16-17세기 초반 퇴계 문인의 서원 건립 활동

권시용 ( Kwon Shi-yong ) 한국서원학회 2019 한국서원학보 Vol.8 No.-

This study is focused on Seowon(書院) establishment activities of the Toegye's students(退溪門人) involved in distributing Seowon based on the Toegye's theory of Seowon. Toegye intended to prepare for the coming era of Sarim(士林) by teaching Sung Confucianism to new powers in Sarim and establishing Sung Confucian(性理學) order in the local areas. He considered Seowon system as a distinctive means for his intention and strove to distribute Seowon along with his fellow scholars. This study indicates that 56 students of Toegye's participated in Seowon establishment in 43 places. This accounted for approximately half of the total number founded nationwide before the Imjin War(壬辰倭亂). In addition, it was proved that they played a significant role in Seowon establishment in Kyeongsang area(慶尙道). Toegye's stdents made efforts to found Seowon not just at the very places where they lived but where they served as local officials and the latter, especially, came to remarkable results showing that 17 students as local officials founded Seowon in 22 places. They initiated the discussion about founding Seowon, encouraged local people to join the establishment activity , and provided them with administrative, financial support. They kept on supporting after completing Seowon through taking part in academic trainings(講學) and engaging in running Seowon. These facts tell us that they did play an essential role in introducing and spreading Seowon in the early Chosun Dynasty. In conclusion, Seowon establishment activities of the Toegye's students made its way to succeeding and developing the Toegye's theory of Seowon which was aimed at the academic training and moral cultivation of Sarim.

‘세계유산 한국의 서원 제향 의례’ 관련 문헌 자료의 전승 양상-유네스코 세계유산 ‘한국의 서원’을 중심으로-

이광우 한국서원학회 2023 한국서원학보 Vol.17 No.-

This thesis contemplates the bibliographic data related to the memorial rituals handed down in ‘Seowon, Korean Neo-Confucian Academies’ for UNESCO World Heritage. Seowon in the mid-16C was emerged as an alternative venue for government and academics. However, the noble classes that led the Seowon operation under the political and social changes during the Joseon Era had the main focal points in the ritual ceremonies for ‘johyeon (尊賢)’ rather than the academic studies. Through the Seowon ritual ceremonies, the noble classes were able to pronounce that they are the political and academic successors of the religious service personnel in the rural village communities, and through this process, they sustained and maintained their social status thereof. In the meantime, it is feasible to build up the solidarity between the noble classes that shared the political factions and academic factions and confirm the order with the ritual ceremonies in Seowon. In this aspect, Seowon has handed down with a number of records related to ritual ceremonies, but the studies on Seowon have not attracted a great attention as such studies were focused on politics, social and economic affairs, education and so forth. Therefore, the records related to the ritual ceremonies for primarily 9 Seowons designated as the ‘Seowon, Korean Neo-Confucian Academies’ for UNESCO World Heritage are classified for each type as in literature collections, Seowon journals, ancient documents, and publications. These data have the record on Seowon ceremony related rules and styles, purpose, name list of attendees in the ritual, and operation status. Looking for each contents again with respect to the ritual ceremony related data, those can be largely classified into the holgiryu(笏記類) that contained the rules, styles and rituals of the regular ritual ceremony, such as, shrine or the like, data related to special ritual ceremonies, such as, saeak-rye(賜額禮), chije-rye(致祭禮), chuhyang-rye(追享禮), hwanan-rye(還安禮) and others, written ritual writings and ritual writings listed mainly on literature collections, and the name lists of ceremony officers, such as, dedication officer and administrator, general almyoja and attendees to the ritual ceremonies. The Seowon ritual data is the most impeccable foundation to show that the Seowon culture originated from China has naturally ascended to the culture of Korea through the Joseon Dynasty era. In addition, it may be facilitated as an important turning point for restructuring the ancient transformation of the Seowon memorial ceremony that has been transforming to turning into contemporary period. 이 논문은 유네스코 세계유산 ‘한국의 서원’에 전승되고 있는 祭禮관련 문헌 자료를 살펴 본 것이다. 16세기 중반 서원은 官學의 대안처로 등장하였다. 그러나 조선 시대 동안 정치・사회적 변화 속에 서원 운영을 주도하던 사대부 계층은 講學보다 ‘尊賢’을 위한 제례에 주안점을 두었다. 서원 제례를 통해 사대부 계층은 향촌사회에서 祭享人의 정치・학문적 계승자임을 천명할 수 있었고, 이를 매개로 자신들의 사회적 지위를 확보・유지해 나갔다. 한편으로 서원 제례로서 당색과 학파를 공유하던 사대부 세력 간에 결속력을 다지고, 질서를 확인할 수 있었다. 그런 관계로 서원에는 제례 관련 기록이 다수 전승되어 있으나, 그간 서원 연구가 정치・사회・경제・교육 등에 초점이 맞추어져, 큰 관심을 받지 못하였다. 이에 우선적으로 유네스코 세계유산 ‘한국의 서원’으로 지정된 9개 서원의 제례 관련 기록을 文集類, 書院誌, 古文書・成冊類와 같이 유형별로 분류하였다. 이들 자료에는 서원 제례와 관련된 규식, 목적과 취지, 제례 참석자 명단, 운영 실태가 기록되어 있다. 제례 관련 자료를 다시 내용별로 살펴보면 크게 享祀 등 정기 의례의 규식과 祝을 담고 있는 笏記類, 賜額禮・致祭禮・追享禮・還安禮 등의 특수 의례 관련 자료, 주로 문집류에 수록된 祝文類와 祭文, 獻官 및 執事와 같은 祭官과 일반 謁廟者 및 제례 참석자를 기록한 명부류로 구분된다. 서원 제례 자료는 중국에서 유래한 서원 문화가 조선 시기를 거쳐 자연스레 우리의 것으로 승화되었음을 보여주는 가장 명백한 근거이다. 또한 현대로 접어들면서 변형되어 가고 있는 서원 제례의 옛 전승 양식을 재구성하는데 중요한 전거로 활용할 수 있다.

퇴계의 서원부흥운동의 의의와 현대적 계승발전 방안에 대한 일고찰

김성실 ( Kim Sung-sil ) 조선대학교 인문학연구원 2020 인문학연구 Vol.0 No.59

Seowon made a great contribution to enshrine the sages, academic dissemination, and human resource development with symbolism as a place representing education in Korea after the middle of Joseon Dynasty. The runner tried to establish the spirit of Taoism by raising the Seowon revival movement with the middle of Baekrok-dong Seowon, and Toegye also made efforts to establish DoHak(道學) through the Seowon revival movement and to make strong efforts for practice. Especially, through the sages of our country, I have brought strong motivation and practicality that I can become a sages if I study and practice. I led education and practice of Sage-knowing rather than become a sages, In addition, it led the cultural development of local community centered on Seowon along with the systematization of Seowon education through the regulation of Seowon, and established Seowon as a center point to root the practice of DoHak(道學) in the local community. Now, the Seowon of Korea has been recognized as a world heritage beyond the Seowon of China, and it is possible to expect cultural tourism using Seowon. However, most of all, it is necessary to make use of education, which is the function of Seowon, to inform the right education in the era of materialism and infinite competition society today and to expand its appearance. This study is to examine how Seowon, an educational institution and architecture in the middle of Joseon Dynasty, was recognized as a world value today and what the essence of its meaning is. To do so, the background and development process of Seowon Revival Movement of Toegye will be examined first, and the meaning of Seowon Education and Seowon Revival Movement will be examined focusing on the 5th 「Diagram of Rules of the White Deer Hollow Academy」 of 『Ten Diagrams on Sage Learning』 based on this, this study intends to expand the meaning of the Seowon revival movement in terms of character education as a modern succession plan and furthermore, inter-Korean Confucian cultural exchange.

퇴계 문인의 서원 보급 활동

채광수 영남대학교 민족문화연구소 2019 민족문화논총 Vol.73 No.-

This article is the study on how early Seowons dispersed and expanded through the activities of those Toegye writers. From the reign of King Myeong-jong to King Gwanghae-gun, the Toegye writers directly and indirectly involved in Seowon with the participation of a total of 56 persons in 43 places. Among them, Lee Jeong, Hwang Jun-ryang, Park Seung-im and Jeong Goo who had significant communication with Toegye is taken as the subject of review in this article. Lee Jeong undertook for establishment of Seoak Seowon in Gyeongju and Okcheon Seowon in Suncheon to process even for the finite parts in stipulation with his teacher. The former grew into Seowon that represented Bunam of Gyeongju and the later became a turning point for the growth of Sarim as well as establishment of Neo-Confucian study order in the region. Hwang Jun-ryang worked as a local government officer and engaged in important roles in early Seowon establishment activities involving reconstruction of Sinryeong Hyanggyo (local school), establishment of Baekhak Seodang, repairing of Danyang Hyanggyo, leading major repairing of Youngbong Seowon of Seongju and establishment of Gonggok Seodang and Nokbong Jeongsa. The fact that he was mentioned the most with the outcome on education projects at the place where Toegye established may be attributable to such a foregoing situation. Park Seung-im was most passionate writer for the Seowon dispersion movement that he was in the same context with Toegye's view toward Seowon with respect to the perception on needs of Park Seung-im, such as, the interests on Sosu Seowon and Isan Seowon to manage the enshrinement of Toegye, establishment of Gicheon Seowon in Yeoju, provision of foundation to establish Jeongsan Seowon in Yecheon. After passing of Toegye, Jeong Goo who was the most enthusiastic to the establishment of Seowon worked hard for rebuilding and founding Seongju Cheongok, Hyeonpung Dodong, Eomseong Wungok, and Andong Imcheon Seowon. As such, the writers lead the establishment of Seowon with Toegye actively supporting them generally showed in early time of Seowon expansion. Seowons enshrined and devoted for Toegye who had great contribution to the advancement and expansion of Seowon in Korea were flourished to be 31 places nationwide. The core part of Toegye enshrining Seowon would be the most in the type of enshrining together with those writers. Such Seowon dispersion movement of Toegye has been handed down by his writers in a way of great contribution for Seowon to establish as one of the education and enshrining institution for the Joseon society. 본고는 초기 서원이 어떤 방식으로 보급・확산되었는지 퇴계 문인들의 활동을 통해 다룬 연구이다. 명종 대부터 광해군 대 까지 퇴계 문인들이 직・간접적으로 관여한 서원은 43개소에 총 56명이 참여하였다. 이중 퇴계와 소통이 많았던 이정, 황준량, 박승임, 그리고 정구를 본고에서 검토의 대상으로 삼았다. 이정은 경주 서악서원과 순천 옥천서원 설립을 추진하며 스승과 세밀한 부분까지 협의하면서 진행하였다. 전자는 경주 府南을 대표하는 서원으로 성장했고, 후자는 지역의 성리학적 질서 확립은 물론 사림 성장에 결정적 계기가 되었다. 황준량은 지방관에 나아가 신령 향교 중창・白鶴書堂 설립, 단양 향교 수리, 성주 迎鳳書院 중수 주도 및 孔谷書堂・鹿峰精舍 설립 등 초기 서원설립 활동에 중요한 역할을 담당했다. 퇴계가 지은 그의 행장에서 교육 사업에 대한 성과를 가장 많이 거론한 것도 이 같은 사정에 기인한다. 박승임은 서원 보급 운동에 가장 열성적인 문인으로 소수서원에 대한 관심을 비롯해 이산서원에 퇴계 제향 주관, 여주 沂川書院 설립, 예천 鼎山書院 창건 기반 제공 등 박승임의 서원 필요성에 대한 인식은 퇴계의 서원관과 맥이 닿아 있었다. 퇴계 사후 서원 설립에 가장 적극적이었던 정구는 성주 천곡, 현풍 도동, 음성 운곡, 안동 임천서원 중건 및 창건에 힘썼다. 이처럼 문인들이 서원 설립을 주도하고, 퇴계가 적극 지원해주는 모습은 서원 확산 초기에 보편적으로 나타나는 현상이다. 한국 서원 확산과 발전에 크게 기여한 퇴계를 제향 및 추향된 서원은 전국에 31개소를 헤아린다. 퇴계 제향 서원의 핵심이 바로 문인들과 합향 된 형태가 가장 많았다. 이와 같이 퇴계의 서원 보급운동은 그의 문인들에 의해 계승되어 서원이 조선 사회에 하나의 교육・제향 기관으로 자리 잡는데 크게 기여하였다.

금계 황준량의 서원활동과 교육론

이수환 ( Lee Soo-hwan ) 경북대학교 영남문화연구원 2018 嶺南學 Vol.0 No.66

본 논문은 퇴계와 그의 문인들에 의해 서당과 서원의 건립이 활발히 전개되었던 시기에, 퇴계문인인 황준량의 서당·정사 건립 및 서원활동을 검토하였다. 서원은 조선중기 이후 재지사족들의 대표적인 향촌조직이었다는 점에서 일찍부터 조선사회를 이해하는 중요한 주제로 인식되었고 따라서 많은 연구가 진행되어 왔지만, 퇴계문인들의 서원보급 운동이나 이들의 서원활동 등에 대한 해명은 미흡한 실정이다. 서원을 조선사회에 보급·정착시키고 그 성격을 규정하여 발전의 토대를 마련한 것은 퇴계지만, 여기에는 퇴계의 서원론에 공감하고 서원보급에 동참하였던 퇴계문인들의 역할이 크다. 황준량은 서원이 보급되던 초창기에 퇴계와 더불어 활발히 서원활동을 한 대표적인 인물이다. 황준량은 신녕, 단양, 성주 등 지방관 재직 시 백운동서원과 영봉서원의 운영에도 깊이 관여하였고 나아가 신녕 白鶴書堂과 성주 鹿峰精舍와 孔谷書堂을 건립하며 퇴계의 교육론 확산에 중요한 역할을 하였다. 따라서 그의 서원활동에 대한 검토는 퇴계의 서원보급 운동을 이해하는 데 일정하게 기여할 것으로 판단된다. This study has reviewed Hwang Jun-ryang who was a disciple of Toegye Yi Hwang and placed endeavors in establishment of seodangs (school) and jeongsa (place of study) at the time there was active effort for establishment of sedang and seowon by Toegye and his scholars. Seowon was a representative folk village organization of local elite scholars after the mid-period of Joseon Dynasty that it has been an important theme to understand the Joseon society, and therefore, there have been number of studies thereof, but it is still insufficient to explain the seowon dispersion movement or their seowon activities and so forth by the scholars under Toegye. Toegye was the one who dispersed and settled seowon in the Jeseon society by defining its characteristics and laid down the foundation, but significant attribute has to be made for the works of Toegye scholars who sympathized to the seowon principle and participated in the seowon dispersion movement. Hwang Jun-ryang was a representative person who was actively engaged in the seowon activities together with Toegye in the beginning period to disperse seowons. When serving as the local officers of Sinnyeong, Danyang, Seongju and others, Hwang Jun-ryang was deeply involved in the operation of Baekwun-seowon and Youngbong-seowon, and furthermore, Sinnyeong Baekhak-seodang, Seongju Nokbong-jeongsa and Gonggok-seodang were established to undertake an important role for expansion of the education principle of Toegye. Therefore, the review on his seowon activities is considered to contribute to a certain degree to understanding of Toegye's seowon dispersion movement.

서원의 지식 네트워크 활동의 실제 -상주 도남서원(道南書院)의 시회(詩會)를 중심으로-

채광수 ( Chae Gwang-soo ) 한국서원학회 2021 한국서원학보 Vol.12 No.-

Donam-seowon is a current place where the valuable social data that may confirm the activities of knowledge network and its actuality. First of all, as a result of analyzing the network characteristics of Donam-seowon-led influences, the upper-echelon clans that produced heads of such seowon (a place for scholars to study or holding ritual services) were 6 clans including Burim Hong, Andong Gwon, Jangsu Hwang, Jinyang Jeong, Pungsan Ryu and Heungyang Lee. A series of phenomenon could be confirmed from the following facts: close relationships with politically and economically powerful sectors, appearance of contrasting stance of Namin and Noron (political factions), high ratio of head of seowons in passing minor and major national examinations and working in government positions, and many heads of seowon concurrently serving as the head of seowon for other seowons. This study has taken a look at the activity trends of knowledge network on the foundation of culture and social aspects by ‘Imsulsadan’ that was mainstay in Nakdong-gang River and Donam-seowon and individual scholars on the basis of such personnel structure. The former had been descended from 1607 to 1778 by accommodating Jeokbyeoknori of Su Dong Po (Chinese poet, writer and philosopher), and under this article, it has sought the activities of knowledge network of relationship with Donam-seowon, aspects of constituents, detouring sites of scholars, creative writing for joint poetry and others from 1607 as the starting point of poetry session. As demonstrated on the introductory statement of the joint poetry that was written by Lee Jun, in pertinent part, ‘By writing the brief summary to place in the outline of this book, it is intended to be the pioneer for those who handed down at a later time by placing the same at Donam-seowon’, and thereafter, Donam-seowon came up with the solidarity and bonding through poetry session, followed by its starting point to lead the close network structuring. The later is considered as the seowon where the active study was undertaken in Donam-seowon as the capital of such seowon with its regional feature in advancing numerous famous scholars that were schemed from the influence of the Youngnam academic faction. The attention was paid to the cases of poetry sessions that were harmonized with the studies of Lee Man-bu, Gwon Sang-il and Jeong Jong-ro. After moving to Sangju in 1697, Lee Man-bu experienced literature sessions and encountering of scholars at Donam-seowon, and in 1724, he served led the 『Geunsarok』 study session as the head. Gwon Sang-il who was extremely interested in the seowon education held the 『Simgyeong』 study session as the head of seowon in 1723 and he enjoyed the scholars. In 1816, the Donam-seowon study session of Jeong Jong-ro with the attendance of several hundreds of audience was worth of special attention, and after the study session, he left a piece of poem that is presumed to be his last one. Through such poetry session activities of Donam-seowon, this article displays the knowledge generation, network formation and process of knowledge dispersion by seowon with significant implication to demonstrate the diversified aspects of seowon.

陶山書院 刻板活動 硏究

裵賢淑 ( Pae Hyon-suk ) 한국서원학회 2021 한국서원학보 Vol.12 No.-

Seowon began originally as an educational institute for Ganghak (mastering of study and researching) and Jangsu(reading books and striving in studying). In order to achieve this objective, students had to read books and think over and over again. At that time, books were published mainly by xylographic prints, or woodcuts in the private sector. The purpose of this study is to investigate the publications by Tosan Seowon that has worshiped Yi Hwang and analyze their characteristics. The woodblocks of a total of 26 titles were investigated. The bibliographies of these publications are described in detail. An analysis of these found the following characteristics : First, whole story of publication for 5 titles were passed down. They are 『Seonjo Munjib Gae-gan Ilgi』, 『Toegye Seonsaeng Munjib Jung-gansi Ilgi』, 『Geubmunrog Young-gansi Ilgi』, 『Seonjo Songjae Seonsaeng Munjib Jung-gansi Gisa』, 『Seonjo Munjib Gan-yeogsi Ilgi』. In these books were recorded that a process of consultation for engraving of woodblocks, composition of a commission, manuscript proofreading, raise operation expenses and scale, the closing account, prepare printing block, artisans participated, engraving on wood blocks, print process, binding, distribution of printed books. Second, there was not published during Yi Hwang’s lifetime. And the period when the woodblocks were made was from the late in the 16th century to the early 20th century. The first woodcuts was 『Song-gye Wonmyung Lihag Tongrog』 in the year 1576. The last woodcuts was 『O-gasanji』 in the year 1924. 3 editions were published in the 16th century, 8 editions were published in the 17th century, 8 editions were published in the 18th century, 3 editions were published in the 19th century, 4 editions were published in the 20th century. The first edition engraved by Tosan Seowon were 16 titles. The first and second edition engraved by Tosan Seowon were 1 title. The first, second and third edition engraved by Tosan Seowon were 1 title. The second edition engraved by Tosan Seowon were 4 titles. The second and third edition engraved by Tosan Seowon were 3 titles. The 9th edition engraved by Tosan Seowon were 1 title, 『Jujaseo Jeolyo』. Thus, we can see the first edition engraved by Tosan Seowon is majority. Third, as the authors were all directly or indirectly related to Toegye shrined by the Seowon. Works written by Toegye Yi Hwang were 10 titles(38%). Toegye's family were 6 titles(23%). Toegye school, descendents and disciple were 6 titles. Forth, Examined these publications by subjects. The large parts of the publications, 15 titles(57%) belong to the class of Collection of Works. Next 5 titles belong to the class of History. Next 4 titles belong to the class of Fellow Philosophers and Scholars. Lastly, 2 titles are in the class of Scriptures of Confucianism. Most of titles were not connected with Ganghak(mastering of study and researching). Fifth, All of the above mentioned titles were published from woodblocks. All of them were stored by Tosan Seowon. Among them 3 titles were engraved by another place and brought from another place. And 4 titles were engraved by Tosan Seowon and were transferred to another place. 21 titles among 26 titles were wholly stored in Tosan Seowon. Only 1 title, 『Gyeongseo Seog-eui』 were wholly lost. Tosan Seowon functioned as the leading authority for Ganghak, Jangsu and Collection of books. And functioned as the leading authority for publication of books.

조선 후기 충주 사족의 서원활동 : 누암서원을 중심으로

안다미 ( Ahn Da Mi ) 충주문화원 부설 충주학연구소 2023 충주학연구 Vol.2 No.0

Chungju city was geographically close to Seoul and Gyeonggi Province. Because of this geographical advantage, many Aristocratic families from Seoul lived in Chungju. In particular, they chose Chungju as their base in times of political turmoil. The Sajoks (the well-bred families), who moved to Chungju after the 17th century, frequently moved back and forth between Chungju, Hanyang, and Gyeonggi-do depending on political changes. As a result, Chungju was recognized as one of the more difficult provinces to govern, with strong Hyangri forces even after the 17th century. With the advent of Gabsul Hwanguk in the 20th year of King Sookjong’s reign, the number of Seowon of Song Si-yeol (宋時烈, 1607-1689) increased dramatically in the Chungcheong province. The disciples of Song Si-yeol set up a Seowon in honor of their master, and on this basis they sought to seize control of public opinion in Chungcheong Province. At the center of these efforts, there were Gwon Sang-ha (權尙夏, 1641-1721) and Jung Ho (鄭澔, 1648-1736), both from the Chungju region. Gwon Sang-ha established Huayang Seowon first, and Jung Ho established the Nuam Seowon in Nuamli, Chungju, where he lived. In the 20th year of the Suzong dynasty, the Sajoks in Chungju region, led by Jung Ho, discussed the establishment of a Seowon to honor Song Si-yeol and Min Jungjoong (閔鼎重, 1628-1692). Min Jungjoong, Song Si-yeol had been a pastor in Chungju, and Min Jungjoong was a member of the Sajoks from Chungju. Both had a history of leading the way in the cultural and moral development of Chungju. As such, the local aristocrats of Chungju, including Jung Ho, had various reasons for establishing the Seowon for Song Siyeol at that time. While there were political motivations, they also harbored a sense of checks and balances against the growing influence of scholars and literati centered around the Donam Seowan in Yeonsan in the Honam region. On the other hand, the discussion of establishing a Seowon by the Sajoks in Chungju also served the policy interests of the state. The state agreed that Chungju was a relatively strong region of the Hyangri forces, and the Sajoks in Chungju were involved in frequent disturbances, thus, they saw the need for the establishment of the Seowon as a more efficient means of managing them. As such, the Nuam Seowon, completed in the 21st year of King Sookjong’s reign (1695), was the result of the convergence of interests of the Sajoks in Chungju, including Jung Ho, as well as the interests of the state. This attempt to reinforce academic thought around the Seowon, becomes more evident after the 18th century. For instance, in the 19th year of King Jeongjo’s reign, there was a report to the court about the issue of Min Joong Hyeok, who represented the people, advocating for the addition of Jung Ho to the Nuam Seowon. The addition of Jung Ho to the Seowon was reflective of the Chungju Sajoks’sense of caution at the time, in response to the strengthening of academic and ideological influence among scholars led by Kwon Sang-ha at the Hwanggang Seowan and Han Won-jin(韓元震, 1682~1751). Gwon Sang-ha Jung Ho Min Jungjoong Kim Jangsang Kim Jangsang. The Sajoks in Chungju aimed to establish their own scholarly lineage within the broader Confucian academic tradition that followed the lineage of ‘Zhu Xi -Yi Yi- Kim Jangsang- Min Jungjoong- Jung Ho by placing ‘Zhu Xi -Yi Yi- Kim Jangsang- Song Si-yeol- Gwon Sang-ha’. Moreover, the success of adding of Jung Ho to the Seowan in the 19th year of the reign of King Jeongjo, also reflected the position of the court, who needed outposts for the dissemination of the state’s policy ideology, orthodox Neo- Confucianism, at a time when Confucianism was in vogue. In other words, adding Jung Ho was the result of a convergence of interests between the Sajoks in Chungju and state policy. As such, the Nuam Seowon was established as a result of the convergence of the interests of the Sajoks in Chungju, which sought to secure their identity as regional elites, and the state’s policy interests, which sought to complete the edification of local customs and manage the Sajoks in Chungju efficiently. This was done through the dissemination of orthodox Neo-Confucianism ideology in Chungju, a region close to Hanyang, and a series of activities centered on the Seowon were also conducted in the process of converging state policy and the interests of the Sajoks.

서원문화자산의 활용과 과제-2025년 「향교・서원 국가유산 활용사업 90선」을 중심으로

백지국 영남대학교 민족문화연구소 2025 민족문화논총 Vol.90 No.-

본 연구는 조선 시대 서원의 역사적・문화적 가치에 주목하여, 오늘날 서원의 활용 현황을 분석하고 그에 따른 과제를 도출하는 것을 목적으로 한다. 이를 위해 국가유산청이 제정한 서원의 보존과 관리에 관한 일반지침을 기준으로 서원문화자산을 ① 교육・강학, ② 제향・의례, ③ 운영・조직(네트워크), ④ 인물・학맥, ⑤ 건축・경관, ⑥ 생활양식, ⑦ 기록문화・기록유산, ⑧ 경제활동, ⑨ 전설・일화 등 9개 유형으로 분류하였다. 또한 국가유산청이 주관한 「2025년우리고장 국가유산 활용사업」 중 ‘향교・서원 국가유산 활용사업 90선’에 포함된 프로그램 가운데 서원이 단독으로 운영한 24개소의 87건 프로그램을 분석대상으로 삼아 구체적인 활용 양상을 검토하였다. 분석 결과 서원문화자산 활용은 경상북도를 중심으로 한 영남권과 일부 충청권에서 집중적으로 이루어져 지역적 편중성이 나타났다. 활용 유형 중에서는 건축・경관이 가장 높은 비중을 차지하였으며, 그 외에도 생활양식, 교육・강학, 인물・학맥 등의 항목에서도 비교적 다양한 활용 사례가 확인되었다. 그러나 서원의 핵심 기능이라 할 수 있는 제향・의례, 운영・조직, 경제활동 유형은 활용 빈도가 매우 낮거나 전무하여, 서원의 본질적 가치를 제대로 반영하지 못하고 있는 실정이다. 아울러 일부 사례에서는 서원 공간을 단순한 전통체험장으로 활용하는 경향도 확인되었다. 이러한 분석을 토대로 본 연구는 서원문화자산의 지속가능한 활용을 위한다음과 같은 과제를 제안한다. 첫째, 특정 지역에 편중된 활용을 완화하기 위해 지역 간 문화 격차를 줄일 수 있는 기반 마련이 필요하다. 둘째, 활용 프로그램의 질적 향상을 위해 서원에 특화된 전문 인력의 양성과 유형별 활용 전략의 정립이 요구된다. 셋째, 서원문화자산을 지역 내외의 다양한 자산과 연계하여 외연을 확장해야 한다. 마지막으로, 서원이 지닌 역사적・문화적 가치를 현대적으로 재해석하는 노력이 요구된다. 결론적으로 본 연구는 서원의 정체성을 훼손하지 않으면서도 현대 사회 속에서 실효적이고 지속 가능한 활용을 도모할 수 있는 전략을 제시하고자 하였다. 이는 향후 서원문화자산의 보존과 활용 사이의 균형을 모색하고, 전통문화자산의 현대적 계승이라는 과제에 실천적으로 기여할 수 있는 토대가 될 것이다. This study examines the current status of Seowon utilization and identifies key challenges by highlighting the historical and cultural significance of Seowon-Confucian academies that fulfilled educational, ritual, and self governing functions during the Joseon Dynasty. To this end, Seowon cultural heritage elements were classified into nine categories based on the General Guidelines for the Preservation and Management of Seowon issued by the National Heritage Administration: ① education and lectures, ② rituals and ceremonies, ③ management and organization (networks), ④ figures and academic lineages, ⑤ architecture and landscape, ⑥ lifestyle, ⑦ documentary heritage, ⑧ economic activities, and ⑨ legends and anecdotes. The study analyzed 87 programs from 24 Seowon sites that independently participated in the “2025 Top 90 Hyanggyo and Seowon Heritage Programs,” a national initiative led by the National Heritage Administration. The analysis reveals a regional imbalance, with most Seowon utilization concentrated in the Yeongnam region, particularly North Gyeongsang Province, and parts of the Chungcheong region. Among the heritage types, architecture and landscape showed the highest utilization rates, followed by lifestyle, education, and academic heritage. In contrast, programs involving rituals and ceremonies, management and organization, and economic functions-core elements of Seowon-were rarely implemented or entirely absent, indicating a disconnect from the essential values of Seowon. Furthermore, some programs merely used Seowon as a backdrop for general traditional experiences, lacking deeper cultural relevance. Based on these findings, this study proposes several strategies for the sustainable utilization of Seowon cultural heritage. First, establish a foundation to reduce regional disparities and promote balanced cultural development. Second, cultivate specialized human resources and develop tailored strategies for each heritage category. Third, expand the scope of utilization by linking Seowon with various local and external cultural assets. Fourth, reinterpret the historical and cultural value of Seowon in a contemporary context. In conclusion, this study presents strategies aimed at ensuring both the identity and public relevance of Seowon in modern society. It provides a practical foundation for balancing heritage preservation with active cultural engagement and contributes to the sustainable transmission of traditional cultural assets.

龍巖書院 운영주체들의 활동과 그 지향에 대한 일고찰 -17세기 초반의 德川書院ㆍ新山書院과 비교하여-

구진성 경상국립대학교 경남문화연구원 2013 남명학연구 Vol.39 No.-

This article focused on Yongam-Seowon[龍巖書院]’ operating leaders action and their direction. Especially, it is mainly discussed what they were kept of scholarship, immediately after Injo-Coup[仁祖反正]. It was memorial that about Nammyung Jo,Sik[南冥 曺植]’ scholarship, in Yongam-Seowon. In 1609, Yongam-Seowon was authorized by government. In the same year, Deokcheon-Seowon[德川書院], Sinsan-Seowon[新山書院] were authorized, too. These three Seowon were memorial place about Nammyung Jo,Sik. In operation policy discussions, their academic features appear. In Yongam-Seowon, Jeong,In-hong[鄭仁弘]’ impact is huge, from the beginning. Jeong,In-hong is excellent student in Jo,Sik school, and in academic attitude, he is most looked like his teacher. Jeong,In-hong, Lee,Heul[李屹], Jeong,On[鄭蘊], Im,Jin-bu[林眞怤], Pak,In[朴絪] were responsible for operating Yongam-Seowon. They kept up about Jo,Sik memorial activity. Around 1635, Deokcheon-Seowon and Sinsan-Seowon operating leaders were discussed who is addendum memorial scholar in their Seo-won. Yongam-Seowon leaders insisted that the most admirable scholar is there in. Because it is one way to respect Jo,Sik. In this discussion, we may know that their three Seowon’ insistences were different from each other. 이 글에서는 陜川 三嘉에 있었던 龍巖書院 운영주체들의 성격과 활동을 고찰하였는데, 특히 인조반정 이후 그들이 보여주었던 학문적 지향에 관해 주로 논의하였다. 또한 1609년에 공히 사액되었던 德川書院ㆍ新山書院 등 타 남명 제향 서원의 경우와 비교해 봄으로써, 용암서원 운영주체들의 특징을 좀더 부각시키고자 하였다. 용암서원은 임진왜란 때 소실된 뒤, 1601년경 재건되었는데, 이때 관여한 인물 다수가 鄭仁弘과 밀접한 관련이 있는 것으로 판단된다. 용암서원의 원장ㆍ원임을 맡은 인물로는 정인홍, 文景虎, 李屹, 鄭蘊, 林眞怤, 朴絪 등이 있는데, 정온ㆍ임진부ㆍ박인은 인조반정 이후에도 용암서원 내에서 남명 선양 사업을 활발히 진행하였고, 덕천ㆍ신산서원의 추가 배양 논의에서도 남명 위상의 제고를 위한 방법을 제시하였다. 임진부는 용암서원에서의 강학을 통해 남명 정신을 강조했고, 박인은 남명 관련 기록물의 정리ㆍ편집을 맡았는데, 이 일들을 정온의 자문을 받아 진행하였다. 정온은 趙任道에게 신산서원 원장을 맡길 만큼 용암서원ㆍ신산서원 내에서 영향력이 있었고, 조임도는 용암서원 측의 입장을 참고하며 신산서원 내의 일을 처리한 것으로 보인다. 한편 덕천서원에서는 1635년 무렵 覺齋 河沆을 배향하려는 논의가 있었다. 여기서 사액서원의 지위를 포기하면서까지 배향을 강행하려는 의견도 있었지만, 정온 등 용암서원 운영주체 측에서는 사액의 지위를 인정해야 한다는 의견을 피력함과 동시에 하항 외에 鄭逑 등 남명 高弟를 함께 배향해야 타당하다고 주장하였다. 이는 인조반정 이후 추락해가는 남명의 위상을 제고할 방법을 모색한 것인데, 정구에게서 남명의 영향을 지우려는 집단의 반대로 결국 실현되지 못한 것으로 보이지만 정인홍이 생전에 추구했던 남명 선양 정신의 잔존이라 할만하다. 신산서원에서 金宇顒만을 제향하려는 움직임에 대해서도 이들 용암서원 운영주체들은 정구도 함께 배향할 것을 주장하였다. 인조반정 이후 덕천서원ㆍ신산서원에서는 서원 내 서로 다른 성향을 가진 집단끼리 논의하고 충돌함으로써, 반정 이후 바뀐 환경에서 적응할 방법을 모색해 나갔다면, 용암서원은 변신이 불가능할 정도로 정인홍 계열의 영향력이 컸던 곳으로 판단되지만, 이러한 점 때문에 인조반정 이후에도 한동안은 정인홍의 정신을 계승하여 남명학의 학습과 교육, 정리와 출판 사업 등이 추진될 수 있었던 것이다.