栗谷의 敎育的 人間像

서지정보

ㆍ발행기관 : 한국교육학회 ㆍ수록지정보 : 교육학연구 / 30권 / 2호
ㆍ저자명 : 李達雨

목차

1. 緖言
2. 聖人自期의 立志論
3. 氣質變化論
4. 君子의 本質
5. 君子와 眞儒
6. 結言
參考文獻
(ABSTRACT)

영어 초록

In the Yulgok's Educational Theory, the ideal man as an educated man is a superior man(君子) or sincere scholar(眞儒). The concept of a superior man can be analyzed in the two respects. One is the extension of the concept. The other is the connotation of the concept. The extension of a superior man includes variable similar concepts ie, a sage, a wise man, etc. The connotation or meaning of a superior man can be understood in the respect of virtue and social position, especially in the respect of virtue.
A superior man or sincere scholar is a moral man. On the other hand, an inferior man(小人) and pseudo-superior man(鄕原) are unmoral men. At this time, the criteria of discriminating the superior man and inferior man are existence and/or nonexistence of virtue.
Then, what is the central concern or essence of a superior man? It is the realization of 'Jen'. The superior man is a moral man who tries to accomplish 'Jen' and has a hope to the great union-world(大同世界), an Utopia of Confucianism where individual self-realization and social self-realization can be attained. Therefore, in the Confucianism, the cultivation of the self(修己) and the ruling over others(治人) are also important. But, after Neo-Confucianism of the Sung-Dynasty, there has been a propensity to emphasize the cultivation of the self than the ruling over others, both of which are the nature of learning and cultivation of the superior man. This propensity became an unavoidable actual restrain, politically and socially. However, Yulgok said that the sincere scholar must take positive interest in ruling the nation and giving relief to the people ie, 'the ruling over others'. It is a very positive view of the sincere scholar.

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