<천연대(天淵臺)>에 표현한 퇴계(退溪)의 즐거움 연구

김병권 ( Byeong Kweon Kim ) 사단법인 퇴계학부산연구원 2012 퇴계학논총 Vol.19 No.-

Yi Hwang, whose pen name is Toegye, spent his latter years in Dosan-Seowon, devoting himself to research and teaching, and composing poems about Dosan-Seowon and its landscape. Toegye`s 26 verses with five words to each line and 18 verses with seven words to each line have been passed down in his book, Dosan-Jabyeong. As Toegye stated, his works were written to document heartfelt pleasure by itself. Thus, the poems in Dosan-Jabyeong are crucial for research on essences of Toegye`s pleasure experienced by living in nature. Cheonyeondae, one of the Toegye`s poems written in Dosan-Jabyeong, is analyzed in the present study. In this poem, Toegye explored the order of nature in the beautiful scenary of Cheonyeondae, internalized it, and then recited Myeongseong three times. His recitation of Myeongseong is one of the workings of the human mind, through which the human nature can be understood. Human beings are given the human nature by the heavens, and it works to accomplish the perfection of the moral self and to form a ideal society. The human nature, however, sometimes becomes blind with avarice and darkened by greed. It is through the workings of the mind that people are aware of the darkened mind and regain the brightened one. Through the workings of the mind, human beings can achieve an integration of the heavens and the man, which is the coincidence of the order of nature and the human nature. Myeongseong, which enables people to attain an integration of the heavens and the man, leads to Toegye`s heartfelt pleasure by itself. Myeongseong is one of the workings of the human mind for the perfection of the moral self and for the formation of an ideal society. Thus, the pleasure expressed in Cheonyeondae is to regain the human nature by feeling a sense of oneness with the order of nature through learning and discipline.

비교사적(比較史的)으로 본 근세(近世) 일본(日本)의 퇴계학(退溪學) 수용의 두 방향

이효원 ( Lee Hyo Won ) 사단법인 퇴계학부산연구원 2016 퇴계학논총 Vol.28 No.-

In the study of modern Japan`s postcolonial studies, it contains the logic of colonial rule, and this is partly supported by the contemporary Japanese East Asian studies. In this paper, I have questioned this interpretation by critically examining 山崎闇齋 and 橫井小楠 thought and State Management from a comparative viewpoint. After thoroughly examining the view of 闇齋`s 易學, he critically took in 退溪學. However, 闇齋 emphasized the relevance to Japanese 神道 in the 易學 analysis. It shows the tendency to reduce the universality of Confucianism civilization(儒敎文明) to the one country domain. 小楠 tried to resist the invasion of the Western forces by restoring the Intrinsic Confucianism which is inherent in the Japanese Confucianism. He tried to actualize the universal ideal of Confucianism civilization, such as pursuit of public nature from domination, concern for the well-being welfare, pursuit of peaceful coexistence in international relations in the Tokugawa-Japan. But finally he failed, and Japan lost its connection with Confucian tradition and decided to follow the path of Western imperialism.

주자(朱子)의 심성론(心性論)이 퇴계(退溪)의 사단칠정(四端七情)에 끼친 영향

서의명 사단법인 퇴계학부산연구원 2000 퇴계학논총 Vol.6 No.-

퇴계 活人修養과 도다 廣宣流布의 相關連動

김용환 사단법인 퇴계학부산연구원 2022 퇴계학논총 Vol.40 No.-

As the anxiety and depression of global citizens increases due to the COVID-19, which has not yet ended, we will seek ways to revitalize future-oriented spirituality for the spiritual world of the Human cultural activation of Toegyee and Dharma wide spread of Doda. It is said that the realization of heavenly reason reaches human heart would be felt when the attitude of serving is straightened. For this reflection, a construction of public common happiness that could be made by correlative linking between Human cultural activation and Dharma wide spread through mediating the public and private dimension. The realization of heavenly reason of Toegyee's self-discipline leads to a public common level, reducing pain, and giving pleasures to neighbors. Dharma wide spread of Doda converts life into a joy life force as a human revolutionary movement to realize human public happiness, social prosperity, and world peace. The Jiyong Bodhisattva is dedicated to transforming his life into mysterious dharma awareness. The realizing public happiness is the common origin from taking a vow as Jiyong Bodhisattva. Since Lotus flower of mysterious dharma maintains its faith by creating the public solidarity of chanting dharma. Toegye had established the reason dharma by entering the training of saving people. Dharma wide spread of Doda’s can enlighten persons with one’s own behavior to the public common happiness. By increasing the sensitivity of cultural capabilities between Korea’s spirit and Japan’s cultivation spirit, It can deepen memorial services for meritorious deeds. 아직 종식되지 아니한 코로나로 말미암아 세계시민들의 불안과 우울증이 가중되고 있기에 퇴계의 활인수양과 도다의 광선유포의 상관연동을 통해 미래지향적 영성활성화 방안과 상생을 위한 영성회통 방안을 모색하고자 한다. 먼저, 퇴계 활인수양에서는 천리가 인간에게 도달하는 理到와 활인수양으로 인간 섬김 자세가 올곧게 天命으로 드러나는 觀道를 체험한다. 인간이 천리에 다가서는 정성에 비례하여 천리가 인간에게 도달함은 거경을 유지함으로 이루어지고, 醒悟에 의한 천명자각 체인천리가 체득된다. 체인천리는 관도성오의 순일체험으로 타자와 더불어 拔苦與樂을 활성화함으로 자행화타 행복에 도달한다. 마음을 가다듬어 정진하고 정제엄숙을 유지함으로 체인천리의 결실을 맺는 것이 활인수양의 요체를 이룬다. 마음챙김 지속의 持敬은 삼가 살피는 작용으로 경건하게 이루어져, 천리가 자신에게 미침을 하늘인격으로 체감하기에 타자행복 신심을 키워 활인경천으로도 이어진다. 또한 도다의 廣宣流布는 인류경애를 묘법신해에 근거하여 佛界로 끌어 올려 공동체의식을 함양한다. 생명존중에서 인존으로 나아가 자타상통 행복, 사회번영 그리고 세계평화구현의 인간혁명으로 이어져 생명을 불계생명력으로 전환시킨다. 지용보살은 법화신행 주체가 됨으로 한 생애를 ‘불계생사’로 전환시키는 존재이다. 수행공덕에 의한 타자감화가 퇴계 활인수양에서 드러나듯 자행화타 공공행복을 구현한다. 동아시아인들의 자행화타 행복발원은 서양의 개인주의와 구별되는 ‘願共衆生成佛道’로 이어져 ‘戒定慧三學圓明’을 깨치고 이 세상을 살기 좋은 법화세계로 결실을 맺도록 한다. 지용보살은 법화결실을 이 땅에서 구현함으로 종교개혁의 정신으로 원명 깨침을 일구고 인존구현 만인성불에 도전한다. 광선유포 실천은 묘법을 사람 마음속에 심는 ‘사람나무 심기운동’으로 공동체의식 함양의 활명연대를 실천한다. 묘법연화경 은 법화영험 요체로, 묘법연화경 당체를 제목창제 함으로 일상에서 지경을 이어지게 할 뿐 아니라 수행공덕을 타자에게 회향한다. 이처럼 한일간문화 역량감수성을 높여 활인수양을 공동체 의식함양 활명연대의식으로 확장하고, 자행화타 공덕을 공동체에 회향함으로 활인의 영성체험을 심화시킬 수 있다.

퇴계 이황 연구의 현황과 과제 (1) -석,박사 학위논문을 중심으로-

송정숙 ( Jung Sook Song ) 사단법인 퇴계학부산연구원 2009 퇴계학논총 Vol.15 No.-

The aim of this paper is to explore the present state and the prospect for the studies of Lee Hwang(李滉), focusing on Master`s and Doctoral theses. This paper examined the publication dates of all the dissertations on Lee Hwang, the universities and departments which granted postgraduate degrees and the researchers who received postgraduate degrees in the studies of Lee Hwang.Major findings of the analysis are as follows :From 1958 to Feburary 2009, 227 Master`s theses and 50 doctoral dissertations on Lee Hwang were written.The number of Master`s theses on Lee Hwang have increased since around 1980, and that of doctoral dissertations have increased since 1990. These phenomena were related to the establishment of the Toegye(退溪)Institute in Seoul and other Toegye Institutes and the establishment of the graduate school of education in various universities since the 1980s.Master`s theses and Doctoral dissertations on Lee Hwang were written in 59 universities among 174 universities, and 79 departments of the graduate schools in Korea. 43 were written in Sungkyunkwan university, and 17 were written in Korea university.Researchers who received Master`s and Doctoral degree by presenting thesis on Lee Hwang were sixteen persons in all. Subjects of their Doctoral dissertations include philosophy, literature, pedagogy, politics, ethics and Korean history.To encourage more in-depth research on Lee Hwang, this paper proposed the establishment the Toegye Library, and the financial support in writing and publishing Doctoral dissertations or books on Lee Hwang.

해방 후,전후의 도의 담론과 이퇴계 -<도의의 제국>론의 사정(射程)-

강해수 사단법인 퇴계학부산연구원 2009 퇴계학논총 Vol.15 No.-

현대 역사는 이미 전쟁의 비극의 피안에 건설되어야 할 새로운 세계질서의 구도를 드러내는 것처럼 보인다. 이 구도 속에 구체적인 도의의 내용을 채워 넣는 일이야말로, 현대 국가철학에 부여된 절실한 임무라 해야 할 것이다(오다카 도모오[尾高朝雄]『國家哲學』) 퇴계사상을 알지 못하고서 한국학을 말할 수 없는 것처럼,퇴계사상을 알지 못하고서는 근대 일본문화의 심원을 명확히 할 수없다 (『日本刻版李退溪全集』간행에 즈음한 『퇴계학보』의 광고문)

퇴계(退溪) 문학(文學)의 학문적(學問的) 지향(志向) 연구

김병권 ( Byeong Kweon Kim ) 사단법인 퇴계학부산연구원 2014 퇴계학논총 Vol.24 No.-

Toegye Yi Hwang`s scholarship has been evaluated as Neo-Confucianism in succession to the doctrines of Chu-tzu. Chu-tzu`s scholarship was a crucial source for Toegye to create his poems, as shown in a wide range of his work. As Toegye`s scholarship gained a considerable academic influence, the Toegye school was formed as one of the main schools during Chosun Dynasty. Toegye valued to pursue the natural law and followed Chu-tzu`s scholarly methods. For Toegye, a primary goal for scholarship was to achieve reasoning, seek the human nature, and aspire to the heavenly mandate. Research on Toegye has not only been diffusing in Korea, but also been widespread all around the world including Japan, Taiwan, China, and the US. Toegye discovered the order of nature through one clump of grass on the street and a spring in the mountain, exploring his values that he attempted to follow. He also contemplated the order of nature and sought to the human nature through fishes and kites. Toegye`s Dosanjobyoung included his representative poems that he create in the pursuit of scholarship in the Dosanjobyoung. Thus, for Toegye, scholarship and literature merged together. Toegye`s literature has substantial research values by itself. By extension, studies will need to aim for modernization and globalization of Toegye Study. Finally, researchers should explore how Toegye expressed his thoughts in the process of his creation of literary work.

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 ) 사단법인 퇴계학부산연구원 2011 퇴계학논총 Vol.17 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 학문의 성격과 학술사적 의의

김영우 사단법인 퇴계학부산연구원 2022 퇴계학논총 Vol.40 No.-

Toegye’s study is significant in the sense that it has formed a united and independent academic system since the acceptance of Neo-Confucianism at the end of the Goryeo Dynasty. In this way, Toegyehak(退溪學) serves as a milestone in the history of Korean Neo-Confucianism and set a certain guidance in the later development of Neo-Confucianism in Joseon. This article is a consideration for the nature of Toegye’s study in two controversial issues, practice in a moral and political context. There is an opinion that the study of Toegye is less practical than Nammyeong(南冥)’s study. However, this paper criticizes the opinion in that it came from differences in perspective on practice. Also, the paper proves that emphasis on theory in Toegye studies is deeply related to intellectual awareness requested for practice. Furthermore, this article mentioned that the study of Toegye has a nature not only the practice for self-completion but also the basis of Chi-Chi(至治). The study of Toegye is not distinguished from politics, at the same time politics cannot be established without the stage of self-completion based on learning. Therefore, learning has a public meaning, and it is also not differentiated from the study of Seong-wang(聖王), and the study of Sung-in(聖人). In this context, Sage Learning(聖學) is linked to the problem of the existence of the nation beyond the problem of individual self-completion. The political nature of Sage Learning is relevant to the Toegye’s learning that the Seong-wang should correct public sentiment by solidifying Sage Learning. For this, the study of Toegye emphasizes strict criticism of Heterodoxy(異端). In this way, It has many meanings, the study of Toegye. The study is linked to not only the individual practice of morality but also the success and failure of politics, even the existence of the nation. There is an emphasis on precise investigation of theory and also the strict criticism of Heterodoxy, prescribed as a study it is not right. However, the strictness is about the attitude of participating in academic debates, not the exclusivity to other studies. 이 논문은 퇴계 학문의 성격을 도덕과 정치적 실천이라는 두 가지 문제와 관련하여 고찰한 것이다. 퇴계의 학문은 남명의 학문과 비교할 때 실천적 성격이 크지 않다는 지적이 있다. 그러나 이는 실천에 대한 관점의 차이에서 비롯된 것이며, 퇴계 학문에서 이론을 강조한 것은 실천을 위해 요청되는 지적 자각과 깊은 관련이 있다. 아울러 퇴계의 학문은 자아 완성을 위한 실천뿐 아니라 至治의 근본이라는 성격도 지닌다. 퇴계의 학문은 정치와 분리되지 않으며, 정치는 학문에 근거한 자아 완성의 단계 없이는 성립할 수 없는 것이었다. 따라서 퇴계에게 있어 학문은 공적 성격을 가지며, 聖王의 학문과 聖人의 학문도 분리되지 않는다. 이러한 맥락에서 聖學은 개인의 자아 완성 문제를 넘어 국가 존망의 문제와 연결된다. 퇴계가 성학을 공고히 하여 인심을 바로 잡아야 한다고 했던 것은 성학이 갖는 정치적 성격과 무관하지 않다. 이로 인하여 퇴계의 학문은 異端에 대한 엄격한 비판을 강조하게 된다. 이처럼 퇴계에게 있어 학문은 많은 의미가 부여되어 있다. 개인의 도덕 실천뿐 아니라 정치의 성패, 국가 존망의 문제에까지 연결되는 것이었다. 학문의 의미가 이처럼 크기 때문에 엄밀한 이론 탐구가 강조되었으며 바르지 못한 학문으로 규정된 이단에 대한 비판 또한 엄정하였다.

퇴계학 : 주자의 경설과 퇴계

우시오히로타카 ( Ushio Hirotaka ) 사단법인 퇴계학부산연구원 2013 퇴계학논총 Vol.21 No.-

人は何的ために學問する的かということは、現代に生きる我我にとっても切實な問いである。 朱子は「人が學問する理由は、自分的心が聖人的心が聖人的心と同じようになっていないからである」と言っている。そ的ような聖人的心を體得する學問·修養的方法が、居敬存養と格物窮理という二種類的工夫である。朱子はこ的二者を「車的兩輪、鳥的兩翼」にたと元たり、もしくは「人的兩足」にたと元たりしている。ところが、こ的二つ的工夫は、 實はひとつにつながっている。朱子はそれを「そもそも敬は身近なことにも、高遠なことにも一貫して書こなわれるも的であって、格物致知は、そ的間にひとつずつ進めていく手段な的だ」と說明している。1990年11月24日第回韓日退溪學國際學會に書いて、廣島大學的佐藤仁敎授は「退溪學的一斷面」と題し、李退溪的「心說」「敬說(人欲を去り天理を存する工夫)」を論じて書られる。佐藤敎授はそ的中で特に退溪的「聖學十圖」第四大學圖的あとに記された「今?十圖、皆以敬爲主(い末ここにあげた聖學十圖は、すべて敬を中心としたも的である。)」という退溪自身的解說を取りあげ、退溪が「畏」を以て「敬」を說く朱子的精神をうけつぎ、「要在勉日用崇敬畏」と述べているように、敬的字に畏的字を加元て「敬畏」と熟して使っていることを指摘して書られる。私は近年、朱子的「居敬(持敬)が、特定的對象を持つ的か、持たない的かということに關心を抱き、拙論を發表してきた。そこで本稿では、末ず私見を述べ、つぎに退溪はど的ように考元ていたかをさぐってみたい。