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이광우 한국서원학회 2020 한국서원학보 Vol.10 No.-
From the Sahak institutions existed in the traditional era, the most complete system could be found in Seowon that emerged in the mid-16th century. During the Joseon Dynasty, Seowon supplemented the public domain of Gwanhak(官學) and undertook the role of the hub to uphold the ruling ideals to the local communities. To the present time, emergence of Seowon is understood as the outcome of the growth of Jaejisajok(在地士族) class and advancement of Neo-Confucianism. Therefore, under this thesis, the view point is broadened to set the premises that the tradition of prolonged Sahak led the emergence of Seowon in a way of taking a look at the flow of ancient and medieval Sahak from the ancient times to the time leading up to the emergence of Seowon. The concept of Sahak was emerged when the community education was dissipated with the appearance of the classes in the ancient times. Thereafter, in the process of establishing an central integrated ancient state, each dynasty maintained the local and individualistic education system to prepare the human talent screening system together with the establishment of the Gwanhak, and through the in the education institution and education system such as, Gyeongdang(扃堂) and Hwarang(花郞) System established in the process, the trace of the ancient Sahak could be confirmed. After the medieval era, with Confucius studies settled as the ruling ideals, the Gwanhak system was connected to operate the national examination system. Accordingly, the Sahak institutions were facilitated for the group of government elite class of central and local regions to take advantageous position in the competition for the national examination. During the Goryeo Dynasty, there were 12-do of Sahak including Munheongongdo(文憲公徒) in operation at the central region while the rural area had the Sahak institutions established by the literature men secluded for avoiding the uprising after the Musinjeongbyeon. In early times of the Joseon Dynasty, the government attempted to control the rural Sahak in order to maintain the local Gwanhak. However, there were a number of side-effects that the Sahak policy was shifted toward the direction to acknowledge the role of Sahak and encourage such academic field. While doing so, the private scholars emerged in the late 15th century paid attention to the Sahak institutions as the place of acquisition and practice of Neo-Confucianism ideals. Furthermore, at the turn of the 16th century, Seowon was mentioned as a model for Sahak by the government servants and officials. As such, with the call for new Sahak institutions to supplement the lackadaisical Gwanhak under the shifting status of Sahak to gain the identify with the government and its surroundings, Seowon that was equipped with the functions for education and edification emerged in the mid-16th century. 전통시대 존재했던 사학기관 중 가장 완숙한 체계를 갖춘 것은 16세기 중반에 출현한 書院이다. 조선시대 동안 서원은 官學의 공적 영역을 보완하였으며, 통치이념을 지역 사회에 闡揚하는 중심지 역할을 하였다. 지금까지 서원 출현은 재지사족 층의 성장과 성리학 발전의 결과물로 이해되고 있다. 이에 본 논문에서는 시각을 넓혀 유구한 사학의 전통이 서원 출현을 이끌어 내었다는 전제 하에 상고시대부터 서원 출현 직전까지 우리나라 고·중세 사학의 흐름을 살펴보았다. 사학의 개념은 상고시대 계급의 출현으로 공동체 교육이 분열되면서 등장하였다. 이후 중앙집권적 고대 국가 성립 과정에서 각 왕조는 토속적이었고 개별적이었던 교육 체계를 정비하여, 관학 설립과 함께 인재 선발 시스템을 마련해 나갔는데, 그 과정에서 성립된 扃堂과 花郞制度 같은 교육기관 및 교육체계를 통해 고대 사학의 흔적을 확인 할 수 있다. 중세 이후에는 유학이 통치이념으로 자리매김하면서, 관학 체계도 과거제도와 연계되었다. 이에 과거 시험 경쟁에서 우위를 점하고자 하는 중앙과 지방의 관료예비군 층에 의한 사학기관이 활성화되었다. 고려시대 동안 중앙에는 文憲公徒를 위시한 私學 12徒가 운영되었으며, 지방에서는 무신정변 이후 난을 피해 은둔한 文人들이 사학기관을 설립하였다. 조선초기 정부는 지방 관학을 정비하기 위해 지방 사학을 통제하려 했다. 그러나 여러 부작용이 지적되었기에 사학의 역할을 인정하고 장려하는 방향으로 정책을 선회하게 된다. 그런 가운데 15세기 후반 등장한 士林 세력은 성리학적 제 이념의 체득과 실현처로 사학기관을 주목하였다. 나아가 16세기에 이르러서는 공신 계열 관료에 의해 사학의 모범으로 서원이 거론되었다. 사학의 위상 변화 속에 정부 내외에서 부진한 관학을 보완하는 새로운 사학기관의 필요성에 대하여 공감대가 형성되었고, 이러한 흐름 속에 16세기 중반 교육·교화 기능을 겸비한 서원이 출현하였던 것이다.
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Formation of the Minganhak and Modern Magazines in Colonial Korea: Focused on the Case of Gaebyeok
한기형 한국학중앙연구원 한국학중앙연구원 2009 Korea Journal Vol.49 No.1
This paper aims to examine the influence of the minganhak on the formation of knowledge culture in colonial Korea. The conflict between the gwanhak and the minganhak was pervasive across the Japanese empire. In Japan, the gwanhak meant official academism contributing to the nation’s goal of economic wealth and military strength, whereas the minganhak meant to pursue universal values and academic diversity. In colonial Korea, however, the two types of academism had different characteristics from the Japanese counterparts. The gwanhak in the colony meant the learning concerned with colonial policies, namely, partial but intensified form of the gwanhak in the metropole, whereas the minganhak in the colony was the imagined form of the gwanhak as role and system to run modern state. The colonial minganhak was marked by the continued political endeavor to remind the readers of the lost sovereignty and its resurrection. In colonial Korea in the 1920s, the magazine Gaebyeok functioned the foremost agency in forming and developing the colonial minganhak. This paper aims to examine the influence of the minganhak on the formation of knowledge culture in colonial Korea. The conflict between the gwanhak and the minganhak was pervasive across the Japanese empire. In Japan, the gwanhak meant official academism contributing to the nation’s goal of economic wealth and military strength, whereas the minganhak meant to pursue universal values and academic diversity. In colonial Korea, however, the two types of academism had different characteristics from the Japanese counterparts. The gwanhak in the colony meant the learning concerned with colonial policies, namely, partial but intensified form of the gwanhak in the metropole, whereas the minganhak in the colony was the imagined form of the gwanhak as role and system to run modern state. The colonial minganhak was marked by the continued political endeavor to remind the readers of the lost sovereignty and its resurrection. In colonial Korea in the 1920s, the magazine Gaebyeok functioned the foremost agency in forming and developing the colonial minganhak.
KCI
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