麗末鮮初 ‘私置學堂’의 역할과 성격 (The Historical Meaning of the Private Academies in TransitionalPeriod between Goryeo and Joseon)

서지정보

· 발행기관 : 한국학중앙연구원 한국학중앙연구원
· 수록지 정보 : 한국학 / 33권 / 4호 / 203 ~ 234페이지
· 저자명 : 정순우

초록

본고에서는 아직 학계의 본격적인 연구가 이루어지지 않았던 여말선초를 전후한 시기의 문집이나 실록에 등장하는 ‘私置書齋’, ‘私置書院’ 혹은 ‘私置書堂’과 같은 민간이 개인적으로 운영하였던 다양한 형식의 ‘私置學堂’에 대해 살펴보았다. 여말선초에 등장한 ‘私置學堂’은 고려중기의 사학인 구재학당이나 십이공도와는 성격상 상당한 차이를 드러내고 있음을 살펴보았다. 12공도를 포함한 고려중기의 사학은 본질적으로 국가의 강력한 보호와 통제하에 자리하고 있었다. 고려중기의 사학은 고려사회의 귀족제적 성격을 보여주고 있는 반면, 여말선초에 설립된 ‘私置書齋’ 등은 외방에 거주하는 무역 사족자제로서의 한량 계층이거나 혹은 유생 출신, 낮은 신분의 퇴관 관료들이 운영하던 자생적인 학당이었고 상대적으로 자율성을 인정받았다. 14세기 중엽 이후에는 가숙이 사라지고 그 역할을 서재가 대신하고 있었는데, 이 시기 서재는 종래 가숙이 지닌 폐쇄적이고 개별적인 강학공간이 아니라, 주로 퇴관한 문인계층이 설립한 개별적인 수양공간이자 동시에 다수의 문인들이 강학하는 개방적인 공간으로 발전하고 있었으며, 조선중기 이후 등장하는 향촌서당의 모태가 되었다. 또한 이 시기에 나타나는 각종 ‘私置學堂’은 공부과정에 유불선의 세 요소가 공존하는 등의 고려조의 독특한 문화를 상당 부분 유지하고 있었음을 볼 수 있었다.

영어초록

The private academies or schools (私學) in the mid-period of Goryeo dynasty, including 十二公徒, had been under the strong protection and control of the state. Therefore they were bound to show the aristocratic nature of Goryeo society. On the contrary, ‘私置學堂’ (such as 私置書齋, 私置書院, 私置書堂) which was founded by Hanryang (閑良), Confucian scholars (儒生), or retired bureaucrats residing in districts away from the capital during the transitional period between Goryeo and Joseon (麗末鮮初) came into being spontaneously and so they, to some extent, have autonomy in relative terms.
Since mid-14th century Gasuk (家塾) disappeared from private educational scene and Seojae (書齋) took over its place and role. While Gasuk (家塾) had been a closed and detached educational space, Seojae (書齋) of this period, being mostly built by retired bureaucrats, became an individual open space for self-discipline and education activities for the majority of their students. Later, Seojae (書齋) also became fertile backgrounds for HyangchonSeodang (鄕村書堂) beginning to emerge after the mid-period of Joseon dynasty. To a considerable extent ‘私置學堂’ that appeared in this period still have kept the intrinsic cultural elements of Goryeo dynasty in that Confucian, Buddhist, Taoist doctrines coexisted within the curriculums.
In this paper, I also seek to reveal the predominating assumption, which come from Neo-Confucian orthodoxy (道統)in Korea, that Seojae (書齋) were run by Sarim Faction (士林派) alone may not be a truth through the instance of Byuldong (別洞) Yoon Sang (尹祥). That is to say, those who belonged to Gwanhak Faction (官學派) also took their active part in running Seojae (書齋) and at the same time played an important role for the education in early Joseon period.
I found that there were still many types of private academies during the period and they were not differentiated from each other. they were a conglomeration of mixed variety of educational institutions. Sachihakdang (私置學堂) appeared during the transitional period between Goryeo and Joseon (麗末鮮初) are usually regarded as a previous stage prior to Seodang (書堂) or Seowon (書院) which made a full-scale advent since mid-sixteenth century. However, in some points they show striking difference from them. Sachihakdang (私置學堂) appeared during Yeomalsuncho (麗末鮮初) were not lead by a specific person and had no factional tendency, They were also not based on pedigree or lineage principles (宗法). On the contrary to this, Seodang (書堂) appeared since mid-sixteenth century became the foothold of Sarim Faction (士林派) to expand and reinforce their local predominance based on stable management of their farm lands. This is the clearest difference between Sachihakdang (私置學堂) and Seodang (書堂).

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