18세기 少論 尹光紹의 家學 계승과 정치활동 (The Family Learning(家學) and Political Activities of Soron(少論) Yoon Kwang-so(尹光紹) during the 18th Century)

서지정보

· 발행기관 : 수선사학회
· 수록지 정보 : 사림 / 83호 / 271 ~ 304페이지
· 저자명 : 이종원

초록

This study aims to investigate the influence of the academic tradition of the Nojong group of the Papyeong Yoon family(坡平 尹氏 魯宗派) on the political activities of the Soron(少論) scholar Yoon Kwang-so(尹光紹). Regarding the political thought of Soron scholars and officials in the eighteenth century and especially their view on Tangpyeong(蕩平), previous studies paid more attention to the influence of their learning of the teachings of Wang Yangming(王陽明) rather than to their learning of the teachings of Zhu Xi(朱熹). For this reason, this study tried to explore the political thought of Soron scholars who focused their studies on the teachings of the Zhu Xi. Yoon Kwang-so is a scholar who inherited the tradition of learning of Yoon Jeung(尹拯), one of the most influential Neo-Confucianist in the academic circles of the Soron.
It was the family learning(家學) of the Nojong group of the Papyeong Yoon family that he got immersed in. The characteristic of their Neo-confucianism was to avoid speaking of topics without properly understanding concepts of Neo-Confucianism. He emphasized a dignified and stern attitude as a prerequisite for Mushil(務實). This is also connected with the fact that he interpreted Gyong(敬), a method of cultivation of Neo-confucianism, as an unobtrusive and solemn attitude. These academic charateristics were also reflected in his political thoughts. The reason why Yoon Kwang-so criticized Soron Wanron(少論 緩論) was that they lost the identity of Soron, and their words and actions were similar to those of the Noron(老論). He thought that the Noron had a vain and profit-seeking nature based on Song Si-yeol(宋時烈)'s studies, and the ‘Tangpyeongdang(蕩平黨)’ resembles Noron in this regard. Yoon Kwang-so's negative perception of the ‘Tangpyeongdang’ was linked to his criticism of Park Se-chae(朴世采) who advocated ‘Tangpyeong(蕩平)’ during the reign of King Sukjong(肅宗).
After a treason in 1755(Eulhae Oksa), which inflicted fatal political damage on the Soron Junron(少論 峻論), Yoon Kwang-so's political position weakened. After King Jeongjo(正祖) ascended to the throne, the offices of Yoon Seon-geo and Yoon Jeung were deprived. Yoon Kwang-so actively responded to the deprivation of the offices of Yoon Seon-geo and Yoon Jeung through appeals and book compilations. In those, he argued that King Sukjong called Yoon Jeung a ‘Sunjung(先正)’, which was based on the perception that Yoon Jeung's studies were ‘Silhak(實學)’. In contrast, he thought that Song Si-yeol and his descendants’ studies were ‘Heohak(虛學)’. In his view, both the death of Song Si-yeol’s descendants and the deprivation of the offices of Yoon Seon-geo and Yoon Jeung was the results of the fact that Yoon Jeung preached Silhak(實學) and Song Si-yeol earned a false reputation(虛名).

영어초록

This study aims to investigate the influence of the academic tradition of the Nojong group of the Papyeong Yoon family(坡平 尹氏 魯宗派) on the political activities of the Soron(少論) scholar Yoon Kwang-so(尹光紹). Regarding the political thought of Soron scholars and officials in the eighteenth century and especially their view on Tangpyeong(蕩平), previous studies paid more attention to the influence of their learning of the teachings of Wang Yangming(王陽明) rather than to their learning of the teachings of Zhu Xi(朱熹). For this reason, this study tried to explore the political thought of Soron scholars who focused their studies on the teachings of the Zhu Xi. Yoon Kwang-so is a scholar who inherited the tradition of learning of Yoon Jeung(尹拯), one of the most influential Neo-Confucianist in the academic circles of the Soron.
It was the family learning(家學) of the Nojong group of the Papyeong Yoon family that he got immersed in. The characteristic of their Neo-confucianism was to avoid speaking of topics without properly understanding concepts of Neo-Confucianism. He emphasized a dignified and stern attitude as a prerequisite for Mushil(務實). This is also connected with the fact that he interpreted Gyong(敬), a method of cultivation of Neo-confucianism, as an unobtrusive and solemn attitude. These academic charateristics were also reflected in his political thoughts. The reason why Yoon Kwang-so criticized Soron Wanron(少論 緩論) was that they lost the identity of Soron, and their words and actions were similar to those of the Noron(老論). He thought that the Noron had a vain and profit-seeking nature based on Song Si-yeol(宋時烈)'s studies, and the ‘Tangpyeongdang(蕩平黨)’ resembles Noron in this regard. Yoon Kwang-so's negative perception of the ‘Tangpyeongdang’ was linked to his criticism of Park Se-chae(朴世采) who advocated ‘Tangpyeong(蕩平)’ during the reign of King Sukjong(肅宗).
After a treason in 1755(Eulhae Oksa), which inflicted fatal political damage on the Soron Junron(少論 峻論), Yoon Kwang-so's political position weakened. After King Jeongjo(正祖) ascended to the throne, the offices of Yoon Seon-geo and Yoon Jeung were deprived. Yoon Kwang-so actively responded to the deprivation of the offices of Yoon Seon-geo and Yoon Jeung through appeals and book compilations. In those, he argued that King Sukjong called Yoon Jeung a ‘Sunjung(先正)’, which was based on the perception that Yoon Jeung's studies were ‘Silhak(實學)’. In contrast, he thought that Song Si-yeol and his descendants’ studies were ‘Heohak(虛學)’. In his view, both the death of Song Si-yeol’s descendants and the deprivation of the offices of Yoon Seon-geo and Yoon Jeung was the results of the fact that Yoon Jeung preached Silhak(實學) and Song Si-yeol earned a false reputation(虛名).

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