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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2001.12
- 수록면
- 3 - 31 (31page)
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초록· 키워드
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Ch'?ngnyang-san(淸凉山) was actually a beautiful mountain, but it enhanced its reputation after Yi U(李?) and Yi Hy?n-bo(李賢輔) began to live there in the late fifteenth century. Especially, Ch'?ngnyang-san became a symbol of Yi Hwang(李滉) after he proclaimed it 'the mountain of our family' in the sixteenth century. Yi Hwang stayed for studying at Paek'un-am(白雲菴) in Ch'?ngnyang-san and in 1553, he called himself Ch'?ngnyangsan-in(淸凉山人, man of Ch'?ngnyang mountain). Yi Hwang went sightseeing at Ch'?ngnyang-san with his disciples in 1555 and 1564. They confirmed their will for the study, comparing climbing with reading because climbing Ch'?ngnyangsan signified an extension of studying, not simply enjoying the beauty of nature. They composed poems following the rhymes in Ungok chap'y?ng(雲谷雜詠) by Chuja(朱子), while climbing Ch'?ngnyang-san in winter according to the precedence that Chuja(朱子) climbed Hy?ng-san(衡山) in winter. It was the expression of manifesting the scholarship of Chuja and will for learning his strong spirit in Ch'?ngnyang-san (淸凉山).
After Yi Hwang died, Ch'?ngnyang-san became the holy mountain of Toegyehak-pa(退溪學派, Toegye school). The younger scholars who followed Toegye compared Ch'?ngnyang-san with Mu'i-san(武夷山) or Ungok(雲谷) and connected the figure of Ch'?ngnyang-san with the will and integrity of Yi Hwang. To clarify the meanings of Ch'?ngnyang-san, Yi Se-taek(李世澤) compiled Ch'?ngnyang-ji(淸凉志) which was a general guide of the natural environment and historic sites of Ch'?ngnyang-san in 1771, depending on Mu'i-ji(武夷志). Later, this book was supplemented by Yi I-sun(李?淳). In addition to the compilation of Ch'?ngnyang-ji, there was a movement to recover the remains of Yi Hwang in Ch'?ngnyang-san. In the eighteenth century, Yi Kwang-j?ng(李光庭) tried to restore Ch'?ngnyang Ch?ngsa(淸凉精舍) but he failed. In 1832, the descendants of Yi Hwang built Osandang(吾山堂), taking a place for study. In 1901, Yi Man-y?(李晩輿) compiled Osan-ji(吾山志) which synthesized the materials of Yi Hwang and Ch'?ngnyang-san.
After Yi Hwang died, Ch'?ngnyang-san became the holy mountain of Toegyehak-pa(退溪學派, Toegye school). The younger scholars who followed Toegye compared Ch'?ngnyang-san with Mu'i-san(武夷山) or Ungok(雲谷) and connected the figure of Ch'?ngnyang-san with the will and integrity of Yi Hwang. To clarify the meanings of Ch'?ngnyang-san, Yi Se-taek(李世澤) compiled Ch'?ngnyang-ji(淸凉志) which was a general guide of the natural environment and historic sites of Ch'?ngnyang-san in 1771, depending on Mu'i-ji(武夷志). Later, this book was supplemented by Yi I-sun(李?淳). In addition to the compilation of Ch'?ngnyang-ji, there was a movement to recover the remains of Yi Hwang in Ch'?ngnyang-san. In the eighteenth century, Yi Kwang-j?ng(李光庭) tried to restore Ch'?ngnyang Ch?ngsa(淸凉精舍) but he failed. In 1832, the descendants of Yi Hwang built Osandang(吾山堂), taking a place for study. In 1901, Yi Man-y?(李晩輿) compiled Osan-ji(吾山志) which synthesized the materials of Yi Hwang and Ch'?ngnyang-san.
목차
Ⅰ. 서론
Ⅱ. 16세기 퇴계와 그 문인들의 청량산 유람
Ⅲ. 퇴계 사후 문인들의 청량산 유람
Ⅳ. 결론
English Abstract
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