향산 이만도 유학사상의 교육적 함의 = Educational Implications of Hyangsan Yi Man-Do’s Confucian Thought
저자
발행사항
대구 : 경북대학교 대학원, 2020
학위논문사항
학위논문 (박사) -- 경북대학교 대학원 , 교육학과 교육철학 및 사학 , 2020. 8
발행연도
2020
작성언어
한국어
주제어
DDC
370.1 판사항(23)
발행국(도시)
대구
형태사항
i, 145 p. ; 26 cm
일반주기명
지도교수: 박균섭
참고문헌 수록
UCI식별코드
I804:22001-000000097569
소장기관
The purpose of this study is to examine the educational implications of Hyeongsan Yi Man-Do(響山 李晩燾, 1842∼1910)’s Confucian thought. Yi Man-Do was a representative Confucian intellectual who determined and implemented martyrdom for the nation during the period when the country collapsed. Yi Man-Do was the 11th-generation descendant of Toegye Yi Hwang(退溪 李滉, 1541∼1570), a righteous scholar based on Toegyehak’s spirit. Yi Man-Do’s knowledge and life were faithful to self-cultivating and people-governing(修己治人) and rising in the world and gaining fame(立身揚名), and based on the doctrine of Dohak(道學思想) and the spirit of Jeolui(節義情神). Yi Man-Do was an orthodox Confucian scholar based on Confucian thought linking education and politics.
The educational implication in the Confucian thought of Yi Man-Do is the correct approach and understanding of him by examining the martyrdom for the nation according to the ideological basis formed in the course of life. The content to look at in his life is the process of values formation, responsibility for the ruin of the country, a conscience that one should have kept as a scholar, responsibility for the succession of family academic tradition, etc. The foundation of Yi Man-Do’s idea of learning is Neo-Confucianism and Toegyehak. Toegye’s study had an ideological influence on him. Therefore, looking at Toegye is looking at Yi Man-Do.
Yi Man-Do’s life divided into stages of learning, stages of pursuing knowledge, stages of entering government service, and stages of retirement. The period of learning, he took over the family academic tradition by learning from his teachers, Bogjae Yi Hwi-Joon(復齋 李彙濬, 1806∼1867), Sinam Yi Man–Gak(愼庵 李晩慤, 1815∼1874), Gicheon Kwon Seung-Ha(杞泉 權承夏, 1807∼1890), and Ijae Kwon Yeon–Ha(頤齋 權璉夏, 1813∼1896). The learning of this period was Confucianism, based on self-cultivating and people-governing. He first learned to Wigijihak(learning for self-perfection) from his teachers. The real learning of Confucian intellectuals aims to be a decent person who is not bound by interests. Learning for self-perfection is Gongfu(工夫) for cultivating one’s body and mind to become a better person. Yi Man-Do’s poor childhood environment and learning for self-perfection have become important factors that have enabled him to form his lifelong beliefs.
The reason why Yi Man-Do became an entering government service was because of poverty. He became a bureaucrat and was guaranteed a path to success. However, he did not cling to his job and salary. Yi Man-Do valued the pursuit of right-minded, even if life was in dire straits. Yi Man-Do showed that his studies were not in a secular world centered on succession, and he did not want to compromise with the world in which he belongs. He has always had a hard day under the adverse conditions of preparation and poverty for the national examination.
He studied mainly the Confucian scriptures. Yi Man-Do took three doctrines(三綱領), eight steps(八條目), basic ideology and educational structure of The Great Learning(『大學』), as the stage for studying. He practiced doctrines and steps, the educational thought of The Great Learning. In daily life, he kept up the teachings of Confucianism through Gyeong(敬) and Gyeokmulchiji(格物致知). Yi Man-Do focused on self-cultivation, cultivating the body and mind at this stage, taking care of and governing the house.
At the stage of entering government service, Yi Man-Do usually reflects himself on cultivation, checks the level of cultivating himself, and fulfills his role as an official. He enters the central politics, remonstrates with for the king and the people, and fulfilled his assignment to a position faithfully. When he moved from the capital to a government post away, he ruled over provinces as the basis for governing by virtue and people-oriented ideology. And based on Neo-Confucianism’s theory of gongfu, people-governing was practiced. In the crisis of the inside and outside the country, he tried to preserve the country’s traditional ideology. He urged the king to prepare for the national crisis.
As the situation inside and outside the country became confused, Yi Man-Do quit his official post and came down to his hometown. He built Baekdongseodang in his hometown, where he taught his juniors and devoted himself to learning. In a period of intense foreign invasions, he organized a righteous army. In the year when Japanese imperialism took away the country’s diplomatic rights, he appealed to the king to punish the traitor and prevent foreign aggression. He decided to fast when he heard the news of his country’s collapse. And on the 24th day of fast, sacrificed his life for the country. His death is not just suicide but martyrdom for the nation. Confucian thought, which served as the foundation of values on him, take it for granted to pursue and keep the human relations, the logic of the world, and the right morality. That is a struggle against Japanese imperialism’s invasions and rule, and was the way to keep the faith, and was the most intensive way in the history of independence. In a country that raises Confucian scholars, he practiced the responsibility of the country’s ruin with Confucian values.
Yi Man-Do valued the traditional loyalty of Confucianism, which was loyal to the king and the country. He decided to die to fulfill his duty as a Confucian scholar who failed to protect the country until the end. He replaced the responsibility of the Confucian scholar-intellectual who were bureaucrats with martyrdom for the nation. From the point of view toward modernity, he best demonstrated the Sunbi’s perception and response toward the country and the community, its depth, and orientation. Yi Man-Do’s spirit continued to his descendants and resisted Japanese imperialism without taking care of his safety for the sake of his country and people. His anti-Japanese imperialism struggle continued with their younger brother, son, daughter-in-law, grandson, and granddaughter, who acted as independent activists.
Yi Man-Do’s death showed responsibility and duty at the time when the traitor was rampant and left the upright figure of an intellectual by being loyal to the nation and the king. His Confucian ideas became the basis for dealing with the national crisis, the social crisis, and the personal crisis, and teach us how to respond to the reality we face. Rather than dismissing Yi Man-Do’s knowledge and life as a person’s life, it still has great implications today in that those living in the present can learn his spirit.
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