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송재소 ( Jae So Song ) 다산학술문화재단 2005 다산학 Vol.- No.6
1. Tasan(茶山) had continuous interests in the Book of Odes[詩經]. He told his sons, repeatedly in letters for his sons, to write poems of four-character following the spirit of the Book of Odes. Actually he himself also wrote poems of four-character, even though they are not large in numbers. 2. Tasan construed `poong(風)` as a satire, which means "dropping a hint, not talking frankly, to make a person learn a lesson for himself." The object of dropping a hint was a king in the first place, and then `father and son`, `king and subject`, `husband and wife`, and `between-friends` in turns. In brief Tasan thought that the spirit of the Book of Odes was a kind of awakening of king to rule a country well, and then awakening of `father and son`, `king and subject`, `husband and wife`, and `between-friends` to have a moral duty as human-being. 3. Tasan concluded that the writer of Gookpoong(國風) in the Book of Odes was a wise man and a virtuous man. This opinion was opposed to that of Zhuzi(朱子) that Gookpoong was a collection of folk songs. A wise man and a virtuous man referred to a royal subject, a good son, a virtuous wife, and a faithful friend. In other words, Tasan thought that the Book of Odes was a collection of poems on human morality sung by a royal subject, a good son, a virtuous wife, and a faithful friend with a pure heart. 4. Though he layed stress on the Book of Odes, Tasan actually did not write so many poems of four-character, unique style in the Book of Odes. He wanted his sons not necessarily to write poems of four-character, but to write poems of realizing the spirit of the Book of Odes. Through emphasizing the poems of four-character, Tasan seemed to express his thought of the nature and effects of poems in a manifestative form by borrowing the authority of the Book of Odes.
송재소 ( Jae So Song ) 다산학술문화재단 2008 다산학 Vol.- No.12
Tasan School refers to a group of scholars whose activities contributed toward the formation, succession, and development of Tasan Studies. Most of these scholars learned from Tasan Tasan Cheong Yagyong and were directly and indirectly related to him. Enormous volumes of Tasan`s writings amounting to 500 books were mostly written or drafted during his 18 years of exile in Gangjin; Tasan`s writings could be accomplished with decisive assistance from his disciples. This type of reciprocal study-writing process led to the formation of the foundation for Tasan Studies. From the viewpoint of the history of Korean scholarship, scholastic activities between the teacher and his disciples in Gangjin hold several significant meanings: First, the foremost connotation is that Tasan Studies formed as a great achievement of silhak (practical learning) from the result of these activities. Second, Tasan Studies was upheld and developed after Tasan`s demise through his disciples` own writings that took after the teaching of Tasan. Therefore, Tasan and his disciples formed a kind of “school” in which their scholastic tendencies that were not limited to the small region of Gangjin and not merely through personal relationships were shared. At that time, Yeonam Bak Ji-won and his coteries were active in Seoul and focused on the learning of practicality and commonwealth, which is another stream of silhak. They deserve to be called “the Yeonam Group” in Seoul, and so do Tasan and his disciples deserve to be called “the Tasan School” in the southern seaside of Gangjin.