Heritage Administration's policies before and after being registered as a World Heritage Site, and comprehensively reviews the recent educational programs at seowon to seek 'seowon’s educational environment for sustainable education and utilization'. To this end, first, we will review the Cultural Heritage Administration’s policy prior to World Heritage listing, focusing on the purpose and nature of the ‘Creating a Living Hyanggyo and Seowon’ project. Second, changes, achievements and tasks in the Cultural Heritage Administration's policies after being registered as a World Heritage Site will be reviewed. Third, I would like to review the achievements and tasks of the recent educational programs at seowon. One of the most important reasons that UNESCO recognized the ‘OUV’ of Korean seowon is that seowon is ‘excellent cultural evidence that indigenously developed Neo-Confucianism that originated in China for Korea’. In other words, it is a meaningful transformation and development of ‘Chinese seowon into Joseon seowon’. Now, the most important task of our time is not to simply imitate and inherit the value of the seowon. It is about transforming and developing its value, reinterpreting and reinventing the seowon of the Joseon Dynasty into the seowon of the 21st century.

조선 후기 충주 사족의 서원활동 : 누암서원을 중심으로

안다미 ( Ahn Da Mi ) 충주문화원 부설 충주학연구소 2023 충주학연구 Vol.2 No.0

Chungju city was geographically close to Seoul and Gyeonggi Province. Because of this geographical advantage, many Aristocratic families from Seoul lived in Chungju. In particular, they chose Chungju as their base in times of political turmoil. The Sajoks (the well-bred families), who moved to Chungju after the 17th century, frequently moved back and forth between Chungju, Hanyang, and Gyeonggi-do depending on political changes. As a result, Chungju was recognized as one of the more difficult provinces to govern, with strong Hyangri forces even after the 17th century. With the advent of Gabsul Hwanguk in the 20th year of King Sookjong’s reign, the number of Seowon of Song Si-yeol (宋時烈, 1607-1689) increased dramatically in the Chungcheong province. The disciples of Song Si-yeol set up a Seowon in honor of their master, and on this basis they sought to seize control of public opinion in Chungcheong Province. At the center of these efforts, there were Gwon Sang-ha (權尙夏, 1641-1721) and Jung Ho (鄭澔, 1648-1736), both from the Chungju region. Gwon Sang-ha established Huayang Seowon first, and Jung Ho established the Nuam Seowon in Nuamli, Chungju, where he lived. In the 20th year of the Suzong dynasty, the Sajoks in Chungju region, led by Jung Ho, discussed the establishment of a Seowon to honor Song Si-yeol and Min Jungjoong (閔鼎重, 1628-1692). Min Jungjoong, Song Si-yeol had been a pastor in Chungju, and Min Jungjoong was a member of the Sajoks from Chungju. Both had a history of leading the way in the cultural and moral development of Chungju. As such, the local aristocrats of Chungju, including Jung Ho, had various reasons for establishing the Seowon for Song Siyeol at that time. While there were political motivations, they also harbored a sense of checks and balances against the growing influence of scholars and literati centered around the Donam Seowan in Yeonsan in the Honam region. On the other hand, the discussion of establishing a Seowon by the Sajoks in Chungju also served the policy interests of the state. The state agreed that Chungju was a relatively strong region of the Hyangri forces, and the Sajoks in Chungju were involved in frequent disturbances, thus, they saw the need for the establishment of the Seowon as a more efficient means of managing them. As such, the Nuam Seowon, completed in the 21st year of King Sookjong’s reign (1695), was the result of the convergence of interests of the Sajoks in Chungju, including Jung Ho, as well as the interests of the state. This attempt to reinforce academic thought around the Seowon, becomes more evident after the 18th century. For instance, in the 19th year of King Jeongjo’s reign, there was a report to the court about the issue of Min Joong Hyeok, who represented the people, advocating for the addition of Jung Ho to the Nuam Seowon. The addition of Jung Ho to the Seowon was reflective of the Chungju Sajoks’sense of caution at the time, in response to the strengthening of academic and ideological influence among scholars led by Kwon Sang-ha at the Hwanggang Seowan and Han Won-jin(韓元震, 1682~1751). Gwon Sang-ha Jung Ho Min Jungjoong Kim Jangsang Kim Jangsang. The Sajoks in Chungju aimed to establish their own scholarly lineage within the broader Confucian academic tradition that followed the lineage of ‘Zhu Xi -Yi Yi- Kim Jangsang- Min Jungjoong- Jung Ho by placing ‘Zhu Xi -Yi Yi- Kim Jangsang- Song Si-yeol- Gwon Sang-ha’. Moreover, the success of adding of Jung Ho to the Seowan in the 19th year of the reign of King Jeongjo, also reflected the position of the court, who needed outposts for the dissemination of the state’s policy ideology, orthodox Neo- Confucianism, at a time when Confucianism was in vogue. In other words, adding Jung Ho was the result of a convergence of interests between the Sajoks in Chungju and state policy. As such, the Nuam Seowon was established as a result of the convergence of the interests of the Sajoks in Chungju, which sought to secure their identity as regional elites, and the state’s policy interests, which sought to complete the edification of local customs and manage the Sajoks in Chungju efficiently. This was done through the dissemination of orthodox Neo-Confucianism ideology in Chungju, a region close to Hanyang, and a series of activities centered on the Seowon were also conducted in the process of converging state policy and the interests of the Sajoks.

‘세계유산 한국의 서원 제향 의례’ 관련 문헌 자료의 전승 양상-유네스코 세계유산 ‘한국의 서원’을 중심으로-

이광우 한국서원학회 2023 한국서원학보 Vol.17 No.-

This thesis contemplates the bibliographic data related to the memorial rituals handed down in ‘Seowon, Korean Neo-Confucian Academies’ for UNESCO World Heritage. Seowon in the mid-16C was emerged as an alternative venue for government and academics. However, the noble classes that led the Seowon operation under the political and social changes during the Joseon Era had the main focal points in the ritual ceremonies for ‘johyeon (尊賢)’ rather than the academic studies. Through the Seowon ritual ceremonies, the noble classes were able to pronounce that they are the political and academic successors of the religious service personnel in the rural village communities, and through this process, they sustained and maintained their social status thereof. In the meantime, it is feasible to build up the solidarity between the noble classes that shared the political factions and academic factions and confirm the order with the ritual ceremonies in Seowon. In this aspect, Seowon has handed down with a number of records related to ritual ceremonies, but the studies on Seowon have not attracted a great attention as such studies were focused on politics, social and economic affairs, education and so forth. Therefore, the records related to the ritual ceremonies for primarily 9 Seowons designated as the ‘Seowon, Korean Neo-Confucian Academies’ for UNESCO World Heritage are classified for each type as in literature collections, Seowon journals, ancient documents, and publications. These data have the record on Seowon ceremony related rules and styles, purpose, name list of attendees in the ritual, and operation status. Looking for each contents again with respect to the ritual ceremony related data, those can be largely classified into the holgiryu(笏記類) that contained the rules, styles and rituals of the regular ritual ceremony, such as, shrine or the like, data related to special ritual ceremonies, such as, saeak-rye(賜額禮), chije-rye(致祭禮), chuhyang-rye(追享禮), hwanan-rye(還安禮) and others, written ritual writings and ritual writings listed mainly on literature collections, and the name lists of ceremony officers, such as, dedication officer and administrator, general almyoja and attendees to the ritual ceremonies. The Seowon ritual data is the most impeccable foundation to show that the Seowon culture originated from China has naturally ascended to the culture of Korea through the Joseon Dynasty era. In addition, it may be facilitated as an important turning point for restructuring the ancient transformation of the Seowon memorial ceremony that has been transforming to turning into contemporary period. 이 논문은 유네스코 세계유산 ‘한국의 서원’에 전승되고 있는 祭禮관련 문헌 자료를 살펴 본 것이다. 16세기 중반 서원은 官學의 대안처로 등장하였다. 그러나 조선 시대 동안 정치・사회적 변화 속에 서원 운영을 주도하던 사대부 계층은 講學보다 ‘尊賢’을 위한 제례에 주안점을 두었다. 서원 제례를 통해 사대부 계층은 향촌사회에서 祭享人의 정치・학문적 계승자임을 천명할 수 있었고, 이를 매개로 자신들의 사회적 지위를 확보・유지해 나갔다. 한편으로 서원 제례로서 당색과 학파를 공유하던 사대부 세력 간에 결속력을 다지고, 질서를 확인할 수 있었다. 그런 관계로 서원에는 제례 관련 기록이 다수 전승되어 있으나, 그간 서원 연구가 정치・사회・경제・교육 등에 초점이 맞추어져, 큰 관심을 받지 못하였다. 이에 우선적으로 유네스코 세계유산 ‘한국의 서원’으로 지정된 9개 서원의 제례 관련 기록을 文集類, 書院誌, 古文書・成冊類와 같이 유형별로 분류하였다. 이들 자료에는 서원 제례와 관련된 규식, 목적과 취지, 제례 참석자 명단, 운영 실태가 기록되어 있다. 제례 관련 자료를 다시 내용별로 살펴보면 크게 享祀 등 정기 의례의 규식과 祝을 담고 있는 笏記類, 賜額禮・致祭禮・追享禮・還安禮 등의 특수 의례 관련 자료, 주로 문집류에 수록된 祝文類와 祭文, 獻官 및 執事와 같은 祭官과 일반 謁廟者 및 제례 참석자를 기록한 명부류로 구분된다. 서원 제례 자료는 중국에서 유래한 서원 문화가 조선 시기를 거쳐 자연스레 우리의 것으로 승화되었음을 보여주는 가장 명백한 근거이다. 또한 현대로 접어들면서 변형되어 가고 있는 서원 제례의 옛 전승 양식을 재구성하는데 중요한 전거로 활용할 수 있다.

퇴계 문인의 서원 보급 활동

채광수 영남대학교 민족문화연구소 2019 민족문화논총 Vol.73 No.-

This article is the study on how early Seowons dispersed and expanded through the activities of those Toegye writers. From the reign of King Myeong-jong to King Gwanghae-gun, the Toegye writers directly and indirectly involved in Seowon with the participation of a total of 56 persons in 43 places. Among them, Lee Jeong, Hwang Jun-ryang, Park Seung-im and Jeong Goo who had significant communication with Toegye is taken as the subject of review in this article. Lee Jeong undertook for establishment of Seoak Seowon in Gyeongju and Okcheon Seowon in Suncheon to process even for the finite parts in stipulation with his teacher. The former grew into Seowon that represented Bunam of Gyeongju and the later became a turning point for the growth of Sarim as well as establishment of Neo-Confucian study order in the region. Hwang Jun-ryang worked as a local government officer and engaged in important roles in early Seowon establishment activities involving reconstruction of Sinryeong Hyanggyo (local school), establishment of Baekhak Seodang, repairing of Danyang Hyanggyo, leading major repairing of Youngbong Seowon of Seongju and establishment of Gonggok Seodang and Nokbong Jeongsa. The fact that he was mentioned the most with the outcome on education projects at the place where Toegye established may be attributable to such a foregoing situation. Park Seung-im was most passionate writer for the Seowon dispersion movement that he was in the same context with Toegye's view toward Seowon with respect to the perception on needs of Park Seung-im, such as, the interests on Sosu Seowon and Isan Seowon to manage the enshrinement of Toegye, establishment of Gicheon Seowon in Yeoju, provision of foundation to establish Jeongsan Seowon in Yecheon. After passing of Toegye, Jeong Goo who was the most enthusiastic to the establishment of Seowon worked hard for rebuilding and founding Seongju Cheongok, Hyeonpung Dodong, Eomseong Wungok, and Andong Imcheon Seowon. As such, the writers lead the establishment of Seowon with Toegye actively supporting them generally showed in early time of Seowon expansion. Seowons enshrined and devoted for Toegye who had great contribution to the advancement and expansion of Seowon in Korea were flourished to be 31 places nationwide. The core part of Toegye enshrining Seowon would be the most in the type of enshrining together with those writers. Such Seowon dispersion movement of Toegye has been handed down by his writers in a way of great contribution for Seowon to establish as one of the education and enshrining institution for the Joseon society. 본고는 초기 서원이 어떤 방식으로 보급・확산되었는지 퇴계 문인들의 활동을 통해 다룬 연구이다. 명종 대부터 광해군 대 까지 퇴계 문인들이 직・간접적으로 관여한 서원은 43개소에 총 56명이 참여하였다. 이중 퇴계와 소통이 많았던 이정, 황준량, 박승임, 그리고 정구를 본고에서 검토의 대상으로 삼았다. 이정은 경주 서악서원과 순천 옥천서원 설립을 추진하며 스승과 세밀한 부분까지 협의하면서 진행하였다. 전자는 경주 府南을 대표하는 서원으로 성장했고, 후자는 지역의 성리학적 질서 확립은 물론 사림 성장에 결정적 계기가 되었다. 황준량은 지방관에 나아가 신령 향교 중창・白鶴書堂 설립, 단양 향교 수리, 성주 迎鳳書院 중수 주도 및 孔谷書堂・鹿峰精舍 설립 등 초기 서원설립 활동에 중요한 역할을 담당했다. 퇴계가 지은 그의 행장에서 교육 사업에 대한 성과를 가장 많이 거론한 것도 이 같은 사정에 기인한다. 박승임은 서원 보급 운동에 가장 열성적인 문인으로 소수서원에 대한 관심을 비롯해 이산서원에 퇴계 제향 주관, 여주 沂川書院 설립, 예천 鼎山書院 창건 기반 제공 등 박승임의 서원 필요성에 대한 인식은 퇴계의 서원관과 맥이 닿아 있었다. 퇴계 사후 서원 설립에 가장 적극적이었던 정구는 성주 천곡, 현풍 도동, 음성 운곡, 안동 임천서원 중건 및 창건에 힘썼다. 이처럼 문인들이 서원 설립을 주도하고, 퇴계가 적극 지원해주는 모습은 서원 확산 초기에 보편적으로 나타나는 현상이다. 한국 서원 확산과 발전에 크게 기여한 퇴계를 제향 및 추향된 서원은 전국에 31개소를 헤아린다. 퇴계 제향 서원의 핵심이 바로 문인들과 합향 된 형태가 가장 많았다. 이와 같이 퇴계의 서원 보급운동은 그의 문인들에 의해 계승되어 서원이 조선 사회에 하나의 교육・제향 기관으로 자리 잡는데 크게 기여하였다.

龍巖書院(용암서원) 운영주체들의 활동과 그 지향에 대한 일고찰 -17세기 초반의 德川書院(덕천서원)ㆍ新山書院(신산서원)과 비교하여-

( Jin Seong Gu ) 경상대학교 남명학연구소 2013 남명학연구 Vol.39 No.-

이 글에서는 陜川 三嘉에 있었던 龍巖書院 운영주체들의 성격과 활동을 고찰하였는데, 특히 인조반정 이후 그들이 보여주었던 학문적 지향에 관해 주로 논의하였다. 또한 1609년에 공히 사액되었던 德川書院ㆍ新山書院 등 타 남명 제향 서원의 경우와 비교해 봄으로써, 용암서원 운영주체들의 특징을 좀더 부각시키고자 하였다. 용암서원은 임진왜란 때 소실된 뒤, 1601년경 재건되었는데, 이때 관여한 인물 다수가 鄭仁弘과 밀접한 관련이 있는 것으로 판단된다. 용암서원의 원장ㆍ원임을 맡은 인물로는 정인홍, 文景虎, 李屹, 鄭蘊, 林眞付, 朴絪 등이 있는데, 정온ㆍ임진부ㆍ박인은 인조반정 이후에도 용암서원 내에서 남명 선양 사업을 활발히 진행하였고, 덕천ㆍ신산서원의 추가 배양 논의에서도 남명 위상의 제고를 위한 방법을 제시하였다. 임진부는 용암서원에서의 강학을 통해 남명 정신을 강조했고, 박인은 남명 관련 기록물의 정리ㆍ편집을 맡았는데, 이 일들을 정온의 자문을 받아 진행하였다. 정온은 趙任道에게 신산서원 원장을 맡길 만큼 용암서원ㆍ신산서원 내에서 영향력이 있었고, 조임도는 용암서원 측의 입장을 참고하며 신산서원 내의 일을 처리한 것으로 보인다. 한편 덕천서원에서는 1635년 무렵 覺齋 河沆을 배향하려는 논의가 있었다. 여기서 사액서원의 지위를 포기하면서까지 배향을 강행하려는 의견도 있었지만, 정온 등 용암서원 운영주체 측에서는 사액의 지위를 인정해야 한다는 의견을 피력함과 동시에 하항 외에 鄭逑 등 남명 高弟를 함께 배향해야 타당하다고 주장하였다. 이는 인조반정 이후 추락해가는 남명의 위상을 제고할 방법을 모색한 것인데, 정구에게서 남명의 영향을 지우려는 집단의 반대로 결국 실현되지 못한 것으로 보이지만 정인홍이 생전에 추구했던 남명 선양 정신의 잔존이라 할만하다. 신산서원에서 金宇옹만을 제향하려는 움직임에 대해서도 이들 용암서원 운영주체들은 정구도 함께 배향할 것을 주장하였다. 인조반정 이후 덕천서원ㆍ신산서원에서는 서원 내 서로 다른 성향을 가진 집단끼리 논의하고 충돌함으로써, 반정 이후 바뀐 환경에서 적응할 방법을 모색해 나갔다면, 용암서원은 변신이 불가능할 정도로 정인홍 계열의 영향력이 컸던 곳으로 판단되지만, 이러한 점 때문에 인조반정 이후에도 한동안은 정인홍의 정신을 계승하여 남명학의 학습과 교육, 정리와 출판 사업 등이 추진될 수 있었던 것이다. This article focused on Yongam-Seowon[龍巖書院]’ operating leaders action and their direction. Especially, it is mainly discussed what they were kept of scholarship, immediately after Injo-Coup[仁祖反正]. It was memorial that about Nammyung Jo,Sik[南冥 曺植]’ scholarship, in Yongam-Seowon. In 1609, Yongam-Seowon was authorized by government. In the same year, Deokcheon-Seowon[德川書院], Sinsan-Seowon[新山書院] were authorized, too. These three Seowon were memorial place about Nammyung Jo,Sik. In operation policy discussions, their academic features appear. In Yongam-Seowon, Jeong,In-hong[鄭仁弘]’ impact is huge, from the beginning. Jeong,In-hong is excellent student in Jo,Sik school, and in academic attitude, he is most looked like his teacher. Jeong,In-hong, Lee,Heul[李屹], Jeong,On[鄭蘊], Im,Jin-bu[林眞付], Pak,In[朴絪] were responsible for operating Yongam-Seowon. They kept up about Jo,Sik memorial activity. Around 1635, Deokcheon-Seowon and Sinsan-Seowon operating leaders were discussed who is addendum memorial scholar in their Seo-won. Yongam-Seowon leaders insisted that the most admirable scholar is there in. Because it is one way to respect Jo,Sik. In this discussion, we may know that their three Seowon’ insistences were different from each other.

16-17세기 초반 퇴계 문인의 서원 건립 활동

권시용 ( Kwon Shi-yong ) 한국서원학회 2019 한국서원학보 Vol.8 No.-

This study is focused on Seowon(書院) establishment activities of the Toegye's students(退溪門人) involved in distributing Seowon based on the Toegye's theory of Seowon. Toegye intended to prepare for the coming era of Sarim(士林) by teaching Sung Confucianism to new powers in Sarim and establishing Sung Confucian(性理學) order in the local areas. He considered Seowon system as a distinctive means for his intention and strove to distribute Seowon along with his fellow scholars. This study indicates that 56 students of Toegye's participated in Seowon establishment in 43 places. This accounted for approximately half of the total number founded nationwide before the Imjin War(壬辰倭亂). In addition, it was proved that they played a significant role in Seowon establishment in Kyeongsang area(慶尙道). Toegye's stdents made efforts to found Seowon not just at the very places where they lived but where they served as local officials and the latter, especially, came to remarkable results showing that 17 students as local officials founded Seowon in 22 places. They initiated the discussion about founding Seowon, encouraged local people to join the establishment activity , and provided them with administrative, financial support. They kept on supporting after completing Seowon through taking part in academic trainings(講學) and engaging in running Seowon. These facts tell us that they did play an essential role in introducing and spreading Seowon in the early Chosun Dynasty. In conclusion, Seowon establishment activities of the Toegye's students made its way to succeeding and developing the Toegye's theory of Seowon which was aimed at the academic training and moral cultivation of Sarim.

德川書院을 이끈 江右의 家門들 - 창건주체와 운영자를 중심으로 -

이상필 경상국립대학교 경남문화연구원 2017 남명학연구 Vol.55 No.-

Deokcheon-seowon Confucian Academy is a Seowon which holds a memorial service for Nammyong Jo Sik(1501-1572). Deoksan Confucian Academy was firstly established as the literator Yeongmuseong Ha-eungdo has provided his battlefield as Seowon site. The Seowon was established by the respect towards teachers of several literators who were influenced by Nammyong and the social atmosphere acknowledging this with the active helps of Gyeongsang-do governor and Jinju minister. However, in order to ensure that the educational activities are carried out continuously, not only the establishment of the Seowon, it is possible to acquire the academic mind pursued by the sacrificial person, and furthermore, faithfully carry out the role of edification socially when it is operated properly by Wonjang and Wonim who gain absolute confidence within the school. Therefore, the question of who led the operation of this Seowon is one of the most important questions that cannot be overlooked in understanding the Seowon. The establishment of Deokcheon-seowon Confucian Academy was participated by large number of Nammyong literators as it was established in Mannyun Ganghakji of Nammyong. Therefore, those who were in charge of operation of Seowon in the early years could be 'pan-Nammyong school'. However, the situation has rapidly changed as Northern faction force led by Nammyong school was politically defeated due to In-jo coup. After In-jo coup, the families which led Nammyong school in Dan-seong region were An-dong Gwon clan, Seong-ju Lee clan, Hap-cheon Lee clan, Jin-ju Ryu clan and Sang-san Kim clan. In Jin-ju region, there were Sajikgong Branch and Siranggong Branch of the Jinyang Ha clan residing in An-gye‧Myeong-seok and Su-kok ‧Dan-mok, Tae-an Park clan in Na-dong, and Ha-man Cho clan in So-nam. Of course, even though there were several families besides these families, when considering the number of elected by Wonim, it is within bounds to say that these families has led the operation of Deokcheon-seowon Confucian Academy. These are mostly the descendents of the figure who got involved in foundation or early reconstruction of Deokcheon-seowon Confucian Academy, or descendents of figures who were listed on early Wonsaengnok. After about 30 years of InJo coup starting from Nammyong jip damage incident, Nammyong school was divided into Western faction and Southern faction, and Southern faction has led the operation of Seowon. Therefore, the family all belongs to Southern faction. Accordingly, it is worthy to note that the origin of Sawu was after Southern faction system and the Seowon operation was led by the people of Gal-am‧Mil-am‧Dae-san‧Jeong-jae‧Han-ju and Seong-ho‧Sun-am‧Bun-am‧Sungj-ae. 덕천서원은 南冥 曺植(1501-1572)을 향사하는 서원이다. 그 문인寧無成 河應圖가 자신의 田莊을 서원 터로 제공하여서 처음 德山書院 으로 창건을 보게 되었다. 이 서원의 창설은 남명의 감화를 받은 여러 문인들의 스승을 존모하는 마음과 이를 인정하는 사회적 분위기 속에서 경상도관찰사와 진주 목사가 적극적으로 도와서 이루어진 것이었다. 그러나 서원은 설립되는 것만으로 끝나는 것이 아니라 지속적으로강학활동이 이루어지도록 하기 위해서는 학파 내에서 절대적인 신임을얻고 있는 원장과 원임이 있어서 제대로 운영하여야만, 제향된 인물이추구했던 학문 정신을 체득할 수 있고, 나아가 사회적으로 교화의 역할을 충실히 수행할 수 있는 것이다. 그러므로 누가 이 서원의 운영을주도하였던가 하는 문제는 서원을 이해하는 데 있어서 간과할 수 없는매우 중요한 문제의 하나다. 덕천서원은 남명의 만년 강학지에 설립된 것이어서 남명 문인들이대거 참여하여 설립이 이루어졌고, 따라서 초기에 서원 운영을 담당했던 이들은 ‘범남명학파적’이었다고 할 수 있을 것이다. 그러나 이러한상황은 남명학파가 주도하던 북인 세력이 인조반정으로 인하여 정치적으로 패퇴함으로써 급변할 수밖에 없었다. 인조반정 이후 남명학파를 주도하던 가문으로 단성 지역에는 안동권씨, 성주이씨, 합천이씨, 진주류씨, 상산김씨 등이 있었고, 진주 지역으로는 안계‧명석 및 수곡‧단목에 거주하는 진양하씨 사직공파와 시랑공파, 나동의 태안박씨, 소남의 함안조씨 등이 있었다. 물론 이들 가문이외에도 여러 십여 가문이 있지만 원임에 선임된 숫자의 측면에서보면 이들 가문이 덕천서원의 운영을 주도했다고 해도 과언이 아닐것이다. 이들은 거의 대부분 덕천서원의 창건 및 초기 중건에 관여하였던인물의 후손들이거나, 초기 원생록에 이름이 올라 있던 인물들의 후손들이다. 남명학파는 인조반정 이후 30여 년이 지난 즈음 남명집 훼판 사건을기점으로 해서 서인화와 남인화가 이루어지는데 서원의 운영은 남인이주도하였다. 따라서 이들 가문은 모두 남인 가문에 속한다. 그러므로사우의 연원 또한 남인 계통을 따라서, 갈암‧밀암‧대산‧정재‧한주 등과성호‧순암‧번암‧성재 등을 종유한 인물들이 서원 운영을 주도하였다고이를 만하다.

서원 향사享祀의 변화와 사회문화적 의미 ― ‘도산서원’ 사례를 중심으로

김미영 한국국학진흥원 2013 국학연구 Vol.0 No.22

대부분의 유교의례가 그러하듯 서원의 향사도 시대 흐름에 따른 변화를 비껴갈 수는 없다. 도산서원의 경우 축시丑時(새벽 1시~3시)였던 향사 시각을 2009년부터 오전 11시로 변경했으며 2박 3일에 걸쳐 거행하던 향사 기간을 1박 2일로 단축했다. 이는 시간 운용이 비교적 자유로운 농업 위주의 전통사회와 달리 시간적 구속력이 강한 생업에 종사하고 있는 현대인들의 생활양식으로 인한 변화라고 할 수 있다. 또 지금까지 비공개로 거행하던 향사를 남녀 구분없이 누구나 참관할 수 있도록 개방했으며 그동안 금지되었던 여성의 사당참배를 허용하기도 했다. 향사의 내용에서도 변화가 나타난다. 석미례淅米禮의 경우 지금은 쌀과 기장을 담은 함지를 들고 정문 밖의 수돗가에서 씻는데, 안동댐이 건설되기 이전만 하더라도 배를 타고 강으로 나가서 거행했다. 신위에게 올릴 제물인지라 평소 사람들이 사용하지 않고 또 눈에 띄지 않는 곳에서 수행함으로써 제물에 신성성을 부여하기 위함이다. 그러나 안동댐 건설로 강이 사라지게 되면서 관람객들이 물을 마시고 손을 씻는 수도를 이용하게 된 것이다. 이로써 제물의 신성성 확보에는 다소 불리하게 된 셈이다. 그러는 가운데 쌀을 일지 않고 물로만 씻어내는 방식은 여전히 준수하면서 신성성 확보를 위한 노력을 기울이고 있다. 시생豕牲(돼지)의 경우에도 원래는 살아있는 돼지를 메고 와서 생간품牲看品을 행한 뒤 고직사 옆에서 직접 도축했다. 그리고 돼지 내장 등의 부산물은 제관들의 야화(밤참)에 사용했으나, 도축법 개정에 의해 2009년부터 단골정육점에 부탁하여 미리 반으로 토막 낸 냉동돼지를 구입하는 방식으로 바뀌었다. 그러면서 야화상에 차려지던 돼지내장은 시장에서 별도로 구입하여 장만하게 되었다. 이로써 비록 형식은 바뀌었지만, 내용은 유지하게 된 셈이다. 이처럼 향사의 절차와 내용에서 일어나는 변화의 대부분은 외적 상황에 따른 것으로, 향사의 전승지속력을 확보하기 위해 시대적 흐름에 맞게 개선했다는 표현이 더 적절할 듯하다. 의례수행집단의 경우에는 여타 서원과 마찬가지로 큰 변화를 겪고 있는 실정이다. 대표적인 것은 취사제도取士制度의 소멸이다. 도산서원 향사의 지침서로 활용되고 있는 「의절초儀節草」에는 예안 향내에서 추천을 받은 뒤 공사원公事員들의 투표에 의해 선정하도록 명시되어 있지만, 지금은 예안을 넘어 안동‧영남‧전국으로 범위를 확대시켜도 추천자체가 아예 사라져버렸다. 그러다보니 선발방식도 추천이 아니라 직접적인 의뢰형식으로 바뀌었다. 또 「의절초」의 ‘30세 이상의 문행文行이 있는 사람’이라는 자격조건은 ‘유림관계자 중에서 평판이 무난한 사람’이라는, 다소 유연한 조건으로 대체되었다. 이처럼 취사제도가 사라짐에 따라 향사의 참례 자체가 갖는 사회정치적 의미도 크게 약화되었는데, 이는 제관을 선출하는 분정分定 절차를 완화시키는 요인으로 작용하기도 한다. 그런가 하면, 이러한 변화양상의 배경에는 다음의 두 가지 원인이 자리하고 있다. 우선 향사를 비롯한 대부분의 유교의례는 문자(한문)의 이해가 필수적이다. 특히 절차의 엄정성을 중시하는 서원 향사는 더욱 그러하다. 이런 연유로 한문에 익숙하지 않는 현대인들이 참례할 수 있는 기회가 점점 줄어들고 있는 것이다. 아울러 향사에 대한 인식의 변화도 의례수행집단의 유지에 불리하게 작 ... Like most confucianist rituals, the passing of time inevitably changed Rites of Seowon. In the case of the Dosan Seowon, the Chooksi(丑時) which originally took place between 1 and 3 a.m. was changed to 11 a.m. as of 2009 and the duration of the ritual was shortened from two nights and three days to one night and one day. This change took place because compared to the agricultural traditional society with relatively greater freedom in time, the modern day people sustain themselves by working in jobs that have greater time constraints. Furthermore, this ritual which was previously carried out privately, has been opened to all genders enabling females to pay respects to shrines, which was previously prohibited. There were also changes in the contents of the ritual. Seok- mi-rae(淅米禮) is a ritual where a large wooden bowl full of rice and millet is taken outside the main doors and washed at the faucet outside. However, before the Andong dam was built, this ritual was carried out at the river by boat, in order to add sacredness to the sacrifice that was to be put on the memorial tablet by carrying out the ritual somewhere that is not used by or hidden from most. However, as the river disappeared after the Andong dam was built, the faucet that participants drink water from and wash their hands with was used in the ritual. Thus, it has become difficult to add sacredness to this ritual. However, the tradition of washing the rice without straining it is still being kept as an attempt to preserve sacredness. Si-saeng(豕牲), the examination of sacrifice, usually pigs, was carried out traditionally by bringing a live pig and carrying out saeng-gan-pum(牲看品) and directly killing the pig next to the Go-jik-sa. After the pigs organs and by-products were used as night snacks for participants, however since the amendment in the butchery law in 2009, the ritual has changed to purchasing a frozen pig cut in half by a designated butcher's shop. Thus organs for the night snack are now required to be separately purchased in the market. Like this, although the formalities of the ritual have changed, the contents have been maintained. Like this, the changes in the process or contents of the ritual were mainly caused by external factors, therefore the changes are best described as having been modernized in order to ensure continuance. Ritual groups too are experiencing great changes like all other seowons. The biggest change is the extinction of the scholar selection system(取士制度). The guidelines of the Dosan seowon, Eui-jeol-cho「儀節草」, specifies that upon receiving recommendation from Yean(禮安), the public ministers are to vote and choose scholars. However, this recommendation system has disappeared not only from Yean but also in the likes of Andong, Youngnam and the rest of the country. Therefore, it is no longer a selection or recommendation process but a direct request. In addition, the condition specified in the Eui- jeol-cho that requires a scholar to be “greater than 30 years old that studies literature” was changed to “a Confucian scholar with a ordinary reputation”. Like this, with the disappearance of the scholar selection system, the sociopolitical significance of the Rites of Seowon itself has largely decreased and has also led to relieving the segregation process of selecting sacrifice participants. Behind such change, the following reason lies. First, a majority of Confucinanist rituals including Rites of Seowon require literacy of Chinese traditional characters. This is greatly emphasized in seowons that consider the strictness in process. As a result, the opportunity for modern day people, who lack an understanding in Chinese characters, to participate in rituals is decreasing. Furthermore, the changes in awareness of the Rites of Seowon has made it more difficult for maintaining the ritual group. When Confucianist values prevailed, the Rites of Seowon held a critical position in the societ...