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논문 기본 정보
- 자료유형
- 학술대회자료
- 저자정보
- 발행연도
- 2004.10
- 수록면
- 321 - 348 (28page)
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The formation and maintenance of the Kanghwa School had a deep relation with the politics of Late Chosun Dynasty. That was established as a new paradigm of human and society. We can find their intention especially in criticizing on the False and Wrong, They objected to all kinds of the theory of the False and Wrong. And They criticized on the theory of Tao which was distorted to support factionalism, and on the theory of Wang Yangming which had a great possibility of license. Even though that was under a variety of changes, the Kanghwa School had a stable coherence. It asserted that one should attain one's subjective consciousness of human with true mine and that one should live a true and right life.
The scholars of the Kanghwa School accepted Chu Hsi's epistemology on the basis of theory of Wang Yangming, introduced positive academic tradition in Chinese Classics Studies, and adopted even Taoism and Buddhism extensively. Although their efforts to meet the needs and direction of the times made them change themselves, the essential was all the same that emphasizing on the cultivation in one's inner life and substantializing oneself. That was called the theory of the substance.
Lee Kwang-sin had the ideal of the return to the essence with true and right effort and getting substance in his theory, and Lee Kwang-sa assert existence in the nature of substance. Lee Young-ik had the notion of achieving true mind. Lee Si-won, the effort of the true. Lee Sang-hak, the pursuit of substantial mind and universal truth. Lee Keon-chang, the return to the essence. Lee Keon-seung, substantializing mind and affairs. These were consonant with the theory of Wang Yangming that advocated the study on the essence.
But Scholars of the Kanghwa School developed Criticism on the False and Wrong as a major logic of the realities of life. They had made criticism on the False and Wrong directly by utterances and writings of discussion, and indirectly by presenting the ideal of true scholar on the epitaphs. Their aim requiring anguish is said to reject the False and Wrong and establish the ideal human of doing nothing but the true.
The Kanghwa ascholars did not have concrete approach to exercise sovereign power. But they developed their thoughts with the belief in the human nature. They ware not able to utter the contradiction and general problems of society, but they had the intention that correct and reform the wrong with criticizing problems indirectly and with the direction of reformation. Also they denied the False and Wrong the in view of history and of literature without the true mind and emotion. And they insisted independent modernization to overcome the crisis of people against the modernization of policies of the False and Wrong.
While Wang Yangming School in China had the revolutionary thought breaking down the feudal hierarchy that spread among the public, Cheong Che-du and the other scholars did not have thoughts retaining social reformation. But Kanghwa School did understand the enhancing of human subjectivity with great ardor.
The scholars of the Kanghwa School accepted Chu Hsi's epistemology on the basis of theory of Wang Yangming, introduced positive academic tradition in Chinese Classics Studies, and adopted even Taoism and Buddhism extensively. Although their efforts to meet the needs and direction of the times made them change themselves, the essential was all the same that emphasizing on the cultivation in one's inner life and substantializing oneself. That was called the theory of the substance.
Lee Kwang-sin had the ideal of the return to the essence with true and right effort and getting substance in his theory, and Lee Kwang-sa assert existence in the nature of substance. Lee Young-ik had the notion of achieving true mind. Lee Si-won, the effort of the true. Lee Sang-hak, the pursuit of substantial mind and universal truth. Lee Keon-chang, the return to the essence. Lee Keon-seung, substantializing mind and affairs. These were consonant with the theory of Wang Yangming that advocated the study on the essence.
But Scholars of the Kanghwa School developed Criticism on the False and Wrong as a major logic of the realities of life. They had made criticism on the False and Wrong directly by utterances and writings of discussion, and indirectly by presenting the ideal of true scholar on the epitaphs. Their aim requiring anguish is said to reject the False and Wrong and establish the ideal human of doing nothing but the true.
The Kanghwa ascholars did not have concrete approach to exercise sovereign power. But they developed their thoughts with the belief in the human nature. They ware not able to utter the contradiction and general problems of society, but they had the intention that correct and reform the wrong with criticizing problems indirectly and with the direction of reformation. Also they denied the False and Wrong the in view of history and of literature without the true mind and emotion. And they insisted independent modernization to overcome the crisis of people against the modernization of policies of the False and Wrong.
While Wang Yangming School in China had the revolutionary thought breaking down the feudal hierarchy that spread among the public, Cheong Che-du and the other scholars did not have thoughts retaining social reformation. But Kanghwa School did understand the enhancing of human subjectivity with great ardor.
목차
1. 머리말
2. 전근대시기 강화학파의 가학(?學) 비판 양상
3. 근세 국난기 강화학파의 가학(家學) 비한
4. 맺는 말
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UCI(KEPA) : I410-ECN-0101-2009-151-019446625