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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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The objective set in this article, is to acquire proper understanding of the nature of royal lectures which were arranged during the ending days of the Goryeo dynasty when Neo-Confucianism was introduced to the Goryeo society, by examining the contents of the lectures provided by Lee Saek at the Seoyeon/書筵 sessions arranged with the presence of the King. Also, in this article those aspects are compared to those of the lecture sessions of the middle period of the Goryeo dynasty, and the early days of the Joseon dynasty.
During the latter half period of the Goryeo dynasty, the efforts to arrange and maintain royal lecturing sessions were strengthened. Neo-Confucianism called for returning to the original efforts and philosophical questions of Confucianism. Those efforts regarding the Seoyeon lectures were part of the people's determination to reinstate a particular pattern of politics involving King and the Vassals(君臣政治) that had originally been pursued by Confucianism in the early days.
Lee Saek was named to be the teacher(師傅) to King Wu-wang. He intended to teach him the Neo-Confucian version of the King's role and duties, and tried to lead him to become the leader of a peaceful era which would hopefully resemble the time of Emperors Yo and Sun(堯舜).
Lee Saek lectured the meanings suggested inside the <Taebaek/泰伯> chapter to King Wu-wang, and instructed him to bring the theories(discussions) of Seonghak-ron/聖學論 and the principles of morality(德) and humanity(仁) to his ruling of the real world. He also swore himself to become like Taebaek and Jugong/周公, who did everything they could do to fulfill their role as loyal vassals.
The Seonghak-ron/聖學論 theory(argument) of Lee Saek emphasized personal character-building exercises(修養). Quoting the 8 directives from『Daehak/大學』, he argued that one must understand the nature of things and the roles that a person should fulfill, and then go on to maintain discipline in one's household(齊家), create authority in one's country(治國), and finally establish an order in the universe(平天下). Lee Saek's view of the concept of Gunja/君子(master figure)[君子觀] required the individuals' acquirement of complete morality, and was different from those of Ju Hi/朱熹 or Jeong Do Jeon/鄭道傳 who labelled particular political persons or factions as either Gunja/君子 figures or Soin/小人 figures and launched criticism and denouncement upon them accordingly.
Lee Saek's Seoyeon lectures were different from the Gyeongyeon/經筵 lectures of the middle period of the Goryeo dynasty, in which Five Classical texts(Oh-gyeong/五經) were read(mirroring the influences from Han/漢 and Dang/唐 Confucianism). In those sessions, other heretical texts such as『Noja/老子』were also consulted without reluctance, and Buddhist theories were freely discussed. His lectures were also different from the Gyeongyeon lectures that were officially established during the early days of the Joseon dynasty. In those days the『Daehak Yeoneui』text, which contained Neo-Confucian discussions regarding the role of the King, was selected as a main text and the so-called Seonghak/聖學 Gunju/君主 discussions became a norm in those sessions.
Lee Saek's Seoyeon lectures did mirror the Neo-Confucian view of the role of the King, and also suggested the norm of Gunju Seonghak/君主聖學(ideal form of the King's studies). But due to the lack of institutional stability and frequent interruptions, his efforts did not succeed in reaching the original goal. Yet in those sessions, the discussions among Neo-Confucian scholars and theories suggested in『Noneo Jibju/論語集註(Annotated version to Noneo, which contained annotations created by Juja/朱子)』were debated, and the participants were provided with the opportunity to learn and understand Confucian discussions of the King's role and duties.
During the latter half period of the Goryeo dynasty, the efforts to arrange and maintain royal lecturing sessions were strengthened. Neo-Confucianism called for returning to the original efforts and philosophical questions of Confucianism. Those efforts regarding the Seoyeon lectures were part of the people's determination to reinstate a particular pattern of politics involving King and the Vassals(君臣政治) that had originally been pursued by Confucianism in the early days.
Lee Saek was named to be the teacher(師傅) to King Wu-wang. He intended to teach him the Neo-Confucian version of the King's role and duties, and tried to lead him to become the leader of a peaceful era which would hopefully resemble the time of Emperors Yo and Sun(堯舜).
Lee Saek lectured the meanings suggested inside the <Taebaek/泰伯> chapter to King Wu-wang, and instructed him to bring the theories(discussions) of Seonghak-ron/聖學論 and the principles of morality(德) and humanity(仁) to his ruling of the real world. He also swore himself to become like Taebaek and Jugong/周公, who did everything they could do to fulfill their role as loyal vassals.
The Seonghak-ron/聖學論 theory(argument) of Lee Saek emphasized personal character-building exercises(修養). Quoting the 8 directives from『Daehak/大學』, he argued that one must understand the nature of things and the roles that a person should fulfill, and then go on to maintain discipline in one's household(齊家), create authority in one's country(治國), and finally establish an order in the universe(平天下). Lee Saek's view of the concept of Gunja/君子(master figure)[君子觀] required the individuals' acquirement of complete morality, and was different from those of Ju Hi/朱熹 or Jeong Do Jeon/鄭道傳 who labelled particular political persons or factions as either Gunja/君子 figures or Soin/小人 figures and launched criticism and denouncement upon them accordingly.
Lee Saek's Seoyeon lectures were different from the Gyeongyeon/經筵 lectures of the middle period of the Goryeo dynasty, in which Five Classical texts(Oh-gyeong/五經) were read(mirroring the influences from Han/漢 and Dang/唐 Confucianism). In those sessions, other heretical texts such as『Noja/老子』were also consulted without reluctance, and Buddhist theories were freely discussed. His lectures were also different from the Gyeongyeon lectures that were officially established during the early days of the Joseon dynasty. In those days the『Daehak Yeoneui』text, which contained Neo-Confucian discussions regarding the role of the King, was selected as a main text and the so-called Seonghak/聖學 Gunju/君主 discussions became a norm in those sessions.
Lee Saek's Seoyeon lectures did mirror the Neo-Confucian view of the role of the King, and also suggested the norm of Gunju Seonghak/君主聖學(ideal form of the King's studies). But due to the lack of institutional stability and frequent interruptions, his efforts did not succeed in reaching the original goal. Yet in those sessions, the discussions among Neo-Confucian scholars and theories suggested in『Noneo Jibju/論語集註(Annotated version to Noneo, which contained annotations created by Juja/朱子)』were debated, and the participants were provided with the opportunity to learn and understand Confucian discussions of the King's role and duties.
목차
머리말
1. 서연에의 참여와『논어』강의
2. 서연 강의의 특징 : 군주 성학과 군자의 등용
맺음말
Abstract
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