호남유학의 현대적 조명 : 노사 기정진의 현실인식과 사회개혁론 -위정척사론을 중심으로- = Special Edition : The recognition of the reality und social reform thought of Ki, Jungjin -focusing on theory of Wijeongchucksa

다국어 초록 (Multilingual Abstract)

Ki-Jungjin(奇正鎭, 1798∼1879), a typical neo-Confucians and an guardian of opposing to foreign imperialism(斥邪論者) in late Chosun Dynasty, presented a remarkable theory through original interpretation of li yi fen shu(理一分殊) and li-qi(理氣) theory centered onli(理). He showed, moreover, practical intention to break through conflicts in domestic and international issues by reconsolidating neo-Confucian value system. On one hand, his reformist argument, while analyzing and criticizing the contradiction of the feudal system at that time, was internally presented as a countermeasure of domestic policies aiming at system`s stabilization(內修策); on the other, he asserted to defeat the foreign imperialism on the basis of this domestic policies, which apposed the imperialistic invasion. He aimed at fundamental reformation; his argument was about actualizing for the people in tradition of feudalism, revitalizing the neo-Confucian values and stabilizing the social system. Through emphasizing socio-economic reform in particular, he severly censured the ruling class and envisioned concrete activism. At the same time, it was peculiar At the same time, it was livelihood and national finance. He looked squarely, meanwhile, on the economic power of the Occident and its influence; constituted as a main point in his a foreign policy, based upon tongkyokeumjeol(通交禁絶, keeping out of an affair with western imperialistic), this was conceptualized as yangmoolkeumdan(洋物禁斷, prohibition trade connections with western goods). He also showed an acute insight concerning state economy and livelihood of the people, protesting against opening of a port in view of spate of foreign goods. His social reform policy can be summarized as naesuoeyang(內修外攘, rebuilding up the feudal system and opposing to foreign imperialism). It has organic relationship with Confucian theory, in a sense that it understood the reality of those days as being an abnormal political system followed by socio-economic inconsistence and that it tried to reform on the basis of Li(理), which is immutable and simultaneously a sum total of‘ all values. Li(理) for him was a starting point of practical inclination, as well as a foundation leading towards the reality, where the order of neo-Confucian value is fairly reflected. His reformist contention can be seen as an embodiment of this intention as positive criticism against absurd actuality and fundamental reformist argument.