15, 16세기 조선사회의 도학운동(道學運動)과 사군론(事君論) = The Moral Philosophy Campaign and Theory of Serving Sovereign during the 15, 16th Choseon Dynasty

다국어 초록 (Multilingual Abstract)

Commonly, Confucian scholars (serving the monarch) guiding principles were centered on the concept of loyalty (忠, chung), which is fealty or loyalty. In addition to this, the seonbi were judged by those on the sovereign`s side and who were dominant, seeing one-way deference to the sovereign as the essential duty of loyalty However, in the times of the original studies of Confucius, Mencius and scholars regarded as one`s duty a selective duty to principles such as the realization of humanistic morals, peace under heaven, the enlightenment of one`s homeland, and comfortable, peaceable populace. Yet in the Han and Tang dynasties of China`s classical imperial era, a sense took hold that a subject`s immovable and obligatory duty was self-restraint in service of the sovereign. The obligation of sovereigns to be benevolent and worthy of loyalty gave way to the logic of a one-way obligation of servants to be compliant with the monarch. One of the major contributions of Zhu Xi (Song dynasty scholar) was a return to the original framework of Confucianism regarding mutual obligations. Followers of the Song elites` ideas of the laws of human nature, or Neo-Confucianists, as seonbi scholars made vivid again the lost and forgotten memory of the Confucianism of the early servants to the monarch, through a philosophy of the universe and an ethical code based on the theory of heaven. On the basis of the theory of dotong or the series of ways, the ethical code of Zhu Xi, the image of the sovereign as learned sage on the inside and prince on the outside made up the theory of gunju seonghak. At this time, Neo-Confucianists for the sake of making the monarch someone worthy of absolute devotion and support, a highest majesty sought to lead and guide the monarch through the way of the world in a process known as pulling the sovereign is the proper way. They also sought, as their vision of their purpose, to fix mistakes of the mind in the sovereign, an activity called grab the sovereign`s heart`s impropriety. To attract the sovereign, respective scholars formed political cliques as groups of true buddies. Around the time of the end of the Koryo dynasty in Korea and the founding of the new dynasty, the so-called architects of Chosun fully embraced the aforementioned philosophy they termed serve the sovereign doctrine. However, after the failures of the jeongdojeon and their fall from grace, the renaissance in the idea of loyalty retreated and lay dormant. In the latter part of King Seongjong`s reign, the sinjin faction within the scholar forest clique or sarim politically restored this philosophy and on the surface, it seemed to rise in prominence, but in fact still fell. At the time of the gimyo sarim`s innovation of politics, the philosophy was totally restored, but there was no underlying drive to keep up its prominence and there was no deeper base of support. The mid-16th century`s deepening of ethical philosophy and the formation of rival schools of thought and intellectual factions resulted in the latter half of the sixteenth century led to the retreat of influential courtiers and concurrently pull the sovereign and grab the sovereign as philosophical concepts came in vogue. However, the politicking of cliques and their chief leaders resulted in the rival pull and grab armies, yet one would be hard-pressed to pinpoint precise ideological differences. Scholar and magistrate of Jeolla province, Jeong Yeo-rip, most obstinately criticized the royal authority and would spoke frankly in an instant without any regard for the consequences. For this, the Jeong Yeo-rip situation exploded into allegations by rival magistrates and courtiers of the Gi-chuk-ok, or rebellion plot, an enormous attack on Jeong Yeo-rip and his position.