17세기 말-18세기 초 석실서원의 강학 실제와 특징 -농암 김창협의 강학 활동을 중심으로-

김자운 ( Kim¸ Ja-woon ) 한국서원학회 2020 한국서원학보 Vol.11 No.-

The purpose of this study is to examine the educational practice and its characteristics at Seoksil-Seowon led by Kim Chang-hyup from the late 17th century to the early 18th century. Seoksil-Seowon was built in 1656 to commemorate the integrity of Kim Sang-yong and Kim Sangheon, and has grown into a representative seowon of the Noron community in Seoul in the late Joseon Dynasty. One of the reasons is that around the 18th century, Seoksil-Seowon changed from a seowon focused on integrity to a seowon focused on education. Based on the political trends of society in the late Joseon Dynasty, the political position of the Andong-Kim family, and cultural characteristics and academic changes in Seoul, Kim Chang-hyup brothers had a very unique philosophy that was distinct from the mainstream Noron at that time, which adhered to Chu Hsi's Neo-Confucianism. And education and exchange at Seoksil-Seowon played a key role in spreading their philosophy to the academic world in Seoul. In addition, Seoksil-Seowon, which was once stagnant in the early 18th century, has reestablished its academic and political status as the home of Nak-hak(洛學) since the mid-18th century. This was thanks to Kim Won-haeng restarting education at Seoksil-Seowon, preaching Nakhak and raising many disciples. So far, many studies have been conducted on Seoksil-Seowon in the fields of history and philosophy. As a result, the historical, political, and ideological characteristics of Seoksil-Seowon were revealed, and Kim Won-haeng's philosophy and his educational activities were introduced. However, the preceding research on education of Seoksil-Seowon mainly dealt with the educational activities of Kim Won-haeng, and little of the educational activities of Kim Chang-hyup. The reason is that there are no direct data related to Kim Chang-hyeop's educational activities. Therefore, this study attempts to examine the practice and characteristics of the education Kim Chang-hyup conducted at Seoksil-Seowon from the end of the 17th century to the early 18th century by reviewing the education-related records in Kim's writings as much as possible. First, in Chapter II, I reviewed when was Kim Chang-hyup first started education at Seoksil-Seowon, who participated in the education, what was the qualification to enter Seoksil-Seowon, and whether those who were preparing for the civil service examination were able to enter, how long they had been educated, what books they studied in the Seowon, and how they were educated. Through this, it was possible to confirm the difference in educational activities between Kim Won-haeng and Kim Chang-hyeop. In Chapter Ⅲ, I examined Kim Chang-hyup's unique perspective on the study for the civil service exam and his self-cultivation theory. And it was confirmed in what point his viewpoint was different from Toegye, Yulgok, and Kim Won-haeng. In the last chapter IV, I reviewed what kind of hardships Seoksil-Seowon suffered and how the educational practice of Seoksil-Seowon changed after Kim Changhy-up died,

16세기 소수서원 교육의 성격

金紫雲 ( Kim Ja-woon ) 한국유교학회 2014 유교사상문화연구 Vol.58 No.-

This paper aims to examine educational characteristics of Seowon in Choseon dynasty focused on Sosu-Seowon. Choseon Seowon is usually regarded as a private school not a government-operated Academy. Also, people think Seowon was built and managed by gentry and they explored dohak(道學) in Seowon. However, Jusebung who established the first Seowon was more close to a meritorious retainer rather than gentry and the education in 16th century was somewhat different with dohak. In addition it was very ambiguous to regard Sosu-Seowon in 16th century as government-operated Academy or private school. This shows the characteristics of Choseon Seowon has gone to change over time. Then, what was the educational purpose of Sosu-Seowon in 16th century and how the education was accomplished? The government-operated Academy of Choseon was losing the educational function in 16th century. So Jusebung regarded Seowon as the replacement of government-operated Academy. As the result, the education in 16th century was focused on preparation for civil service examination and the result of this education was very effective. Although Jusebung did not inherit Chu hsi’s educational philosophy with Seowon, he successfully carried out his duty to reconstruct school as a local magistrate. Since the 17th century, the educational philosophy and practice of Sosu-Seowon began to change, finally, Seowon was a place to explore and practice the do-learning(道學) not prepare for civil service examination.

지속 가능한 교육과 활용을 위한 서원의 교육환경-세계유산 등재 전후 문화재청 정책과 서원 교육프로그램을 중심으로-

김자운 ( Kim Ja-woon ) 한국서원학회 2021 한국서원학보 Vol.13 No.-

The purpose of this study is to explore the educational environment of Seowon for sustainable education and utilization. The use of seowon has been gradually revitalized starting with the cultural property utilization project promoted by the government in 2014 and the registration of the Korean seowon as a World Heritage Site in 2019. However, there is a lack of comprehensive research on changes in government policies and the use of seowon after being registered as a World Heritage Site. Therefore, this study compares and analyzes the changes and characteristics of the Cultural Heritage Administration's policies before and after being registered as a World Heritage Site, and comprehensively reviews the recent educational programs at seowon to seek 'seowon’s educational environment for sustainable education and utilization'. To this end, first, we will review the Cultural Heritage Administration’s policy prior to World Heritage listing, focusing on the purpose and nature of the ‘Creating a Living Hyanggyo and Seowon’ project. Second, changes, achievements and tasks in the Cultural Heritage Administration's policies after being registered as a World Heritage Site will be reviewed. Third, I would like to review the achievements and tasks of the recent educational programs at seowon. One of the most important reasons that UNESCO recognized the ‘OUV’ of Korean seowon is that seowon is ‘excellent cultural evidence that indigenously developed Neo-Confucianism that originated in China for Korea’. In other words, it is a meaningful transformation and development of ‘Chinese seowon into Joseon seowon’. Now, the most important task of our time is not to simply imitate and inherit the value of the seowon. It is about transforming and developing its value, reinterpreting and reinventing the seowon of the Joseon Dynasty into the seowon of the 21st century.

산업계 온실가스 정보 이해관계자 소통계획

김자운(Ja Woon Kim) 한국에너지기후변화학회 2019 한국에너지기후변화학회 학술대회 Vol.2019 No.11

조선시대 서원(書院) 강학(講學) 관련 자료의 유형과 특징

김자운 ( Kim Ja-woon ) 충남대학교 유학연구소 2019 유학연구 Vol.48 No.-

The purpose of this study is to collect, to classify education archives of Joseon Seowon, and to examine characteristics of education archives. The subjects of this study are Sosu-Seowon, Dosan-Seowon, Dodong-Seowon, Oksan-Seowon, Donam-Seowon. According to the contents and nature of the archives, I divided educational archives into four types: the record of rules of Seowon education, the record of actual education, the record of ritual, and the record of financial. First, through the record of rules, I have identified how the rules are passed down and changed from Seowon to Seowon and impact of book publishing and distribution on changes in Seowon Curriculum. Secondly, through the record of educational practice, I have examined the size of students participating in Seowon education, the role of officers, the procedures and methods of education, the daily routine in Seowon, the methods of discussion and questions in lectures, and the role of teachers in discussions etc. Third, through the record of rituals, I examined customary rituals such as Gyeongdok(敬讀), the rites for opening class(開接禮) and the last class(罷接禮), and the rites for Master-Disciple Relationshipe(贄禮) in addition to official rites such as Jeongeuprye(庭揖禮) and Sangeuprye(相揖禮). Fourth, through the record of financial, we could see howthe late Joseon Seowon tried to continue the education by setting up a financial institution dedicated to education despite severe financial difficulties. The classification criteria and the typification method of education archives of Joseon Seowon that have been attempted in this study can be used as a model for systematically collecting and organizing the education archives of Joseon Seowon. However, this needs to be supplemented and discussed further. In addition, if a methodology can be developed to collect a wide range of materials that have been scattered over various materials through the classification and typification of the materials, it will contribute to expanding the horizon of Seowon research in the future.

조선시대 호계서원(虎溪書院)의 위상과 강학활동

김자운 ( Kim Ja-woon ) 충남대학교 유학연구소 2021 유학연구 Vol.55 No.-

Hogye-Seowon(虎溪書院) is the first Seowon established in Andong area to celebrate Toegye because it was a place where Toegye was reading when he was a child. After the 17th century, it has grown into a representative Seowon in the Yeongnam region along with Dosan-Seowon and Oksan-Seowon. Paying attention to the status of Hogye- Seowon, many studies have been conducted in the field of political history. However, there are only two thesis on education in the 19th century on the study of Hogye-seowon education. This is because there is little data on education of Hogye- Seowon. Therefore, I tried to trace the overall flow and changes of Hogye Seowon education from the 16th century to the 19th century by investigating the data on Hogye-Seowon education as much as possible. In Chapter 2, I first analyzed the operating regulations of Hogye-Seowon, and then investigated the relationship between Andongbu(安東府) and Hogye-Seowon. In 1576, Nam, chi-ri(南致利) created the operating regulations of Hogye-Seowon, imitating Toegye's Isan-Seowon regulations. However, there are obvious differences between the two. In addition, Hogye-Seowon was established and operated in a very close cooperative relationship with Andongbu. Through the analysis of the relationship, Chapter 2 I confirmed that the 16th century Hogye-Seowon played the same status and role as the Andong-Hyanggyo. In Chapter 3, I reviewed the educational activities of Hogye-Seowon from the 16th century to the 17th century. Through this, the operation status of children's education, the space used for education, the contents of education and the education method were confirmed. In Chapter 4, I reviewed the changes in the educational system of Hogye-Seowon, the changes in textbooks and educational philosophy, and the formation process of the school from the 18th century to the 19th century. Hogye-seowon's educational system began to change systematically starting with the Simkyung-Lecture(心經講會) led by Daesan(大山) Lee, Sang-jung(李象靖) in 1765. And in the 18th and 19th centuries, the book they studied hardest at Hogye-Seowon was Shimkyung(心經). In addition, the teachers at Hogye-Seowon put great emphasis on practicing what they learned in Seowon in their daily life. In other words, the characteristics of Hogye- Seowon education in the 18th and 19th centuries can be found in the learning of the mind and practical academic practices. Through the education at Hogye-Seowon, the people who led the schooling were forming a academic network leading to “Toegye Lee Hwang(退溪李滉)-Kim, Seong-il(金誠一)-Lee, Hyun-il(李玄逸)-Lee, jae(李栽)-Lee, Sang-jeong(李象靖)”.

파평윤씨 노종파의 강학활동과 그 교육사적 의미

김자운(Ja-woon Kim) 영남대학교 민족문화연구소 2025 민족문화논총 Vol.91 No.-

연구는 파평윤씨 노종파의 강학활동을 검토하고 그 교육사적 의미를 규정하는 데 목적이 있다. 지금까지 파평윤씨 노종파의 강학 연구는 주로 노종파 문중의 종약과 종약에 규정된 종학 관련 조항을 중심으로 종학 교육을 부분적으로 언급하거나 종학당 운영에 초점을 두었을 뿐, 노종파 강학 전체상에 대한 본격적인 연구는 시도된 바 없다. 그러나 파평윤씨 노종파의 강학은 문중서당인 종학당 뿐 아니라 정수암, 노서당, 양정재, 보인당, 산천재, 유봉정사, 노강서원, 월곡정사 등 다양한 공간에서 이루어졌다. 이처럼 다양한 서재, 정사에서 대를 이어 전개된 강학활동은 파평윤씨 노종파가 16세기 노성에 입향한 이래 단기간에 호서지방의 3대 명문가로 성장하게 된 가장 중요한 동력의 하나였다. 본고는 그 중에서 명재 윤증을 중심으로 이루어진 淨水庵과 ⾣峯精舍에서의 강학활동을 검토하고 그 교육사적 의미를 해석하고자 한다. 2장에서는 『종약』 및 윤증의 「初學劃一之圖」와 「僞學之方圖」를 중심으로 노종파 종학의 교육이념을 분석하였다. 『宗約』에서 종학의 교육 모델로 천명한 ‘호안정의 재법’이 무엇이고, 수많은 학교의 모델 중 이를 종학의 모델로 표방한 이유는 무엇이며, 그 이념은 윤증의 「初學劃一之圖」와 「僞學之方圖」에서 어떻게 계승되고 있는지 분석하였다. 3장에서는 독립된 건물로서 종학당이 건립되기 이전까지 종학교육이 시행된 정수암에서의 강학활동을 검토하였다. 분암에서 강학을 겸하는 제도는 주희의 한천정사로부터 비롯되었음을 밝히고, 파평윤씨 문중의 분암인 정수암이 단지 분묘 수호를 위한 공간을 넘어, 어떻게 ‘吾家⽩⿅’으로서 ‘종중의 화목을 도모하는 의례와 학업의 공간’이자 ‘禮樂과 詩書’의 공간이 되었으며, 문중 자제들의 교육공간에서 윤선거, 윤증 문인들의 강학 공간으로 발전하였는지 추적하였다. 4장에서는 윤증과 문인들의 문집 및 「月講錄」을 토대로 18세기 유봉정사의 강학 관련 기록을 검토하고, 權絿의 「魯門日記」를 토대로 유봉정사에서 시행된 강학의 실제를 분석하였다. 이상의 논의를 토대로 5장에서는 파평윤씨 노종파 강학의 교육사적 의미를 분석하였다. This study aims to examine the ganghak(講學) activities of the Nojong branch[魯宗派] of the Papyeong Yun clan and to illuminate their significance in the history of education. In Chapter 2, I analyze the educational philosophy of the Nojong branch’s jonghak(宗學) on the basis of the Jongyak(宗約), Chohak Hwyeok Ilji-do(初學劃一之圖), and Wihak Jibang-do(僞學之方圖). The Jongyak proclaims ‘the reforms(齋法) of Hu Anjing(胡安定)’ as the educational model for jonghak(宗學). I examine what is meant by the “reforms of Hu Anjing,” why this model was adopted as the ideal for jonghak education, and how Yun Jeung inherited and developed this philosophy in Chohak Hwyeok Ilji-do and Wihak Jibang-do. Chapter 3 demonstrates that the practice of conducting educational activities in a bunam[墳庵] established to guard an ancestor’s tomb originated from Zhu Xi’s Hancheonjeongsa[寒泉精舍]. I further investigated how Jeongsuam [淨水庵] - the bunam of the Papyeong Yun clan - developed from a mere facility for tomb guardianship into a ritual and learning space that fostered harmony within the clan, a space of “the educative tradition of poetry, canonical texts, ritual propriety, and music[詩書禮樂]” and how it expanded from an educational venue for clan youth into a broader scholarly space for various literati. In Chapter 4, drawing on Gwon Gu[權絿]’s Nomŏn ilgi[魯門日記] - a diary documenting his visit to Yubong-jeongsa[⾣峯精舍] in 1701, where he became a disciple of Yun Jeung - I examined his process of entering discipleship, the daily life at Yubong-jeongsa[⾣峯精舍], the books he read and the content of instruction, the exchanges between teacher and disciple, and the qualities and scholarly character of Yun Jeung as an educator. Based on these discussions, the educational significance of the Nojong branch’s ganghak(teaching and learning) activities can be summarized as follows. First, the ganghak philosophy of the Nojong branch can be succinctly characterized as an emphasis on musil(務實). The reason they selected Hu Yuan’s(胡瑗) bunjae method(分齋法) as the model for jonghak(宗學) among numerous possible educational models was precisely because it was an educational approach centered on musil. This philosophy of the clan school, which stressed musil(務實), was inherited by Yun Jeung(尹拯) in his “Chohak Hwaryeok Ilji-do” (初學劃一之圖) and “Wihak Jibang-do” (僞學之方圖). In the Chohak Hwaryeok Ilji-do, Yun Jeung located the essence of learning in chehaeng(體⾏) and presented the objects and methods of such practice by structuring them around concrete relationships in everyday life. In the Wihak Jibang-do, drawing on earlier writings that emphasized the practices of che-in (體認), che-heom(體驗), and che-chal(體察), he added two clauses - “establishing one’s resolve”(⽴志) and “musil(務實)” - to the original text. His educational philosophy thus resonates fundamentally with Hu Yuan’s idea of musil as embodied in the bunjae method. In other words, through these two works, Yun Jeung faithfully inherited the notion of musil advocated by his predecessors in the Jongyak. This philosophy was further reflected in actual educational practices at the clan school and at Yubongjeongsa(⾣峯精舍). Second, this study reveals the processes through which Jeongsuam and other instructional spaces differentiated and developed, as well as the complementary relationships among them. The ganghak activities of the Nojong branch evolved and diversified across generations. The most crucial reason this was possible lies in their inheritance of a scholarly lineage extending from Yun Seongeo to Yun Jeung and Yun Dongsu, alongside their own intellectual growth. In addition, the various instructional spaces came to assume functionally differentiated yet complementary roles. Whereas Yubongjeongsa served as a space for the formal performance of rituals(⾏禮), Jeongsuam functioned as a space for ritual practice and rehearsal(習禮).

道學書院으로의 정착 과정과 조선후기 竹林書院 강학의 특징

김자운(Ja-woon Kim) 영남대학교 민족문화연구소 2022 민족문화논총 Vol.81 No.-

조선 서원의 강학 의례와 교육적 의미

김자운(Kim Ja-woon) 영남대학교 민족문화연구소 2020 민족문화논총 Vol.76 No.-

市販 淸凉飮料水 및 乳酸菌飮料水의 衛生學的 調査硏究

金子運(Ja Woon Kim) 서울대학교 보건환경연구소 1971 보건학논집 Vol.8 No.2