16세기 湖南士林의 家訓 -柳希春ㆍ奇大升 家의 사례

Abstract

This study focused on the thought of the leading figures in the late 15th century, particularly that of Gueng-pil Kim, and identified the noticeable characteristics in the tendencies to recognize reality and the methods of complying with reality when he became associated with Honam Sarim (forest of scholars) during his exile at Suncheon while being immersed in Taoism. This signified a view that the origin of thought through the academic tradition of Honam Sarim was closely associated with Gueng-phil Kim's thought. From this perspective, the study looked closely into how his learning and educational activities affected his circle and how his thought has been shown and passed down to its characteristic formation and the motto of his family. In this regard, the study investigated how Homan Sarim set up their active academic tradition with more diverse social intercourses and private opinions and how they attempted to embody them in actual politics. Gye-rin Yu, pupil of Gueng-pil Kim, compiled『居家篤行十條』and passed it down to his son Hui-chun Yu who added it in [Jeonghun]. First of all, he arranged the responsibilities and obligations in the Hyangchon(鄕村) society in ｢Nae-pyeon｣ and the regulations that Sajok had to keep when they worked as officials in the royal court or as governors in local areas in ｢Oe-pyeon｣. Dae-seung Gi compiled the teaching of his father's in a book entitled [Gwajeong Gihun], which confirmed that he studied neither to find a way to earn bread nor to gain earthly honor. Therefore, he recommended learning consistently through his family motto and believed that Uigizihak (learning for oneself) would allow one to be more mature morally and to live one's life dedicated further to one's society. His attitude was clearly connected with the actual political operating theory. Namely, he claimed that legal systems alone could not correct people's disorderly morals and custom. He set up and firmly advocated a principle that emphasized the importance of the existence of competent persons. Furthermore, he believed that without such competent persons, their justification and consciousness, any good systems and good handling of current affairs would be useless.