군자유종(君子有終)의 교육적(敎育的) 함의(含意) : 퇴계(退溪) 고종기(考終記)를 중심(中心)으로

이인철(In Choul Lee) 퇴계학부산연구원 2011 退溪學論叢 Vol.17 No.-

인간의 삶은 양면성을 지닌다. 즉 인간은 삶과 죽음이라는 양면성을 지닌 존재다. 대부분의 사람들은 삶(生)의 의미를 긍정적인 개념으로, "죽음"이라는 의미를 부정적인 개념으로 바라본다. "태어남"이 무의지로서 주어지는 것이라면, "죽음"은 인간의 의지적 요소가 개입될 여지가 충분히 가능하다. 그렇다면 삶과 죽음의 갈림길의 순간에서 인간의 모습이란 어떠해야 하는가. 결국 生에 대한 마지막 귀결점은 死이며, 단순한 死가 아닌 아름다운 死가 되어야 그 삶의 평가도 긍정적이 될 것이다.본 연구의 목적은 조선시대 거유(巨儒) 퇴계의 고종기(考終記)를 토대로삶의 아름다운 마무리를 재조명해 보고자 한다. 사실 퇴계 考終記에 대한기록은 아주 간략하다. 하지만 우리는 퇴계의 삶의 마무리와 죽음에 임하는 태도를 통해서 삶과 죽음의 진정한 의미를 발견할 수 있을 것이다. 첫째, 삶과 죽음에 대한 긍정적 가치관이다. 흔히 "삶의 부정=죽음의 긍정, 삶의 긍정=죽음의 부정"이라 생각하기 쉽다. 하지만 이는 모순된 사고이다. 삶의 애착이 死의 추함을 유발하고, 삶의 부정이 무의미한 死를 유발함은 분명 잘못된 사고이다. 生의 회피수단으로 死가 등장해서는 안 된다. 이런 사고를 "生의 긍정=死의 긍정, 生의 부정=死의 추함"으로 전환되어야만 한다. 삶을 아름답고 소중하게 간직하고 지켜온 사람만이 죽음에 직면하여 아름다운 마무리(善終)를 할 수 있을 것이다. 둘째, 채움과 비움의 적절한 調和이다. 현대인들은 보다 더 많은 물질적 풍요를 갈구한다. 타인보다 더 많은 재력과 권력, 인간관계 등을 확보하고자 쟁탈의 현장 속에서 허덕이고 있다. 하지만 흔히 하는 말로 인생은 空手來空手去이다. 生의 출발에서도 빈손이었으니 死로 되돌아감도 빈손이니 이 얼마나 공평하지 아니한가. 물론 사회라는 시공간 속에서 경쟁과 화합은 필연이다. 이 둘 사이에는 적절한조화가 요청된다. 비관자살의 대부분은 채움과 비움의 부조화의 결과이다. 인간은 천지자연 속에서 그 가치를 인정받는다. 자연의 순리에 맞게 살아가는 삶의 자세가 현대를 살아가는 우리들에게 절실히 요구되는 것이다. The life of a human being is two-faced. Namely, humans are entities who possess the duplicity of life and death. The majority of them, however, view life as a positive concept, and death as something more negative. While birth is given in the absence of an individual's intention, it is possible enough for death to involve at least some willful elements. That granted, how should people act when faced with the crossroad of life and death? Recently, our society has seen a sharp rise in the number of suicides, which is becoming a major social problem; for example, teenagers' suicides committed because of their grade, twenties' and thirties' suicides caused by social life, forties' suicides caused by economical problems, and so on. In the end, the terminal point at which life arrives is death, and in order for an individual to receive positive remarks about that life after death, he or she should make sure that the final destination should not be death in vain but be sublime death. The purpose of this study is to review on what the beautiful ending of life is, based on the Toe-Gye's Ko-Jong-Gi(考終記), who was the great Confucian in Choson dynasty. In fact, the historical records in the Toe-Gye's Ko-Jong-Gi(考終記) are very simple. This paper, however, tries to examine and seek valuable meanings about life and death through Toe-Gye's Ko-Jong-Gi(考終記) in which his philosophical perspective on ending one's life and greeting death is well revealed, First is the positive value he had on the matter of life and death. Commonly spoken is the dichotomy in which the negation of life is equivalent to the positiveness of death, and the positiveness of life is to the negation of death. However, this is contradictory each other. The idea that the strong attachment toward life causes disgrace of death and that the negation of life leads to incorrect thought is definitely wrong. In addition, it is totally misled to think that death is referred to as a means to evade tough lives. Instead, more constructive than the idea above is the concept that the positiveness of life is that of death and the negation of life is disgrace of death. When facing death, only the people who have sufficiently enjoyed their lives and realized the core of the philosophy of life can end their lives gracefully. Second is the complete harmony between the filling and the emptiness. Our contemporaries have stronger material desires than ever. People are widely engaged in a competitive struggle in which they try to accumulate more wealth, gain power over others, and also communicate with others to keep the relationships in such a situation. However, as a proverb says, life is "Naked came we into the world and naked shall we depart from it". People are born and dead without belongings. That is the life. Competition and harmony is also a natural phenomenon happening in a society where we are living. Adequate balances are also required to maintain the society. Most suicide attempts made are caused by negative views on life, which might be results induced by the unbalance between the filling and the emptiness. Humans' value is recognized for itself in Nature. The attitude of life following the order of Nature is necessary for our contemporaries.

퇴계 고종기(考終記)의 교육적 함의

이인철 ( In Choul Lee ) 한국교육철학회 2011 교육철학 Vol.44 No.-

The life of a human being is two-faced. Namely, humans are entities who possess the duplicity of life and death. The majority of them, however, view life as a positive concept, and death as something more negative. While birth is given in the absence of an individual`s intention, it is possible enough for death to involve at least some willful elements. That granted, how should people act when faced with the crossroad of life and death? Recently, our society has seen a sharp rise in the number of suicides, which is becoming a major social problem; for example, teenagers` suicides committed because of their grade, twenties` and thirties` suicides caused by social life, forties` suicides caused by economical problems, and so on. In the end, the terminal point at which life arrives is death, and in order for an individual to receive positive remarks about that life after death, he or she should make sure that the final destination should not be death in vain but be sublime death. The purpose of this study is to review on what the beautiful ending of life is, based on the Toe-Gye`s Ko-Jong-Gi(考終記), who was the great Confucian in Choson dynasty. In fact, the historical records in the Toe-Gye`s Ko-Jong-Gi(考終記) are very simple. This paper, however, tries to examine and seek valuable meanings about life and death through Toe-Gye`s Ko-Jong-Gi(考終記) in which his philosophical perspective on ending one`s life and greeting death is well revealed, First is the positive value he had on the matter of life and death. Commonly spoken is the dichotomy in which the negation of life is equivalent to the positiveness of death, and the positiveness of life is to the negation of death. However, this is contradictory each other. The idea that the strong attachment toward life causes disgrace of death and that the negation of life leads to incorrect thought is definitely wrong. In addition, it is totally misled to think that death is referred to as a means to evade tough lives. Instead, more constructive than the idea above is the concept that the positiveness of life is that of death and the negation of life is disgrace of death. When facing death, only the people who have sufficiently enjoyed their lives and realized the core of the philosophy of life can end their lives gracefully. Second is the complete harmony between the filling and the emptiness. Our contemporaries have stronger material desires than ever. People are widely engaged in a competitive struggle in which they try to accumulate more wealth, gain power over others, and also communicate with others to keep the relationships in such a situation. However, as a proverb says, life is ``Naked came we into the world and naked shall we depart from it``. People are born and dead without belongings. That is the life. Competition and harmony is also a natural phenomenon happening in a society where we are living. Adequate balances are also required to maintain the society. Most suicide attempts made are caused by negative views on life, which might be results induced by the unbalance between the filling and the emptiness. Humans` value is recognized for itself in Nature. The attitude of life following the order of Nature is necessary for our contemporaries.

퇴계(退溪) 『성학십도(聖學十圖)』와 생태주의(生態主義) 교육원이(敎育原理) : 상(上) 5도(圖)를 중심(中心)으로

이인철(In Choul Lee) 퇴계학부산연구원 2010 퇴계학논총 Vol.16 No.-

현대사회는 자본주의라는 사상적 토대위에 과학문명이 지배하는 사회이다. 서구중심의 과학문명은 인간 근원적 욕구를 정당하며 가치 있는 것으로 간주하였고, 인간의 욕구충족을 위해 과학을 도구로 이용하였다. 하지만 여기서 심각한 문제가 발생한다. 즉, 인간 욕구는 무한한 것임에 비하여 과학발달로 인한 물질문명의 발달은 유한적이다. 또한 개발의 대상으로만 생각된 환경은 한 세대만의 전유물이 아닌 다가올 미래세대의 것이기도 하다.여기서 우리 인간은 사고의 전환이 필요하다. 즉 자연과 환경을 단순히 야만으로 간주하여 무분별하게 파괴할 수 있는 대상이 아닌 우리의 생존과 밀접한 관계가 있는 존재임을 인식해야 한다. 인간은 자신을 둘러싼 주변 환경에 관심을 가져야 하며, 일방적인 수탈자가 아닌 자연환경과 상생하는 관계임을 자각해야 한다. 이처럼 생태계가 위기에 처한 현시점에서 학문과 교육의 영역도 생태주의에 대한 관심을 가져야 한다. 이를 위해 생태주의 교육철학의 요청이 필수적이며, 그 방향 모색과 실천을 고민해 보아야 한다.우리는 그 해법을 서구중심주의 관점이 아닌 우리의 전통적인 사상에서 찾아보아야 한다. 한국의 전통사상은 아름답고도 심원한 생태적 지혜를 간단없이 보여준다. 그 사유는 시적(詩的)이자 미학적(美學的)이며, 협소한 인간중심주의를 넘어 인간과 자연, 인간과 만물이 근원적으로 동일한 존재로서 이른바 "생생지리(生生之理: 하늘이 인(人)과 물(物)을 끊임없이 낳은 이치)에 따라 생명의 율동을 구가하고 있음을 강조하고 있다. 그 생각의 움직임은 도구적이거나 조작적 이성(理性)에 익숙한 우리 현대인으로서는 상상하기 어려울정도로 심오하고 근원적이다. 흔히 유학은 인본주의 또는 인간중심주의적 성향을 지닌다고 한다. 하지만 인간중심이라 함은"인간만이 최고"라는 개념이 아니라, 천지자연의 활동에 인간행위가 지대한 영향을 미친다는 것을 의미한다. 조선중기 성리학자인 퇴계(退溪)는 중국의 성리학을 조선에 정착시켜 독창적인 경지로 끌어올린 사상가이다. 退溪는 다양하게 해석된다. 성리철학 특히 이기철학에서 이(理)우위를 주장한 근엄한 사상가요,자연 속에서 자연을 벗 삼아 작시(作詩)하는 시인이요, 제자의 상황과 근기(根器)를 잘 헤아려 이끌어주는 스승이며, 가족에게는 그저 평범한 촌로(村老)일 뿐이다. 그의 사상은 자연 속에서 완성된 것이며, 자연을 통해 심성을 수양한다는 기본구도를 바탕으로 하고 있다.따라서 본고에서는 퇴계 노년의 저작인 성학십도(聖學十圖) 중에서 상(上) 5도(圖)를 중심으로 여태껏 간과해 왔던 퇴계의 생태주의 교육원리를 모색해 보았다. 그 결과 대동(大同)의 원리와 몰입(沒入)의 원리를 도출하였으며, 이를 통해 우리는 "자연도 인간도 홀로 행복할 수 없다."는 사실을 인지해야만 한다. Modern society having its ideological roots in Capitalism is an information society dominated by technology and science. The scientific evolution first started in Western countries has made it justifiable for human beings to pursue their underlying desires.Technology and science has also been used as a tool to satisfy the needs. The problem raised here is that while their needs are infinite,the material civilization developed by technology and science is finite,and thus a "paradigm shift" toward environment is required. Human beings should realize the fact that environment that has long become the subject of exploitation and abuse for humans is not only existing for current generation but also for upcoming one; and that environment should be regarded as an living organism which has enormous effects on humans' lives. In order to bring about such a"paradigm shift", human beings should have much interests in environment surrounding us and reestablish the relationship between human beings and environment. It is not the relation in which one unilaterally takes advantage of the other but the relation through which both mankind and environment co-exist, helping out each other. For these, we need an ecological approach. The concept borrowed from ecology would help us to find a solution to the problem mentioned above. At the time of the ecological crisis human beings are in, the attention to ecology should be paid in both academic and educational area. Ecological education program should be conducted as well. Hence, this paper attempts to seek a solution to the problem from a perspective of Korean Confucianism, especially through Toegye's philosophy, not from Western philosophy.Korean Confucianism embraces profound ecological knowledge. The way of thinking and the language used in the philosophy are poetic and aesthetic. Based on the theory of SaengSaengGiRi(生生之理 ; the principles of nature where all things are born and are being bred),Korean Confucius philosophy emphasizes that humans and things considered as one in the fundamental root are enjoying each other the"movement of life". The principles of nature, of SangSangGiRi(生生之理), are too profound for contemporaries who are so much accustomed to an articulative reason to understand. The principles of nature also exist beyond the domain of the human understanding. It is commonly spoken that Confucianism has such a human-centered philosophy.However, what human-centeredness means here is not to say that humans are the most precious beings, but it means that human behaviors have influences on the activities in the universe.Toegye is considered as a master of neo-Confucianism. He had first introduced neo-Confucianism of China to Korea, and led it originally to take roots in Korean humanities. His philosophy is being as diversly interpreted as his fame and achievements. Toegye himself is also evaluated as various figures; as a grave philosopher putting his emphasis on Li over Ch'i in neo-Confucionism, especially in Li Ch'i philosophy; as a poet writing poems holding communion with nature; as a teacher who understands the situation his students are in and leads them to on the right path in life, taking consideration of their traits; and as an ordinary village senior to his family. In addition, Toegey formulated the system of his thought by what he acquired in the principles of nature, and completed his philosophy.This paper has sought the ecological education presented at Toegye's Ten Diagrams on Sage Learning, especially in top 5diagrams. So far, the ecology paradigm has been neglected in studying Toegye's philosophy. With a new approach, this paper has examined the principles of Great Harmony(大同) and immersion(沒入) in Toegye's philosophy and reached a conclusion that human beings surrounded by nature should try to find a way to co-exist with nature.

성리학과 지행문제

이인철(Lee, In-Choul) 한국교육철학회 2016 교육철학 Vol.61 No.-

Modern society is drowning in a flood of information. Such information has set modern people free acting up to what they say. While an enthusiastic attitude to gain knowledge gives them absolute benefits in their lives, it is not necessarily true that a negative attitude to acquire knowledge causes some disadvantage to their lives. The expansion of knowledge can be successful through education. Immature children become mature through education, and such mature people in society tends to show the consistency of action and knowledge. The purpose of this study is about knowledge and its practice presented in Neo-Confucianism. This study will compare Zhu zi s viewpoint of knowledge and conduct with Wang’s viewpoint, two of whom are the representatives of this problem. Zhu zi s viewpoint is “First knowledge and then conduct”. Wang’s perspective is the unity of knowledge and conduct. However, their viewpoints have something in common as well as something different. First, both, knowledge and conduct, are equally important. Second, a focus on action rather than knowledge is stressed as a final goal to reach. Third, their viewpoints are human-centered philosophy. The problem cannot be discussed without focusing on human. Of course, there exist some different opinions between them. The matter of “the cognition of subject and object” is the first. While Zhu zi emphasizes the division of subject and object, Wang stresses the unity of subject and object. Having, thus, different approaches for the matter, Zhu zi puts more emphasis on human nature as a core logic, but Wang regards human mind as a core logic. The problem of knowledge and conduct is still one of philosophical issues to further study. It seems that modern society ostensibly has less interests in the problem of knowledge and conduct, but if you look closely at many problems in society, the necessity of studying the problem is strongly required. Modern people seem to have trouble acting proactively in their lives. In order to win any competition with others, modern people try to collect tremendous amount of information(knowledge), but they are very careful not to cross the border of illegality. This study is not about returning to the past, but about the unity, or the balance, of the knowledge and conduct.

퇴계의 이단배척과 교육적 함의

이인철 ( In-choul Lee ) 한국교육철학회 2016 교육철학 Vol.59 No.-

The purpose of this research is to study rejecting the heretical(異端排斥) and its meaning with an intent to examining Toe-Gye(退溪) philosophy``s identity and legitimacy. The reason why his rejecting the heretical(異端排斥) is chosen for this research as follows; First, Toe-Gye(退溪) is a legitimate Neo-Confucian scholar who is sure of the legitimacy of the doctrines of Chu-tzu. Second, it is true that the doctrines of Chu-tzu in China was not established in a stable social atmosphere. Third, Toe-Gye’s rejecting the heretical(異端排斥) also tried to differentiate itself from Taoism and Buddism. In the process of differentiation, the Toe-Gye study had become philosophically logic and sophisticated. Accordingly, the study of rejecting the heretical(異端排斥) is both the starting point and the ending point in studying Toe-Gye``s philosophy. The teachings of Wang Yangming are vital in understanding Toe-Gye rejecting the heretical(異端排斥). Toe-Gye criticised the teachings of Wang Yangming in Jeonseumrokppyeon(傳習錄辯; critical argument about the Chuanxilu). In the book, Toe-Gye criticised something about Jaechinmin(在親民) which is in The Great Learning(大學), about Mind is Principle(心卽理), a way to seek for good, about specific explanation to Jieojiseon(至善; to rest in the highest excellence or supreme good), and about Zhixingheyi(知行合一; The Unity of Knowledge and Action). Nonetheless, his criticism shows that he tried to reveal the limitation of Yangmingism. Unlike his attitude to Taoism and other thought, his criticism on Yangmingism was much more severe. The reason is that Mind-Philosophy(心學) in Yangmingism was closer to Buddism even though Yangmingism belongs to Confucianism. Toe-gye``s criticism on Yangmingism seemed to be biased. Toe-gye``s rejecting the heretical(異端排斥) has its meanings from the aspect of consilient. First, it was a trial to build a complete Neo-Confucian idea. Second, clarifying the difference, his rejecting the heretical(異端排斥) had triggered academic debate. Finally, he emphasized the process-oriented attitude, not the outcome-oriented. Hence, the conception of heresy is a matter of right and wrong. In the middle of proving that his own opinions were correct, with process-oriented attitude, Toe-gye tried to draw a conclusion which is completed by modifications, transformation, and consensus.

退溪의 子女敎育論 - 寄安道孫을 中心으로 : 退溪의 子女敎育論

이인철(Lee In-Choul) 한국교육철학회 2007 교육철학 Vol.33 No.-

The purpose of this study is to investigate Toe-Gye"s View of the offspring education. Specially, this subject deals with the letters to his grandson An-Do. We have had a fixed idea about Toe-Gye until now. But in this paper I will consider Toe-Gye as ordinary people like us and parents who bring up offsprings. The conclusions of Toe-Gye"s View of the offspring education are as follows. Toe-Gye"s educational objectives of offspring education are First, cultivating sincere Sun-bi(士, a learned man or a worthy scholar). Sun-bi was the social leading elite in Cho-Sun Dynasty. But he was not called Sun-bi because he was Yang-Ban(兩班, the upper hierarchy in Cho-Sun). He have had deep academic insights and virtuous behavior. Second, cultivating human dignity. When people face each other, they should treat other people with respect regardless of appearance, intelligence, or wealth. It has common parts with the respect for life and philanthropism. Toe-Gye"s educational methods of offspring education are First, the basis of making friends is in learning(以文會友). There are many phrases in his letter that persuade his grandson to attend study meeting, and he also urged his students to go to a study session. Second, teachers and students should develop each other(敎學相長). The position of teachers and students is not eternal and fixed, it can be changed according to circumstances. It is not a one-way downward transmission but extending the range of learning through two-way interaction. Third, education centered on a daily life. The true knowledge should not exist theoretically in the thinking, the completion of learning to be in the real life instead of the closed space or a book. Toe-Gye"s View of the offspring education suggests many things to our educational field as follows. First, lifelong education. Human is the existence that pursues learning from birth to death. Therefore parents have to reflect their own life experience to their children every moment. Second, education by grandparents(隔代敎育). Grandparents should teach their grandchildren. Parents desire many things from their children. If we could transfer the education for children to our grandparents, we could solve not only the problems of old people and collapse of home at the same time but also our filial duty. Third, people-oriented educational objectives. Educational process which is not affiliated with study but emphasized on conversation will make a great contribution to people-oriented education that can take a mutual understanding into consideration.

일반논문 : 교육공간으로서 도산서당과 인성교육

이인철 ( In Choul Lee ) 한국교육철학회 2015 교육철학 Vol.56 No.-

The purpose of this study is to contemplate the implication of Dosanseodang of Toegye as an educational space in humanistic education. So far, Korean education has neglected to pay much attention to the educational environment, especially the physical space. Instead, the economical efficiency has mainly been focused; especially, the spatial efficiency of school buildings which are basic to the educational space. Even though school curriculum and teaching methods are theoretically close enough to perfect, the lack of the educational space results in the failure of education. As an alternative, thus, this study considers Dosanseodang of Toegye in its educational aspect. Dosanseodang had been built in Toegye’s old age, and his philosophy of education was involved in it. Unlike Dosan Seowon, Dosanseodang has a horizontal hierarchy. Its meanings as an educational space are as follows; first is a place for ‘learning to become a sage(We-Gi-Ji-Hak)’; second for ‘enjoying in nature (San-Lim-Gee-Rak)’; and third for ‘beautiful end of life(Gun-Ja- You-Jong)’. With this, the link between Dosanseodang and its place for humanistic education will be also dealt with as follows; first, as a place for a life of meditation; second, for timely life(See-Jung-Juck); and third for a harmonious communication in life. Egression, profundity, concealment are three key words to understand Toegye’s life. Regression is a word that expresses Toegye’s intention hoping to live a cloistered life. Profundity is a practical action of Regression. Concealment is the completion of ‘rural life’ through the consistent interaction of both regression and profundity. Finally, Toegye’s life is to enjoy the united harmony with the earth, the sky and nature