격몽요결에 나타난 학문의 목적은 인간다운 인간이 되는 데 있음을 알 수 있다. 그러나 인간은 무슨 신기한 일을 하는 존재가 아니라 일상생활에서 효도하고, 충성하고, 우애하고, 어른이나 타인을 공경하고, 벗에게 미더움을 주는 존재이어야 한다. 이러한 일에 있어서는 성인처럼 무슨 특별한 자질을 지니고 태어나야 할 필요가 없다. 그 본성으로 볼 때 인간은 누구나 이러한 일들은 할 수 있는 존재로 태어나기 때문이다.효를 중심으로 하는 인간의 본성은 결국 理의 문제로 귀결된다. 그리고 이러한 오륜을 토대로 뜻을 세우고 상례와 제사를 지내고, 다른 사람을 공경하고, 가정이나 사회생활을 해 나가는 과정에서 지켜야 하는 각각의 예절은 氣의 문제로 귀결된다. 예를 들면 이로 드러나는 효는 보다 통하여 더욱 바람직한 인간이 되어야 하고, 잘못된 과거의 습관을 혁파하고 가정을 바르게 하며 대인관계를 원만하게 하고, 관직에 나아가거나 물러가는 것 등의 기질에 해당하는 것은 더욱 절도 있게 하여 기국의 인간이 되어야 하는 것이다. 요약하면 율곡의 철학사상과 관련지어 볼 때 격몽요결의 학문의 목적은 이통기국의 바람직한 인간이 되는 데 있다고 결론지을 수 있다.

The aim of 'learning theory'(learning and studying the Chinese and Korean Classics and Sage Learning) contained in Kyok-Mong-Yo-Kyol(擊蒙要訣, written by Yi yulgok in 1577) is to make a man of scholar a humanistic man. This book has proposed the three kinds of concrete methods to become a humanistic man, which were to make his(a man-scholar) own intention to become a humanistic man(立志), to keep all of his behaviors sanctified(持身), and the harmonize of his activities and behaviors. These methods are different from the scientific methods such as historical method, phenomenological method, and survey method, used in trying to grow his(her) knowledge and to understand a reality concerned. The learned man should be asked to practise ethics and the social norms, if he learned and studied the Chinese and Korean Classics and Sage Learning. This “to practise all that he has learned and studied” itself laid in ‘doing filial piety’(filial duties, funeral rites, and anniversary ancestral rites) ‘keeping good terms with others’, and ‘devoted participation in society and national state.’ In the long run the feature of the learning theory of Kyok-Mong-Yo-Kyol lay in the combinate function of the purpose, methods, and practises of learning & studying (the Chinese and Korean Classics and Sage Learning), not divided.

The aim of 'learning theory'(learning and studying the Chinese and Korean Classics and Sage Learning) contained in Kyok-Mong-Yo-Kyol(擊蒙要訣, written by Yi yulgok in 1577) is to make a man of scholar a humanistic man. This book has proposed the three kinds of concrete methods to become a humanistic man, which were to make his(a man-scholar) own intention to become a humanistic man(立志), to keep all of his behaviors sanctified(持身), and the harmonize of his activities and behaviors. These methods are different from the scientific methods such as historical method, phenomenological method, and survey method, used in trying to grow his(her) knowledge and to understand a reality concerned. The learned man should be asked to practise ethics and the social norms, if he learned and studied the Chinese and Korean Classics and Sage Learning. This “to practise all that he has learned and studied” itself laid in ‘doing filial piety’(filial duties, funeral rites, and anniversary ancestral rites) ‘keeping good terms with others’, and ‘devoted participation in society and national state.’ In the long run the feature of the learning theory of Kyok-Mong-Yo-Kyol lay in the combinate function of the purpose, methods, and practises of learning & studying (the Chinese and Korean Classics and Sage Learning), not divided.

learning theory, Kyok-Mong-Yo-Kyol, a humanistic man, combinate function, reality