『懲毖錄』 思想史 著述의 時代精神

유성선(Sung-Seon, You)(兪成善) 강원한국학연구원 2019 국제한국학저널 Vol.6-7 No.-

본 논고는 「류성룡의 학문관과 『징비록』의 시대정신 연구」, 『청소년과 효문화』, 2016.03, pp.105-126.과 2019년 5월 31일 진단학회・서울대 규장각한국학연구원의 2019년도 第47회 한국고전연구 심포지엄의 『징비록』의 종합적 검토라는 주제 아래 본인의 주제발표인 「『징비록』 서술의 사상 및 시대정신」(pp.1-10.)을 수정보완했음을 밝혀 둔다. 토론자 및 패널 여러분께서 지적해 주신 사항이 논문을 보완하는데 많은 도움이 되었음을 감사드린다. 또한 졸고인 『유성룡이 들려주는 징비록 이야기』(자음과모음, 2008), 『류성룡과 징비록』(새문사, 2015)의 저본을 리더십의 근간으로 논술하였음을 밝혀 둔다. 본 논문의 차제는, 문제제기/ 학행과 사상/ 인재등용과 리더십의 서술/ 『징비록』의 저술과 시대정신/ 의의와 展望이다. 서애 류성룡은 퇴계 이황의 적전 제자이자 고제로서 조선시대 영남학파의 주류를 차지하고 있다. 류성룡은 난세에 임진왜란을 예측하고 전후 사정을 민심을 통해서 파악한 문무를 겸비했던 유학자이자 경세가이다. 류성룡은 퇴계 문하에서 출현한 도학자이면서도 현실정치의 문제를 처리하는 사회사상을 전개하여 도학적 이론과 사회적 실천의 두 영역을 포괄하고 있었다. 바로 이 점에서 그는 스승 퇴계 이황과는 상당한 차이를 보여 준다. 바로 퇴계 이황은 성명의리지학의 정밀함과 수양공부론의 진실함에서 탁월하지만, 상대적으로 현실사회에서의 적극적인 참여 자세보다는 초야에서 도학을 심화하려는 성격이 강했다고 볼 수 있다. 『징비록』 권 1・2의 16장 중에서 6장이 이순신이 등장하는 장이다. 어떤 장은 크게, 어떤 장은 전부 이순신의 활약상의 서술이다. 바다에서 이순신은 일본의 대군과 큰 싸움만 모두 11번을 싸워 11번 모두 대승을 거둔다. 하늘이 내린 재상 서애 류성룡은 일방적인 강화교섭를 일시에 막고 당파 간에 끊임없는 무고와 비판을 받으면서도 굳건하게 자주국방의식을 지켰다. 『징비록』 사상사 저술의 적절한 인재등용 및 시대정신은 21세기에도 적용가능한 열린 사고와 순기능의 리더십이자, 류성룡의 지혜를 필요로 하는 현재진행형임을 알 수 있다. This study was amended and supplemented 「『Jingbirok』 Idea of Description and Zeitgeist」(pp.1-10.) which is my presentation topic under the subject of comprehensive review for 『Jingbirok』 at the 47th Symposium of Korean Classic Research 2019 for 「A Study on Ryu Seoung-ryong’s academic View and Zeitgeist of 『Jingbirok』」, 『The Adolescents and Filial Piety Culture』, 2016.03, pp.105-126, and The Association of Diagnosis & Kyujanggak Institute for Korean Study of Seoul National University on 31 May 2019. I appreciated the comments of debaters and panelists that have helped me to supplement this paper. It was written the drafts of 『The story of Jingbirok by Ryu Seoung-ryong 』(The Jamo Books, 2008) and 『 Ryu Seoung-ryong and Jingbirok』(Saemoon Book, 2015) which were the basis of the leadership. The table of contents of this paper is composed of problem posing, learning virtue and idea, description of selection of fit persons for higher positions and leadership, writing of 『Jingbirok』 and Zeitgeist, and the significance and prospect. Seoae Ryu Seong-ryong was a leading student of the Yeongnam School in the Joseon Dynasty as a student of T’oegye Yi Hwang and a disciple of great learning and conduct. Ryu Seong-ryong was a Confucian scholar and goo at both literary and martial arts, who predicted the Japanese Invasion of Korea in the turbulent times and understood the post-war situation through public sentiment. Ryu Seong-ryong was a Taoist who emerged under the teachings of T’oegye and also, he developed social ideas dealing with the problems of real politics and embraced two areas of moral theory and social practice. At this point, he showed quite different from his teacher, T’oegye Yi Hwang. Although T’oegye Yi Hwang was excellent in the precision of Neo-Confucianism and the truth of the theory of cultivating mind and learning, he was relatively more inclined deepen Taoism in remote village rather than active participation in real society. The sixth of 16 chapters in Jingbirok volume 1 and 2 is the one in which Lee Soon-shin appeared. Some chapters were largely, and some were descripted all about Lee Soon-shin’s activities. In the sea, Lee Soon-shin fought 11 big battles with Japan s great army and won all 11 big victories. The prime minister from heaven, Seoae Ryu Seong-ryong kept off the unilateral peace negotiation all at once and kept his consciousness of self-reliance of national defense while he constantly got false charges and criticisms by the parties. The proper selection of fit persons for higher positions and zeitgeist in the writing of 『Jingbi-rok』 history of thoughts are an open-mined and the right function of leadership that applicable even in the 21st century, and it is the present progressive form that requires Ryu Seong-ryong’s wisdom.

주자와 간재의 명덕설(明德說) 그리고 역사문화 의식의 차이

황갑연 ( Hwang Gabyeon ) 전북대학교 인문학연구소 2017 건지인문학 Vol.0 No.20

In this thesis, the difference in Ming de between Zhu xi and Gan jae is examined through their oriented Zeitgeist. Zhu xi defines Ming de as xing, and Gan jae does as xin. Because Korea’s Xing Li Xue is based on Zhuxism, some one states his own Ming de accords with Zhu xi no matter he defines Ming de as xing or xin. Gan jae is no exception also. In this paper, I don’t actively discuss about accordance with Gan jae’s Ming de and Zhu xi’s Ming de. It is a meaningful discussion in the academic history, but is not in philosophical way. I think one philosophical ideology has to have the writer’s ideal zeitgeist. In this way, I will not give any positive word to the theory without the writer’s zeitgeist, even though that theory does accord with Zhu xi’s Ming de. I will investigate the reason of the difference in Ming de between Zhu xi and Gan jae through diagnosis of their eras and difference with their own Zeitgeist.

1980년대 신표현주의와 ‘시대정신(Zeitgeist)’: 《시대정신전 Zeitgeist Ausstellung》의 미술사적 의미와 한계

김재원 서양미술사학회 2003 서양미술사학회논문집 Vol.19 No.-

시대정신과 보훈이념의 방향에 관한 연구

김범성 한국보훈학회 2014 한국보훈논총 Vol.13 No.2

Two views for the ideology of national-merit are in contrary positions: the view of ‘protection of state priority’ supports having only ‘protection of state’ for the ideology of national-merit while the view of ‘multiple equal values’ states that ‘national independence’, ‘protection of state’, and ‘democratic development’ possess equal value. However, both views do not fully explain how the ideology of national-merit is based on the historical specificity of Korea. The purposes of the study are to investigate if the immanent values of the ideology of national-merit (‘national independence’, ‘protection of state’, and ‘democratic development’) hold equal value, and to suggest the future direction of the ideology and the policy of national-merit via historical approach. Also, to achieve this purpose, the death of a leader or soldiers, and the massacre of civilians are included in the frame of analysis which are used to classify the era of war of independence(1920-1949), the era of division and cold war(1950-1979), and the era of democratization (1980-2009) - the names which reflect the zeitgeist. The results of this study are as follows: 1) the three immanent values of the ideology of national-merit reflect the historical specificities of Korea, and are based on zeitgeist in the order of ‘national independence’, ‘protection of state’, and ‘democratic development’; 2) the three immanent values of ideology of national-merit hold equal value because for a generation each era had countless number of graceful deaths, which could be a model for our nation and society; 3) a man of national-merit should be a person who do not disgrace even one out of the three immanent values of ideology of national-merit for the people to not feel the paradox of national-merit; and 4) the systems of national-merit must be revised to suit the ideology of national-merit, and the contributors to democratic development like the contributors to the 5.18 democratic movement must be selected as a man of national-merit under a strict criteria. The significance of the study lies on further suggestions of more specific solutions regarding critical agendas related to the ideology of the national-merit, better reflecting historical specificity of Korea compared to the previous researches by founding the historical basis for the immanent values of the ideology of the national-merit within specific history of Korea. Lastly, the limitation of this study is described. 보훈이념에 관해서는 국가수호 한 가지 가치만을 보훈이념으로 삼자는 국가수호 우선론과 민족독립, 국가수호, 민주발전이 똑같은 가치를 지니고 있다는 복수가치 등가론이 상반되고 있다. 그러나 두 이론 모두 보훈이념이 한국역사의 특수성에 어떻게 근거하고 있는지에 관한 충분한 설명을 하지 못하고 있다. 본 논문은 보훈이념의 내재적 가치인 민족독립, 국가수호, 민주발전이 동등한 가치를 지니고 있는지를 역사적 접근방법에 의하여 규명하고, 이에 근거하여 보훈이념과 보훈정책의 방향을 제시하는 것을 연구의 목적으로 삼았다. 그리고 이를 위해 지도자의 죽음, 군인의 전사, 민간인 집단학살을 연구의 분석 틀로 삼고, 이에 근거하여 독립전쟁 시대(1920-1949), 분단냉전 시대(1950-1979), 민주화 시대(1980-2009)로 구분하였다. 본 연구의 분석결과 다음과 같은 결과가 도출되었다. 첫째, 보훈이념의 세 가지 내재적 가치는 우리 역사의 특수성을 반영하여 민족독립-국가수호-민주발전의 순으로 시대정신에 근거하고 있다. 둘째, 각각의 시대는 충분한 시간동안 국가와 사회에 귀감이 될 만한 수많은 사람들의 죽음이 있었기 때문에 보훈이념의 세 가지 내재적 가치는 동등한 가치를 지닌다. 셋째, 국가유공자는 국민들이 보훈의 역설을 느끼지 않도록 보훈이념의 세 가지 내재적 가치가 하나라도 훼손되지 않은 사람을 선정해야 한다. 넷째, 국가유공자의 체계를 보훈이념에 맞게 재정비하고, 5.18민주화유공자 등의 민주발전 유공자는 일정한 기준에 의하여 국가유공자로 지정한다. 다섯째, 민간인 집단학살에 관련된 군인은 전범자로서 국립묘지에 안장되어서는 안 된다는 것이다. 이러한 결과를 토대로 본 연구에서는 시대정신에 기반한 향후 보훈이념의 방향에 대해 논의하였다.

청년정책의 전망과 방향성에 대한 제언

최순종 한국청소년학회 2019 청소년학연구 Vol.26 No.1

The purpose of this study was to investigate the contents of law and policy for young people, aiming at depicting prospects and proposing directions for the Korean society’s young people policy. The investigation is based upon the theoretical framework of individuality and sociality of the zeitgeist in the development phase of the Korean society. The required policy in this development phase implies the support of young people’s personal development as well as the promotion of their social contribution and responsibility. However, the current Korean policy for young people merely focusses on the aspect of the support of young people’s personal development. The perspective suggested in this article aims at the conjunction of the facilitation of young people’s social contribution by promoting their social participation on the one hand and the implementation of their personal values and competences on the other hand which as a result enables an equilibration of the individuality and sociality of the zeitgeist. 본 연구는 최근 논의되고 있는 청년기본법안과 청년정책에 대한 내용분석을 통해 한국사회의 청년정책에 대한 전망과 정책의 방향성에 대해 제안하고자 한다. 이를 위해 본 논문은 우선 한국사회의 발전단계에서 요구되는 시대정신의 개인성과 사회성이라는 이론적 틀을 중심으로 이에 부합하는 청년정책의 방향을 제시했다. 한국사회에서 청년에 대한 사회적 기대는 바로 ‘사회가 추구하는 시대정신의 실천을 위한 책임의 주체이자 동시에 지원을 받을 권리의 주체로서의 청년’이라고 할 수 있다. 그러나 현재 추진되고 있는 청년기본법안과 청년정책의 방향은 사회구성원으로서 청년의 사회적 책임과 기여보다는 청년 개인에 대한 지원에 집중된 문제를 지니고 있다. 본 논문이 제안하는 청년정책의 방향은 청년의 개인적 가치의 실현기회를 부여하고 지원하는 정책, 사회구성원으로서의 책무를 실천할 수 있도록 지원하는 정책, 그리고 이를 위한 사회참여의 기회를 제공하는 정책이어야만 한다. 이와 같이 개인적 가치실현을 위한 지원과 사회적 기여의 참여기회를 제공함으로써 시대정신의 개인성과 사회성이 균형을 이룬 청년정책의 실천이 가능하다.

조위(曺偉) 시(詩)에 나타난 15세기(世紀) 후반(後半)의 관인상(官人像)과 그 의미

김창호 ( Chang Ho Kim ) 한국한문고전학회 2012 漢文古典硏究 Vol.25 No.1

The purpose of this article is to examine images of the 15th century`s bureaucrats in Jo Wi`s poems, and what implications they have with changes of zeitgeist in the early Joseon period. There were two bases of the formation of Jo`s images of bureaucrats. One is his brother-in-law and teacher, Kim Jong-jik, who woke up Jo about the importance of the exploration and practice of the radical ideologies of Confucianism, and expected him to open a new age on the basis of such an ideological orientation. The other is his uncle (his father`s cousin) Jo Seok-mun, who got Jo Wi to recognize himself as a member of a Hungu family in capital society, and helped him to be equipped with capital-cultural features in his early days. The `images of bureaucrats` not only meant ideal points toward which officials who assisted the king and govern people should be oriented, but also directly refer to directions in which they disciplined themselves and established their practice on the ground of the evaluation of the times. Jo`s images of bureaucrats can be summarized generally in two dimensions. In one dimension, they are ``officials assisting the lord in the reign of peace`` in the days of King Seongjong, which the poet himself regarded as the reign of peace. This was a reflection of his confidence in the times or optimistic thoughts, and the officials in those images appeared to vow to fulfill their responsibilities in keeping the time of prosperity. In the other dimension related with neo-bureaucratic consciousness, they were ``officials maintaining morality on the basis of self-regulation.`` In particular, they put priority on public welfare, and were willing to criticize political situations at that time. The parallelism between the two images of bureaucrats in Jo Wi`s poems well reflect the aspects of the middle and late 15th century, in which politics, scholarship, and power began to move from Hungu to Sarim. This can be accounted for on the side of changes of zeitgeist.

모방 혹은 시대정신: 현대 회화에 나타난 전쟁

최영진 (사) 한국전략문제연구소 2022 전략연구 Vol.29 No.1

The basic goal of the war picture is the record of war. In this regard, the war picture is unlikely to deviate significantly from the essential function of selective representation of war. It is inevitably political in that it should reflects the national position of the country ordering paintings or the artist producing them. However as seen earlier, the war picture goes beyond just political representation and expresses the nature of the war. Impressionist painting style, which paid attention to changes in light, clearly reveals the nature of World War I, while Picasso’s cubist painting, Guernica, shows well the tragedy of strategic bombing on Guernica. Lege’ machanicalistic work, depicts the nature of the Battle of Stalingrad, which was dominated by machines and rebars. These war paintings do not simply end with political representation of war, but are also showing the essential nature of war. 전쟁 그림의 기본적인 목표는 전쟁의 기록이다. 그런 점에서 전쟁 그림은 전쟁의 선택적 재현이라는 본질적 기능에서 크게 벗어나지 못할 것으로 생각된다. 그러나 전쟁 그림은 단순히 정치적 재현을 넘어 해당 전쟁의 본질을 표현하고 있다는 점에 주목할 필요가 있다. 빛의 변화에 주목했던 인상주의 화풍에는 빛의 파괴력이 지배했던 제1차 세계대전의 본질을 잘 드러나 있다면, 몰개성적인 초현실주의 작품에는 기계과 철근이 지배했던 스탈린그라드 전투의 성격이 상징적으로 묘사되어 있다. 이러한 그림들은 전쟁의 재현이라는 기본적 목표에 충실하지만, 전쟁의 본질적 성격을 앞서 보여준다는 점에서 전쟁을 이해하는 데 있어 독특한 의미를 지니고 있다.

페터 춤터 건축에서 나타난 건축의 존재방식에 관한 연구

이명재 대한건축학회지회연합회 2009 대한건축학회연합논문집 Vol.11 No.2

The purpose of this study is to make an analysis of Zumthor's works from the perspective of ontological theory. This thesis start from the study of ontology which is on the center of the transition of architectural ideas in Zumthor's works. This study explicated that his works could be analyzed from the perspective of ontological theory after his concepts on the relationship between buildings and surroundings, architectural materials and tectonics, zeitgeist. In this study, my interest in Tectonics is not merely to examine its architectural thought and value, but to focus on what meaning and perspective it can give contemporaries. While our energy is exhausted owing to modern architects' or theoreticians' based interpretation of the social phenomena and pedantic theories. Tectonics gets us to shed new light on the essence of architecture and helps concretize our view on autonomy in architecture.

내암 정인홍의 출처와 경세사상

권인호 ( Kwon In-ho ) 남명학연구원 2019 南冥學硏究論叢 Vol.24 No.-

이 논문의 핵심은 내암(來庵) 정인홍(鄭仁弘(1535~1623)의 출처(出處)와 경세(經世)사상이다. 당시의 시대상황이 훈척파와 사림파의 갈등으로 사화와 당쟁이 일어났다. 이어서 임진왜란과 인조반정 그리고 병자호란으로 이어지는 내우외환의 시기였다. 정인홍은 스승인 남명(南冥) 조식(曺植, 1501~1572)의 출처大節)를 특별히 칭송하였다. 그러면서 그 자신의 출처를 실천하는데 기준으로 삼았다. 또한 선배학자들의 문묘종사(文廟從祀)에 대해서도 출처로서 조식과 비교하면서 비판하였다. 그의 경세사상은 유교의 민본정치 사상의 수기치인(修己治人)을 중심이념으로 하였다. 이것은 『대학』의 중심사상으로, 유교의 이상적인 평화로운 세상인 대동(大同)사회로 지향하는 것이다. 광해군의 대동법 실시는 공물(貢物)폐해와 서리(胥吏) 망국론을 주장한 남명학파의 경세론이다. 정인홍은 임진왜란 때에 나라에서 임명한 의병대장을 사임하면서 올린 상소문에서, ‘오늘날 상황은 사람이 중병에 걸린 것과 같다’고 하였다. 동서고금의 역사는 나라가 망할 때 외침뿐만 아니라, 내부적인 정치상층부의 부정부패와 민심의 이반과 분열이 더 큰 원인이라는 것을 정인홍은 주장하였다. 사상이란 ‘시대의 산물’이고, 특히 철학이란 ‘시대정신의 정화(精華)’이다. The essence of this paper is Nae-am Jeong In-hong(鄭仁弘, 1535~1623)'s administration(經世) thought and Idea of obtaining and retiring(出處). In that times, conflicts between Huncheokpa and Sarimpa led to calamities of scholars and party strifes. The later era was a period of troubles both at home and abroad, such as Japanese Invasion in 1592, King Injo Restoration and Manchu Invasion in 1636. Jeong In-hong especially praised his teacher, Nammyeong (南冥) Cho shik(曺植, 1501~1572) in terms of the idea of obtaining and retiring. And then, he used the attitude of the teacher as a basis for practicing his idea of obtaining and retiring. Moreover, He criticized the enshrinement of confucian Scholars in Munmyo(文廟宗祀) of senior scholars in comparison with Cho Shik in terms of obtaining and retiring. His administration thought was based on the idea of "self-cultivation and governing people(修己治人)" that was the main political thought of people based-on in Confucianism. This was the central idea of Great Learning, which aimed at the 'Daedong(大同) society', the ideal and peaceful world of Confucianism. The implementation of Daedong-Law in Gwanghaegun period was based on the administration thought of Nammyeong School who advocated abusing on tributary payment and the idea of ruining country by deputies. He resigned from the patriotic army chief who was appointed in the country during the Japanese Invasion, saying, "Current situation is like a man suffering from serious illness". In examining the history of East and West, Jeong In-hong insisted that not only the external invasion but also the internal corruption of the upper echelons and the dissent of the people are more likely to cause the country to collapse. Thought is "the product of the times", and philosophy is especially "the essence of Zeitgeist".

시대정신(時代精神)과 유교의 역할

이상호 ( Lee Sang-ho ) 동양철학연구회 2017 東洋哲學硏究 Vol.91 No.-

The purpose of this study is to present the role of Confucianism that can overcome the limitations of zeitgeist after examining the zeitgeist that is proposed as a way to diagnose and solve the problems facing our society. Confucianism is Confucius` convergence of the thought of `Middle Way` that has been formed since the Yao-Shun period. Confu in the Chun Qiu period presented a prescription called `humanity (仁)` that can overcome the confusion of the world. And throughout the period of the Warring States, Mencius tried to overcome the limitations of thoughts of Yangzi and Mozi with humanity and justice (仁義). From the Han dynasty to the Tang dynasty, the exegetical studies that formed the mainstream of thought history were needed to gain an accurate understanding of the lost scriptures. However, it has not been able to study the whole truth of scriptures in depth, and it has limitations that it cannot adapt to new social changes. After bathing in Tao ideology and introducing Buddhism, it was pushed out of the mainstream of thought history. During the Sui-Tang period, Taoism and Buddhism became overly flourishing, resulting in a lot of malaise. As the malaise of Buddhism and Taoism surfaced, Hanyu developed a Buddhism exclusion movement from the perspective of Confucian, and Igo tried to overcome the merits of Buddhism by systematizing the Confucian theory of the Unity of Nature and Man. After that, in the Sung period, Juyeomgye - Janghweonggeo - Sogangjeol - Jeongmyeongdo & Jeongicheon - Zhu, etc. established the philosophical theory to overcome the malaise of Taoism and Buddhism through the practice of humanity and justice (仁義) and metaphysical interpretation of Confucianism scriptures. Korea was no exception. Sung Confucianism was imported and healed the problem when Goryeo Buddhism was deviated from Buddha`s teachings and Buddhism`s original purpose and failed to heal pain and wounds required by the age. After Sung Confucianism failed to solve the problems of the times, Shilhak came to present realistic alternatives after the Imperial Japanese Invasion of Korea in 1592. At present, Confucianism is inferior to other religions in terms of population in our society. However, as the figures of Great King Sejong, Shin Saimdang, Yulgok, Toegye, and Admiral Lee Sun-shin, etc. which are decorating the Korean currency are all closely related to Confucianism, it cannot be denied that Confucianism still has much influence on our society as a whole. Based on the love for the parents and the warm love for the people, in the point that it sympathizes with the pain of others and feels sick, gets angry with injustice, realizes justice, cares for the socially weak, and shows wisdom to realize humanity-justice-courtesy (仁義禮), courteous listening (敬聽) meaning that when talking with other people, you look at the other side with your eyes, listen to the other person`s ear, attitude of doing everything in one`s best, the pursuit of wealth (富) that will match the righteousness based on the mind that loves others without accumulating riches, knowing how to collect wealth in righteous ways, also knowing how to donate or use for the people around you, and Mencius`s revolutionary succession that they can be replaced at any time if politicians fail to realize justice and violate public opinion, all of which are precious mental assets that are desperately required in this age. In that respect, it is expected that Confucianism can overcome the limitations of zeitgeist in Korean society that is oriented toward a democratic society, and seems to be able to faithfully carry out its role as a cure.