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錢明(Qian, Ming) 한국양명학회 2013 陽明學 Vol.0 No.36
Except for the strong academic Jianghui (gathering for collective learning), there was the “Xiang hui” (the township conference) featured of civilianization and clans in Ming dynasty. At that time, the function of the “Xiang hui”, social administration had exceeded giving lectures and edification. And the characters of academy and elitist had yielded to the civilianization and clans. If we say that the character of the “Xiang hui” was the civilianization, the academy lectures, on the other hand indicated in the character of elitist. However, these two kinds of lectures had the same purpose, which was to advocate moral edification, and to purify society. Another character of Yang-Ming study in this period was the turning and the changing from the elite to the folk, which could be manifested in those areas far from the political center, such as the Jiangyou area and the other periphery areas. And as for the Chinese ideological history on the whole, the main transform was civilianization rather than the intelligence elitist, in spite of the political elite trend existence in the folk transformation of Yang-Ming study. Moreover, it’s probably that the civilianization trend has the subversive implication compared with political elitist.
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전명 ( Ming Qian ) 충남대학교 유학연구소 2014 儒學硏究 Vol.31 No.-
"懷尼是非"又稱"懷尼反目",是指發生在西人黨內的以宋時烈僞首的老論派與以尹拯僞首的少論派之間的黨爭。相對而言,在"懷尼是非"中,尹溫和善意,宋激烈敵對;尹仁厚忠實,宋以老賣老;尹實事求是,宋上綱上線。卽使不論內容之是非,就是光看兩人的行事風格,也能讓人對尹拯産生同情。尹宋對立的根源主要在於雙方思想觀點的不同,所以宋開始時對尹還是以學術批評僞主,雙方的爭論基本上都在學術範圍內進行。但後來宋逐步將思想問題無限上綱,終使兩人的關係由師徒走到敵對。比較而言,尹拯雖屬於栗谷、牛溪系統,但同時也汲取了退溪性理學,幷且開始留意陸王心學,所以尹拯的立場偏向南人,主張調和退溪與栗谷、牛溪,折衷程朱與陸王。而宋時烈則屬於徹底的西人黨。尹向宋提出的挑戰,表現了其不以師徒、地域關係僞界限,而以思想學說僞標準,以及汲取和會通退溪學乃至陸王學的理論勇氣。明淸之際發生在中國的思想轉型,也具有朱陸(王)會通的類似特徵。從這一意義上可以說,明齋學代表了朝鮮思想史上從獨尊朱子到修正朱子、從唯朱子一家到諸家幷據的轉型期的思想特質。 ‘Hoe . Ni argument’, also called ‘Hoe . Ni antagonism’, refers to the party strife inside Seo-in party, between No-ron group with Song Si Yeol as representative and So-ron group represented by Yun Jeung. Relatively speaking, Yun Jeung was considered a figure of goodwill and mild temper while Song Si Yeol was said to be a severe and hostile opponent. Yun Jeung seemed to be tolerant and faithful while Song Si Yeol looked prematurely senile and supercilious. Yun Jeung relied on the reality and makes all his effort to find the truth while Song Si Yeol was somewhat dogmatic. Even if it means ignoring the right and wrong of the contents, when considering the manner they have in handling matters, we cannot but express our sympathy for Yun Jeung. The antagonism between Yun Jeung and Song Si Yeol mainly resulted from different theoretical viewpoints to which the two closely adhered. Thus the critique from Song Si Yeol over Yun Jeung was initially theoretical, and the discussion between them took place fundamentally within the theoretical scope. However Song Si Yeol’s thought was getting more and more dogmatic, hence their relationship was finally changed from master-disciple to rival. About the contrast between the two’s thoughts, it can be said that although Yun Jeung belonged to the school of Yul-gok and U-gye, but at that time he started to receive the Neo-Confucianism of Toe-gye and pay attention to the Philosophy of the Mind of Lu-Wang. Therefore his viewpoint gradually leaned to Nam-in group, and he intended to harmonize the thoughts of Toe-gye, Yul-gok and U-gye, and sought for the compromisebetween Cheng-Zhu’s theory of Li (程朱理學) and Lu-Wang’s theory of Mind (陸王心學). Whereas Song Si Yeol belonged to Seo-in group through and through. The dispute of Yun Jeung against such figure as Song Si Yeol was not obstructed by the master-disciple relationship between them two or the geographic area, but manifested his regard to thought and theories as essential, and his courage to receive and combine his own theoretical position with Toe-gye’s thought as well as Lu-Wang’s theory of Mind. It can be said that, similar to the transitional period between Ming and Qing dynasties in China when the theoretical transformation emerged and the theories of Zhu Xi started to combine with the theories of Lu-Wang, the thought of Myeong-je Yun Jeung showed the theoretical characteristics of a transitional period in Korean history of philosophy when the extreme reverence for the theories of Zhu Xi gradually reduced and there appeared the intention of modifying the theories of Zhu Xi and receiving other schools of thought.
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