初期 士林派 南孝溫의 師友關係와 道學思想

Abstract

Nam Hyo-on(1454~1492), known by his pen name Chugang, was born as a family member of a meritorious retainer at the founding of a Joseon dynasty. Though his success was guaranteed by his family background, because of his despair about high-ranking officials` violation of Gyeongguk daejeon, the constitution of Joseon dynasty, he gave up his success and felt a natural connection with early Sarim (sometimes Saarim), or "forest of scholars." The concentration of the power and wealth to the retainers group, or “Hungu” brought the rival faction that were against Hungu faction`s dominant position. That was the emergence of the early Sarim, including Nam Hyo-on, that set their theory of Neo-Confucianism into practice. Chugang had scholarly connections with his teachers and colleagues on the study of the Confucian books like “Sohak” and “Jujagarea”. His teachers and colleagues tried the study of the books into practice by themselves and refused to take the civil service examination to join the political society. Escape from the political success could make him focus on profound learning. Basing on the same awareness with them, he became a member of groups of Jukrimchilhyen, or “Seven Sages of the Bamboo Grove,” and Sohakgea. To understand his ideology, we should understand first his two axes of academic background, Kim Jong-jik (1431–1492), known by Jeompiljae, and Kim Si-seup(1435-1493) ,known by Maewoldang,. First, Maewoldang taught him the application of thought, the anthropocentric consideration, and the conception of rationality and spirit. But, he had inconsistency with his teacher on the cognition between principle and change, “sang-byen” and on the motive of action in Neo-Confucianism`s conception of rationality and spirit. They estranged over the years, while one engrossed in Buddhism or Taoism, the other set the direction to the Confucian virtuous politics. Second, he consented to Kim jong-jik in accordance of literature with Confucian philosophy, so he accepted his teaching as one of his cardinal point like Sohak. But he disagreed on his colleagues` awareness on good effect of Neo-Confucianism`s conception of rationality and spirit. Later, the disagreement caused serious factional struggle among sarim themselves.