藍溪 表沿沫의 삶과 문학에 나타난 지향의식

서지정보

· 발행기관 : 경상대학교 남명학연구소
· 수록지 정보 : 남명학연구 / 36권
· 저자명 : 李九義

초록

본고는 조선 중기에 살다간 藍溪 表沿沫(1449, 세종31-1498, 연산군4)의 작품에 나타난 그의 학문자세와 사상을 고찰하는 것을 목표로 하였다.
藍溪는 일찍 부모를 여의어 유년기의 그의 삶은 그다지 호화롭지 못하였다. 그러나 그는 훌륭한 스승과 좋은 벗들을 만났다. 특히 그가 태어나 24살 2월까지 살았던 咸陽은 그의 꿈과 희망이 깃든 곳이었다.
남계는 우리나라에서 한창 성리학이 성장할 때 살다간 사람이다. 그의 스승은 점필재였고, 서거정은 그의 座主였다.그가 깊이 사귄 친구들은 대부분 점필재의 제자이면서 그와는 동문관계인 사람들이었다. 그 외 그가 관직 생활을 하면서 사귄 친구들도 있다
寒暄堂과 一蠹가 도학면에만 뛰어났다면, 藍溪는 道學과 文章 두 가지에서 뛰어났다. 그의 「謹次朱子感興」시 20수는 그가 주자학을 구체적으로 수용하였다는 것을 입증한다.
藍溪는 道學과 文章을 다 갖춘 사람이었다. 남계는 우리나라에서는 처음으로 『中庸』에 나오는 ‘尊德性 道問學’이라는 말을 하나의 문젯거리로 다루었다. 그는 고려 말부터 서서히 싹이 트기 시작한 新儒學, 즉 性理學을 보다 깊이 체득하였고, 작품을 통하여 이론화 한 先驅者였다.
實踐 倫理面에서 보면, 藍溪는 春秋史觀을 바탕으로 하고 있다. 그 가운데 그의 의식 속에는 正名思想이 녹아 있다.
그는 자신의 心性修養, 즉 存心養性을 통하여 도학을 실천하였다. 그는 明道學, 闢異端의 이론에만 국한한 것이 아니라, 이론과 실천을 병행하려 하였다. 그는 현실에 대해 憂患意識이 있었다. 그는 고고한 선비로서 王道政治 통한 道德的 理想主義를 추구하고 있다. 그의 이러한 생각은 뒤의 靜菴 趙光祖의 이상과도 통한다. 그의 삶과 정신이 繼往聖 開來學이라는 말을 실천하였다는 점에서 그 意義를 지닌다.

영어초록

This article was focused on Namgye Pyoyeonmal(藍溪 表沿沫)'s idea and literature mind who lived in middle of Choseon(朝鮮) dynasty. Namgye when he was 2 years old his father passed away and he was 18 his mother too. But he met nice teacher and friends especially in Hamyang(咸陽) where he has lived was filled with his dream and hope. He lived in the era when the metaphysics of human nature and natural law was started to be popular.
He communicated with popular erudite people his teacher was Jumpiljae(佔畢齋). The friends who deeply connected to him were pupils of Jumpiljae and fellows of his study field. Moreover he made friend while he worked as national officer. Hanhwundang(寒暄堂) and Ildoo(一蠹) was extraordinary at confucian ethics. But he was talented at confucian ethics and liberal art. He won first score in competition the year when he became 37 years old could realize he was really good at literature. Also his poem can see he accepted details about the metaphysics of human nature and natural law. He dealt about rise the ethics and lead first in korea.
He accommodated the neo-confucianism which was blossomed end of korea dynasty. Thus he was the founder of theory from his article practicing ethics which was the historical view of Chunchoo(春秋). On practical morality, his historical view was based on the historical view of Chunchoo. The righteous of moral justification was harmonized in his consciousness. He was not only focused on theory but also practicing theory and tried work those together.
He practiced confucian ethics with the cultivation of conscience and true character, namely preservation and education of one's conscience and true character. His spiritual sphere was not limited lightening of confucian ethics and driving away of paganism. He intended keeping pace with the theory and the practice.
On actuality, he has the consciousness of anxiety. It was not lightened the confucian ethics. It's means his spiritual sphere was not a scholar of mean type but a man of virtue. He was a scholar of nobility. He pursued the politics of principles of royalty. His idealism was very responsive to Jungam Chokwangjo(靜菴 趙光祖)'s. His life and spiritual sphere was succeeded sages of the past and guided scholars of the future. At this point, it has the significant of literature.

참고자료

· 없음