공자의 효사상을 계승한 율곡의 효철학의 이론체계(1)

김익수 ( Ik Soo Kim ) 한국사상문화학회 2012 韓國思想과 文化 Vol.63 No.-

Yulgok(Yi I:1536­1584) was the man of filial piety of the era with the title of “man of filial piety from cradle”. Throughout his life, he maintained the status of man of filial piety and his thought of filial piety was well established. Although almost all Neo-Confucian scholars of Joseon mentioned the subject of filial piety, Yulgok was the one who established the thought of filial piety. The study of filial piety was a national education and it was sufficient enough to be a scholarly subject. With Toegye, Yulgok brought the Joseon"s Neo-Confucianism at its peak since Sung Dynasty based on the study of filial piety. Confucius, an "Eastern Barbarian", was the one who developed Confucianism from the Korean traditional ancient thoughts of religious studies. Confucius provided Six Scriptures of Confucianism based on ancient Chinese kingdoms including Chou Dynasty. The essence of the scriptures is the ideas of benevolence and filial piety. During the Three Kingdoms period, Confucianism returned to Korea with Five Scriptures of Confucianism and Confucius ideas of benevolence and filial piety were well established and the study of filial piety secured it status strong. At the end of Goryeo Dynasty Neo-Confucianism was introduced to Korea with the emphasis on the study of Four Books of Confucianism. Since then, neo-Confucianism became the “spirit of Korea.” Yulgok published Seonghakjipyo to make Seonjo a philosopher king as a way to fulfill his duty as a loyal government official. In the chapter of Standard Family, Yulgok consider the filial piety and respect as the philosophy for the king"s political ideology. The influence of the Western thought resulted in the collapse of traditional thought and it caused the destruction of traditional humanity. This is why the philosophy of filial piety is necessary for the contemporary politics without philosophy. 율곡(名 이이李珥: 1536-1584)은 출천(出天)의 효자로 어려서부터 “포대기효자”로 유명하였거니와 그의 일생은 효로 점철된 인간상으로 효정신이 너무나 확고하였다. 한국의 유학자들은 누구나 효를 일상으로 언급하였지만 율곡은 “조선조의 효사상”을 정립하였다고 볼 수 있는데 곧, 효학은 국교(國敎)요, 학문으로 성립하기에도 충분하다. 생각해 보면 율곡의 학문은 효학의 기초위에 조선조의 성리학을 송대이후로 퇴계와 함께 높은 산봉우리에 올려놓았다고 할 수 있다. 그런데 율곡사상형성과정을 보면 우리 고유의 뿌리사상인 신교로부터의 원형과 묘맥의 싹을 성장시킨 유교를 집성한 이는 단연 동이인 공자로 우리 고조선의 제후국의 제왕인 요, 순을 조술하고 주나라의 문, 무왕을 헌장하여 집성한 바 이른바 육경이다. 그런데 그 중심이 인효(仁孝)이다. 이는 상고대의 환국의 ‘한인오훈’ 속의 효와 무관하지 않다. 삼국시대에 되돌아온 유교는 오경중심의 공자의 인효학이 정착되어 한국사상사에서의 효학은 그 위상이 아주 높다. 고려말에는 주자학이 전래되어 사서중심의 효교육과 주자학적 효사상은 “한국인의 정신”이 되었다. 그런데 율곡은 선조를 철학적 군주로 이끌기 위해 충군(忠君)의 방법으로 『성학집요』를 제진하였는데 「정가장(正家章)」에서 "효경(孝敬)"을 군왕정치의 효철학으로 올렸다. 그런데 공자의 효사상을 바탕으로 자신의 효철학으로 제진하였는데 서양사상의 수용으로 인간의 바탕이 붕괴된 현대 국가의 철학부재의 정치와 뿌리없는 교육에도 지도자의 효철학은 절대적이라 하겠다.

공자의 효사상을 계승한 율곡의 효철학의 이론체계(2)

김익수 ( Ik Soo Kim ) 한국청소년효문화학회(구 한국청소년문화학회) 2012 韓國의 靑少年文化 Vol.19 No.-

율곡(이이李珥: 1536~1584)은 출천(出天)의 효자로 어려서부터 "포대기효자"로 유명하였거니와 그의 일생은 효로 점철된 인간상으로 효정신이 너무나 확고하였다. 한국의 유학자들은 누구나 효를 일상으로 언급하였지만 율곡은 "조선조의 효사상"을 정립하였다고 볼 수 있는데 곧, 효학은 국교(國敎)요, 학문으로 성립하기에도 충분하다. 생각해 보면 율곡의 학문은 효학의 기초 위에 조선조의 성리학을 송대 이후로 퇴계와 함께 높은 산봉우리에 올려놓았다고 할 수 있다. 그런데 율곡사상형성과정을 보면 우리 고유의 뿌리사상인 신교로부터의 원형과 묘맥의 싹을 성장시킨 유교를 집성한 이는 단연 동이인 공자로 우리 고조선의 제후국의 제왕인 요, 순을 조술하고 주나라의 문, 무왕을 헌장하여 집성한바 이른바 육경이다. 그런데 그 중심이 인효(仁孝)이다. 이는 상고대의 환국의 ``한인오훈`` 속의 효와 무관하지 않다. 삼국시대에 되돌아온 유교는 오경 중심의 공자의 인효학이 정착되어 한국사상사에서의 효학은 그 위상이 아주 높다. 고려말에는 주자학이 전래되어 사서중심의 효교육과 주자학적 효사상은 "한국인의 정신"이 되었다. 그런데 율곡은 선조를 철학적 군주로 이끌기 위해 충군(忠君)의 방법으로 『성학집요』를 제진하였는데 「정가장(正家章)」에서``효경(孝敬)``을 군왕정치의 효철학으로 올렸다. 그런데 공자의 효사상을 바탕으로 자신의 효철학으로 제진하였는데 서양사상의 수용으로 인간의 바탕이 붕괴된 현대 국가의 철학부재의 정치와 뿌리 없는 교육에도 지도자의 효철학은 절대적이라 하겠다. Yulgok(Yi I:1536~1584) was the man of filial piety of the era with the title of "man of filial piety from cradle". Throughout his life, he maintained the status of man of filial piety and his thought of filial piety was well established. Although almost all Neo­ Confucian scholars of Joseon mentioned the subject of filial piety, Yulgok was the one who established the thought of filial piety. The study of filial piety was a national education and it was sufficient enough to be a scholarly subject. With Toegye, Yulgok brought the Joseon`s Neo­Confucianism at its peak since Sung Dynasty based on the study of filial piety. Confucius, an ``Eastern Barbarian``, was the one who developed Confucianism from the Korean traditional ancient thoughts of religious studies. Confucius provided Six Scriptures of Confucianism based on ancient Chinese kingdoms including Chou Dynasty. The essence of the scriptures is the ideas of benevolence and filial piety. During the Three Kingdoms period, Confucianism returned to Korea with Five Scriptures of Confucianism and Confucius ideas of benevolence and filial piety were well established and the study of filial piety secured it status strong. At the end of Goryeo Dynasty Neo­Confucianism was introduced to Korea with the emphasis on the study of Four Books of Confucianism. Since then, neo­Confucianism became the "spirit of Korea." Yulgok published Seonghakjipyo to make Seonjo a philosopher king as a way to fulfill his duty as a loyal government official. In the chapter of Standard Family, Yulgok consider the filial piety and respect as the philosophy for the king`s political ideology. The influence of the Western thought resulted in the collapse of traditional thought and it caused the destruction of traditional humanity. This is why the philosophy of filial piety is necessary for the contemporary politics without philosophy.

13~16세기 여성들의 거룩한 금식

이필은(Lee, Pill-Eun) 효원사학회 2014 역사와 세계 Vol.- No.45

Religious fasting during the late medieval period had several interesting features. First, practicing religious fasting was usually limited to women. Second, the rise in popularity of fasting coincided with the apostolic life movement, which emphasizes severe poverty and nomadic preaching in urban areas. Third, fasting was typical among urban women- as a result of their exposure to the apostolic life movement. Many scholars do not research the cause of this phenomenon. Rudolf Bell elucidated it as an eating disorder provided by their religious culture with modern psychoanalytical theory. Caroline Walker Bynum explained this problem from a different perspective. According to Bynum, fasting combined with Eucharistic devotion were means of living an apostolic life. Around the late 12th centuries, there was a severe religious movement which emphasized the poverty and preaching, however women rarely had the right to renounce money or property and were not allowed to beg and preach. Women fasted as an expression of their religious piety. Before thirteen centuries, fasting did not have the meaning of holy behavior. Fasting was understood as a penitential behavior or charity. However, in the late medieval period, just as living in poverty became a holy act, so did fasting. Extreme fasting of women became to express women’s apostolic life.

退溪의 孝思想과 家族文化의 형성– 한국교육철학의 기저 –

김익수 한국사상문화학회 2008 韓國思想과 文化 Vol.44 No.-

Taegie was born from the famous ancestors in Jinsung Lee's clan. He lost his father 7 months of birth from his mother. But his mother taught well him from early days. So he grew under his mother's teaching from early boyhood. He showed the greatest devotion to his mother from early days as instruction of Sohag(小學). He learned the Analects of Confucious and a Variorum Edition of the Analects of Confucious by hearts memorizing from 12 years old. Like this, he founded his views of fillial piety in wide love and fillial piety in the Analects of Confucious. So he tried to practice through real life. It is meaning that he was a moral man from early days. Now I tried to write Taegie's clan for his family culture through fillial piety thought, for instance of views of family, relations in his family, his attitute for life, family life, a religious for his ancestors, his family code conduct, relations with neighbours and loyalty for his King etc. in this article. He was a scholar studying Dohag(道學), and educational philosophy. We must recognize Gyung thought(敬思想) through his all study. So he was a worldwide scholar to educational philosophy through fillial piety thought. In modern time, we are receiving western educational thought and culture without comment. So nowadays we are neglecting human education, and losing fillial piety. I think that we lost Korean value views by the family law through National Assembly. Now we have multirace, multirelious, multiculture in our society. So we lost rule of family and moral. So we must understand Taegie's fillial piety and his family cultue in order to help our life. Also we must recover fundamental education, and ethic in our family, society and nation. 이황은 진성이씨 명문가(名文家)의 출신이나 생후(生後) 7개월 만에 부친을 잃은 불운아(不運兒)로 성장하였다. 그러나 어머니의 각별한 훈도(訓道)로 감명을 받으며 자라 소년시절(少年時節)부터 인간됨이 남다른 바가 있었다. 따라서 지극히 효성스러웠을 뿐더러 일상의 생활범절이 『소학(小學)』에 명시한 그대로였다. 이 글에서는 이렇게 형성된 이황의 효 사상을 바탕으로 퇴계가(退溪家)의 가족문화를 살펴보려고 한다. 즉, 이황의 효 사상을 통한 가정관, 가족관계, 몸가짐인 율신(律身), 가정생활인 거가(居家), 조상을 받드는 일인 봉선(奉先), 가정교육인 정훈(庭訓), 향리생활인 처향(處鄕), 효의 확충이 충인바 임금을 섬기는 일인 사군(事君), 즉 국가관 등을 논구해 보려고 한다. 퇴계야말로 학문의 근원은 정주학(程朱學)을 계승한 것이며 도학(道學)을 성취시킨 윤리학자요, 교육철학자이다. 그의 학문의 요체는 효 사상이 바탕이 되는 경(敬)이 학문 전반에 걸쳐 일관되고 있음을 인식해야 한다. 따라서 본 연구는 퇴계야말로 세계적으로 존경받는 한국 교육철학의 원형(原型)이 된다고 하여도 과언이 아닌데 그 바탕이 효사상이라는 점을 인식시키고 싶다. 이런 때에 전 세계인이 가장 존경하는 퇴계의 효 사상과 퇴계가의 가족문화를 이해하여 세상을 바로 살아가는 큰 삶의 지침을 삼고자 한다. 또 하나의 큰 의도는 교육의 본질을 회복하고 윤리를 바로 세워 가정의 안정과 밝은 사회를 열어가며 국가의 초석(礎石)을 튼튼히 하고 세계와 미래로 전개하는 인류평화사상으로 연계하려고 한다.

예레미야서와 전기장르 -렘 26-45장을 중심으로

이유미 ( You Mee Lee ) 한국서양고대역사문화학회 2010 서양고대사연구 Vol.27 No.-

This article is a new attempt that understands the relationship between the sources B and C which have been accepted as the sources of Jeremiah -A: ipsissima verba of Jeremiah, B: Baruch` book including Jeremiah`s biography, C: the prose sermons of the Deuteronomist-since B. Duhm and S. Mowinckel. This article departs from an interest in using a particular genre, that is biography, through the source B and C, while other studies have found the relationship between the sources B and C in the language. I also explain the difference between Jeremiah 26-45 and other prophetic personal information. Ultimately, the goal of this article is to suggest that the sources B and C are not independent, have a single editor and are the persian work. To afford an understanding of the biography, I present the Greco-Roman literature studies in which the biography has been more lively discussed than in the biblical studies. Through the analysis of the Greco-Roman biography, I examine the structure of biography and then suggest that it is used in the sources B and C. The common structure is chronologically framed; Introduction(the appearance; Jer. 1:4-10), climax(the achievement; Jer. 26-44) and conclusion(the death/ the farewell address; Jer. 45). Indeed, that Jeremiah(B and C) is chronologically framed is distinguished from other prophets. Above all, it is in the Persian period that the interest of an individual was prominent. It is involved in the socio-religious divergence. The parties showed up in the community without a king. Eventually, the social divergence resulted in religious divergence. First of all, after the fall of Jerusalem in 586 B.C.E., the individual religious responsibility was emphasized(ex. a fast). This tendency was continued in the Persian period, and after the completion of the 2nd Temple in 515 B.C.E., the individual piety coexisted with the public piety. In the circumstances, Jeremiah biography(B and C) was written by an author. Using this genre, the author emphasized the individual piety and the universalism.

박화목 동시 연구(2) -본향에 대한 그리움의 감각적 구체화

진선희 ( Sun Hee Jin ) 서울敎育大學校 初等敎育硏究所 2011 한국초등교육 Vol.21 No.3

박화목이 동시로 문단에 등단하여 60여 년간 이룬 작품 활동 가운데 특히 그의 동시 세계를 중심으로 주요 특성을 살펴보았다. 일제강점기와 분단시대를 살아온 실향민으로서 박화목의 동시 특성을 몇 가지로 구분하여 살펴보았다. 그의 동시 세계는 고향에 대한 그리움의 예술적 승화, 민족적 삶과 정서의 감각적 구체화, 동양적 관조와 서경적 서정시의 세계, 동시의 예술성 탐색과 구현의 과정, 신앙심을 바탕으로 한 동심의 세계로 요약될 수 있다. As Park Hwa Mok has created works for some 60 years since he mad e his debut in letters with children``s poetry, investigated his main feature, especially around his world of poetry for children . As Park Hwa Mok is a person losing his hometown who lived under the rule of Japanese imperialism and age of separation, the features of his children``s poetry are investigated in some divisions. The world of his poetry for children can be summarized into world of naivety based on the artistic sublimation of nostalgia for hometown, sensory embodiment of ethnic life and emotion, world of Oriental contemplation and lyrical poem that describes scenery, vehement quest on the artistic feature of poetry for children and the world of naivety based on religious piety.

가족종교의 관점에서 보는 한국종교문화

박종천 고려대학교 민족문화연구원 2019 民族文化硏究 Vol.85 No.-

In order to fully explore the cultural identity of Korean religions, it is necessary to compare internal perceptions and external perspectives on them, and to note how the individuality of religious culture is continuously reconstructed in various historical developments and complex cultural contexts. In addition, it is necessary to confirm the trends that apply to various categories of Korean culture beyond the category of religious culture. This article presupposes the cultural characteristics of the Korean religious amalgam, which is reflected in the eyes of foreign Protestant missionaries, as the intercultural action of the 'family of religions’ that many religious traditions in Korea have constituted. I reviewed some patterns of ‘family religion’ in which various individual religious traditions were complex and stratified at specific historical moments and cultural contexts. This study discusses the appropriation of filial piety and family values in a different context. ‘Family religion’ was developed as an aspect of family culture emphasizing kinship based on blood ties. In modern Korea, the symbolism, rituals, doctrines, and cultural aspects of religious culture are already changing from father- centered family religion to mother-centered family religion, moving from one-centered to dual/pluralist centers, and shifting from the vertical to the horizontal. In this article, I have examined the continuing and transformation of family religion in Korean religious culture by examining these cases. 한국종교의 문화정체성을 온전하게 탐색하기 위해서는 그에 대한 내부의 인식과 외부의 시선을 비교 검토하고 종교문화의 개성이 다양한 역사적 전개와 복합적인 문화적 맥락에서 지속적으로 재구성되는 양상을 주목하면서, 그러한 흐름이 종교문화의 범주를 넘어서서 한국문화의 다양한 범주에서도 적용되는 양상을 확인할 필요가 있다. 이 글에서는 외국 개신교 선교사들을 중심으로 타자의 눈에 비친 혼성적 한국종교문화의 특징을 한국의 종교가 구성해온 ‘종교가족’의 상호문화적 작용으로서 전제하고, 다양한 개별적 종교전통들이 특정한 역사적 계기와 문화적 맥락에서 복합적이고 중층적으로 구성해온 ‘가족종교’의 양상을 검토하였다. 특히 의례문화와 공동체문화 뿐만아니라 개별종교의 교리 전개에도 일정하게 끼친 영향과 더불어 각 종교들의 차별화된 맥락에서 효와 가족의 가치들을 재전유하는 양상을 논의하였다. 또한 ‘가족종교’의개성이 혈연적 유대관계를 강조한 가족문화의 양상으로 전개되고 있을 뿐만 아니라, 현대로 와서 종교문화의 상징과 의례, 교리와 문화의 다양한 측면에서 이미 아버지 중심의 가족종교에서 어머니 중심의 가족종교로, 일원적 중심에서 이원적/다원적 중심으로, 수직적 측면에서 수평적 측면으로 이행하는 흐름을 통해 한국종교문화에서 가족종교의 지속과 변용이 이루어지고 있다는 점을 살펴보았다.

Buddho-Confucian Rituals, Filial Piety, and Ritual Monks: Sketching the Social-Cultural Dynamics of Later Joseon Buddhism

김성은 한국학중앙연구원 한국학중앙연구원 2014 THE REVIEW OF KOREAN STUDIES Vol.17 No.1

The increased popularity of Buddhist rituals in the 16th to the 18th centuries of the Joseon period can be characterized as broad popularization of rituals. Rituals were part of a shared practice among the various traditions including Confucianism, Buddhism, and Shamanism through which people communed with the spirits. One of the main underlying norms of Buddhist rituals was filial piety which had been a general societal virtue. This was part of a complex process of adaptation through which societal moral values became adopted by Buddhist monks. This was especially the case with the popularization of the Zhu Xi Family Rites during the 17th century and its adoption into various streams of the Joseon Society. Indeed, the realm of rituals formed a socio-cultural sphere that allowed the two traditions, Buddhism and Confucianism, to engage in borrowing and exchange where the boundaries and identities become blurred. In a situation as such it becomes difficult and almost meaningless to label certain values as filiality and ancestor worship as solely that of Confucianism. This is simply a part of how the monks adjusted to the situation through concrete changes in thought and practice, a process of religious adaption and transformation.

The Aging Crisis in Asia: An Ethical Reflection

( Joe M Thomas ) 한국윤리학회 2014 倫理硏究 Vol.95 No.1

The world is witnessing an unprecedented aging crisis, which has consequences for every sphere of human life, including economy, labor market, healthcare, and intergenerational family life. The crisis is more serious in countries which have lower birth rates, such as Japan, South Korea, and China. The process of aging has not been a subject of serious research in Asian countries. Educating families and care providers about the physiological, psychological, and sociological forms of aging is an urgent task in those countries. The aging crisis brings with it many ethical issues, such as justice, freedom, and responsibility in relation to the older population in the society. The deepening crisis of aging and the diminishing of human resources are great challenges to the society. The family, which is characterized by profound and intrinsic interpersonal relations, has the primary role in meeting these challenges. The ideals of mutual respect, sacrificial love, harmony, and reciprocity in the family are taught in the great religious and philosophical systems of Asia. Only a family that preserves these moral teachings of the great religious and philosophical traditions can effectively face the challenges created by the aging crisis.

효친 · 경로사상의 민족사적 의의에 관한 해석적 연구

김종훈 한국교육현상해석학회 2010 현상해석학적 교육연구 Vol.7 No.3

효친·경로사상의 민족사적 의의에 대하여 단군사상과 관련된 문헌에서 그 연원을 찾는다. 효사상의 연원으로는 한민족의 뿌리 의식인 단군 이야기를 통해 알 수 있다. 우리 사상의 정신사적 의의를 유불도(풍류도)에 나타난 효사상를 통해 알 수 있다. 이 사상을 통해 역사적인 맥락으로 효사상의 접목 가능성을 연구고자 한다. 단군 이야기의 정신사적 의의는 父慈子孝의 윤리를 근간으로 있다. 이러한 가족 윤리(父慈子孝)가 국가 사회윤리(弘益人間)로 변화됨을 파악 할 수 있다. 무속과 효친·경로사상의 관계에서 고대인의 신앙생활의 양식과 효사상과의 관계를 파악할 수 있다. 상고시대의 효친·경로사상은 내세관에 의해서 강화되었다. 효친·경로사상의 유교적 융합과 사회적 역할을 살펴보았다. 유교적 효친·경로의 역사적 융합과정은 삼국 시대부터 조선시대까지 개괄적으로 살펴보았다. 이를 통해 효친경로사상이 얼마나 관심 갚게 다루어졌는가를 시대별로 구분하여 사료를 통해 효친경로사상의 유교적 융합이 어떻게 전개되었는가를 고찰하였다. 조선시대에서의 효친·경로사상의 유교적 융합을 정치·문화·사회적 관계에서 살폈다. 현대적 의미에서 효친·경로사상의 사회적 역할을 종교적, 사회 교육적, 정치적으로 살펴보았다.