정재 류치명의 척사론과 그 전승 (A Study on the Cheoksa Theory of Jeongjae Ryu Chi-Myeong and Its Transmission)

서지정보

· 발행기관 : 역사교육학회
· 수록지 정보 : 역사교육논집 / 60호 / 185 ~ 236페이지
· 저자명 : 김지은

초록

The intellectuals of Joseon were hit by great shock waves caused by the challenges of new ideologies around Catholicism and the approach of Western powers in the middle of political and social confusion in the 19th century. Pursuing the deepening of Toigye studies based on Zhu Xi studies, the Yeongnam Namin defined everything that went against the Confucian social order as "wicked" and insisted on their thorough exclusion according to the dichotomous logic based on the Hwairon view of the world.
Jeongjae Ryu Chi-myeong represented the Yeongnam Namin during the period. He put more emphasis on the absoluteness and activity of Yi to overcome the crises of the times and devoted himself to establishing the academic tradition from Lee Hwang to Lee Sang-jeong as "Dotong(道統)" by leading the Byeonghoshibi(屛虎是非). In addition, he believed that Cheoksa(expulsion of wickedness) was an important task and historical mission bestowed upon the successors of Dotong including himself.
Ryu Chi-myeong established his Cheoksa theory through his teacher-student relations and also his peer relations along his academic line. He studied under Ryu Jang-won and Nam Han-jo for many years and was thus influenced by their Cheoksa theories greatly. They agreed on the Cheoksa theory of Geungi Namins including Ahn Jeong-bok and presented a more conservative and powerful Cheoksa theory. Ryu Geon-hyu put together various critical opinions about heresy in his Ihakjibbyeon(異學集辨), thus completing the Cheoksa theory of Yeongnam Namins. Ryu Chi-myeong led the proofreading of his book, thus playing a critical role in the completion of Cheoksa theory of Yeongnam Namins. He also kept his ongoing exchanges with his colleague Lee Won-jo, sharing his consciousness of crisis regarding Catholicism and determination for its exclusion with him.
Ryu Chi-myeong's Cheoksa theory inherited and followed that of Yeongnam Namins, which was completed by the publication of Ihakjibbyeon, as it was. A mission was given to him regarding Cheoksa, and it was to identify and guard Jeonghak for the implementation of the completed Cheoksa theory. His Cheoksa theory focused on demonstrating "Catholicism was heresy" through theoretical argumentations based on the Confucian view of the world. He took especially much interest in conducting an investigation into the true nature of "ghosts" as well as memorial services for the ghosts of ancestors.
His Cheoksa theory was naturally passed down to literary figures through active educational activities. Once the invasion of foreign forces became a reality, Lee Don-woo and Kim Do-hwa insisted on a Cheoksa theory armed with more direct and tougher approaches. As the royal court implemented an enlightenment policy and made it official to change the old Confucian social order, the Yeongnam Namin evolved their Cheoksa theory into a realistic practice theory, when the literary figures following Ryu Chi-myeong took the lead in the Cheoksa movement by representing the Confucian scholars of Yeongnam. Their move reflected their own consciousness of crisis in the times of rapid changes and the influences of Cheoksa theory transmitted from their teacher. In addition, it also reflected the partial impacts of his governing viewpoint that was interested in the improvement of harmful effects on real issues. Those are the reasons why Ryu Chi-myeong holds the academic status of inheriting the Dotong of Toigye studies and is considered as the master of Yeongnam Namins in the 19th century.

영어초록

The intellectuals of Joseon were hit by great shock waves caused by the challenges of new ideologies around Catholicism and the approach of Western powers in the middle of political and social confusion in the 19th century. Pursuing the deepening of Toigye studies based on Zhu Xi studies, the Yeongnam Namin defined everything that went against the Confucian social order as "wicked" and insisted on their thorough exclusion according to the dichotomous logic based on the Hwairon view of the world.
Jeongjae Ryu Chi-myeong represented the Yeongnam Namin during the period. He put more emphasis on the absoluteness and activity of Yi to overcome the crises of the times and devoted himself to establishing the academic tradition from Lee Hwang to Lee Sang-jeong as "Dotong(道統)" by leading the Byeonghoshibi(屛虎是非). In addition, he believed that Cheoksa(expulsion of wickedness) was an important task and historical mission bestowed upon the successors of Dotong including himself.
Ryu Chi-myeong established his Cheoksa theory through his teacher-student relations and also his peer relations along his academic line. He studied under Ryu Jang-won and Nam Han-jo for many years and was thus influenced by their Cheoksa theories greatly. They agreed on the Cheoksa theory of Geungi Namins including Ahn Jeong-bok and presented a more conservative and powerful Cheoksa theory. Ryu Geon-hyu put together various critical opinions about heresy in his Ihakjibbyeon(異學集辨), thus completing the Cheoksa theory of Yeongnam Namins. Ryu Chi-myeong led the proofreading of his book, thus playing a critical role in the completion of Cheoksa theory of Yeongnam Namins. He also kept his ongoing exchanges with his colleague Lee Won-jo, sharing his consciousness of crisis regarding Catholicism and determination for its exclusion with him.
Ryu Chi-myeong's Cheoksa theory inherited and followed that of Yeongnam Namins, which was completed by the publication of Ihakjibbyeon, as it was. A mission was given to him regarding Cheoksa, and it was to identify and guard Jeonghak for the implementation of the completed Cheoksa theory. His Cheoksa theory focused on demonstrating "Catholicism was heresy" through theoretical argumentations based on the Confucian view of the world. He took especially much interest in conducting an investigation into the true nature of "ghosts" as well as memorial services for the ghosts of ancestors.
His Cheoksa theory was naturally passed down to literary figures through active educational activities. Once the invasion of foreign forces became a reality, Lee Don-woo and Kim Do-hwa insisted on a Cheoksa theory armed with more direct and tougher approaches. As the royal court implemented an enlightenment policy and made it official to change the old Confucian social order, the Yeongnam Namin evolved their Cheoksa theory into a realistic practice theory, when the literary figures following Ryu Chi-myeong took the lead in the Cheoksa movement by representing the Confucian scholars of Yeongnam. Their move reflected their own consciousness of crisis in the times of rapid changes and the influences of Cheoksa theory transmitted from their teacher. In addition, it also reflected the partial impacts of his governing viewpoint that was interested in the improvement of harmful effects on real issues. Those are the reasons why Ryu Chi-myeong holds the academic status of inheriting the Dotong of Toigye studies and is considered as the master of Yeongnam Namins in the 19th century.

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