栗谷 李珥의 書院論

Abstract

That Yi Yi (李珥) has been greatly appreciated by decen-dants is attributable to the fact that the principles he had suggested to solve the problems of that society had a crucial influence on the trend and constitution of the social system, along with his thought. Therefore, this research was carried out to deepen the study on his thought by making references to the ready-made studies, in relation with the social situations of that time where his thought was based and which he tried to work out and to reform and the problems which had been taken place there. The objective of this treatise lies in the exploration of the effects of an idea on the social system by the investigation of the way Yi Yi's Kyo Hak Kwan (敎學觀, a view on instruction) had been expressed actually through Seo Won (書院, a private confucion academy) from those critical minds. He put ultimate goal of Kyo Wha (敎化, enlightenment) in the Sam Dae Ji Chi (三代之治, the rule of right accomplished for three Chinese dynastries in ancient times) and he tried to come true it again. He insisted that only Wang Do Jeong Chi (王道政治, The rule of right) could realize it and he suggested the methods in detail. That is, during his term of a capital government official, he persisted in Kun Duk Kyeok Jeong (君德格正) by Kyoung Yeon (經筵, a lecture for the King), Jin so (陳疏, a raise of plea to the king) and Jeo Sul (著述, publication), and he stimulated the self training of Sa Lim (士林, Confucianists) by means of Hak Kyo Mo Bum (學校模範) which had been suggested to improve Kwan Hak (官學, the national education Institute). During his term of a provincial government official, after having retiring from the capital government official, he also make an effort to enlighten Sa Lim and Hyang Chon Min (鄕村民, the inhabitants in community) by means of Seo Won and enforcement Hyang Yak (鄕約, rules for community). Seo Won was the very place where he made all efforts in his after-life and he intended to make use of it as a center to embody Kyo Wha Chaek (敎化策) in such articles as Dong Ho Mun Dab (東湖問答) and Hak Kyo Mo Bum. The author inspected Yi Yi's Seo Won Ron (書院論) as two aspects ; function and management. First, the function of Seo Won could be summarized as follows ; 1. It was a place of kang Myung Do Hak (講明道學, to lecture and discuss Do Hak) to bring up the righteous sa Lim. 2. It was a place of Jon Sa Sun Hyun (尊祠先賢) where the representatives of Do Hak Ja (道學者, the exemplar of Sa Lim) were preserved. 3. It was a place to enlighten the society which was a center of enlightening Hyang Chon Min. Second, the management of Seo Won could be described like this ; 1. It had an independent management system of its own and a system which was supported and protected from the head of provincial government officials. 2. It took a management system in which case management was superintended by Jang Eui (掌議) in advance, and then it was approved by Dank Jang (堂長, the boss of the party). 3. The control of You Saeng (儒生, a Confucianist) was accomplished by watching each other under stern rules. In the settlement stage of Seo Won, Yi Yi laid a special emphasis on the aspect of management by means of Mun Hun Seo Won Hak Kyu (文憲書院學規) and Eun Byoung Jung Sa Hak Kyu (隱屛精舍學規). Yi Yi's Seo Won Ron described above could be much more clear by comparing it with those of Toe Kye (退溪). Toe Kye denied Kwan Hak and he regarded Seo Won as Jang Su Cheo (藏修處, a place for instruction) for Sa Lim, a place to accomplish Hyang Yak and a center of enlightening Hyang Min, i,e., a place for the social education. This had been the characteristics of Seo Won of Cho Sun (朝鮮) from the days of Yi Yi to the middle of 19C. It was on the basis which had been founded by Yi Yi that Seo Won could be established, which was enlarged in number later and was prospered since 16C and had a significant effect on the society of Cho Sun.;粟谷 李珥가 後代人에 의해 높이 評價되어지는 것은 그의 思想과 함께, 그가 現實社會問題에 대한 해결책으로 제시했던 原理가 社會體의 方向과 形態에 큰 영향을 미쳤기 때문이다. 그러므로 고적 思想自體에 대한 硏究의 深化와 함께 그 思想이 바탕하였고, 또 그 思想에 의해 그가 解決하고 改革하려 했던 當時의 現實과 거기서 발생한 問題와의 關聯속에서 硏究가 진행되어야 할 필요성이 있는 것이다. 本稿는 이러한 問題意識속에서 粟谷의 敎學觀이 書院을 통해 어떻게 現實的으로 나타나는가를 살펴 하나의 思想이 社會體制에 영향하는 바의 實例를 검증하려 함이 目的이다. 그는 敎化의 目的을 至治의 再現에 두고 이를 實現하는 길은 王道政治에 의하는 길 밖에 없다고 하여 그 구체적인 方法을 제시하였다. 즉 그가 中央官人으로 있을때는 經筵과 陳疏 그리고 著述을 통해서 君德格正을 요청했으며, 官學의 改善方案으로 제시한 「學校模範」을 통해 士林의 修己를 촉구하였다. 한편 地方官으로 있을때나 벼슬을 물러난 후에는 鄕約의 實施와 書院을 통해 士林과 鄕村民 敎化를 위하여 노력하였다. 그런데 書院은 그가 敎學을 위하여 만년에 모든 노력을 기울인 곳으로 「東湖問答」 「學校模範」등에서 제시한 敎化策을 구체화하기 위한 장소로 活用코자 하였다. 本稿에서는 栗谷의 이러한 書院論을 機能의 側面과 運當의 側面으로 나누어 살펴보았다. 機能의 側面에서는 첫째, 올바른 士林을 기르기 위한 講明道學의 場所로 보았으며, 둘째, 올바른 士林의 標準이되는 先儒 즉 道學者를 祭享함으로써 矜式으로 삼기 위한 導祠先賢의 場所로 보았으며, 셋째, 鄕村民 敎化의 中心地인 社會敎化의 場所로보았다. 運營의 側面에서는 自治的인 運營組織과 地方 守令의 지원 보호를 맏는 조직을 보이고 있으며 掌議가 모든 論議를 主宰하에 堂長의 승인을 받는 運營方式을 취했으며, 儒生의 指導는 巖한 規則으로 서로 경계하게 하였다. 栗谷은 書院이 形成되어 定着하는 段階에서 「隱屛精合學規」나 「文憲書院學規」등을 통하여 運營의 側面을 특히 강조하였다. 以上의 粟谷의 書院論은 退溪의 書院論과 比較해 봄으로써 더욱 명확해 질 수 있다. 退溪는 官學을 부정하고 書院을 士林의 藏修를 위한 鄕村中心의 機構로 보았으나, 栗谷은 士林의 藏修處이며 鄕約의 실시 장소이며 鄕民敎化의 中心地 즉 社會敎育의 場所로 把握하였던 것이다. 이것이 栗谷 이후 朝鮮時代 書院의 特徵이기도 하다. 16世紀 以後 書院은 數的으로 확산되고 크게 발전을 보게 되어 以後의 朝鮮王朝 社會에 큰 영향을 미치게 되었는데 이는 바로 粟谷이 마련한 이러한 기초 위에서 가능하였던 것이라 생각되어진다.