earticle

영어

Jang Hyeon-gwang(張顯光, 1554-1637), whose pseudonym or courtesy name is ‘Yeoheon(旅軒)’, had made a thorough study on the intrinsic nature of Neo-Confucianism in a more sincere fashion, when comparing him with other Neo-Confucianists in Joseon period. Also he was a renowned scholar who expanded its philosophical system in-depth. Yeoheon thereby had strengthened his philosophical system accordant with the Great Learning(大學) and Doctrine of the Mean(中庸), which are the fundamental systems of Neo-Confucianistic education. Based on such considerations, Yeoheon’s thought on education can be illuminated from three different perspectives. First, Yeoheon deepened his a theory of good governance by a virtuous ruler(聖人君主論, pronounced, ‘Seongingunjuron’) as the standard of education. Essentially, his theory pursues Refraining from desire, and preserving the laws of nature(存天理遏人欲, pronounced, ‘Joncheolliarinnyok’), and put emphasis on ethical awakening, and the governance through a virtue of moral excellence. Second, Yeoheon stressed the learning theories related to ‘sincerity’ or true heart(誠) and ‘piety’ or ‘respect’(敬)) as the form of education(誠敬, pronounced, ‘Seonggyeong’). Also he expounded that people needs “to establish a ground of Respect and Sincerity in their mind.” He recognized the differences between the two virtues, meanwhile, however, he understood it as in an identical context. Third, Yeoheon advocated harmony between separation and integration(分合, pronounced, ‘Bunhap’) as a method for education. Through his unique ‘Discourse on Longitude and Latitude’, dubbed, ‘Li-Gi Gyeongwiseol (理氣經緯說) in which the principle(Li, 理) is equal to the intrinsic energy or material force(Gi, 氣), he maintained his view on the Doctrine of the Mean, in that he was not inclined to either sides according to the logic of Change(易, pronounced ‘Yeok’). When reviewing Yeoheon’s contemplation in education in the meaning of modern education, he laid the standards for education on the establishment of morality, and he also provides us with an idea which induces us to look through the form and method for education from the perspective of Doctrine of the Mean. In short, Yeoheon’s view on education embodies wisdom of traditional Neo-Confucianistic Education having consistency, and it provides for an implication of the review of the importance of the balance in relation to methodological bias toward confusion in the standards for modern education, and unsystematic contents therein.

한국어

여헌 장현광은 조선시대 여타의 유학자에 비해 철저하게 성리학의 본질을 충실하게 탐구하고, 심도 있게 학설을 확장시킨 학자이다. 여헌은 성리학적 교육의 기본 체계인 󰡔대학󰡕과 󰡔중용󰡕에 의거하여 자신의 학설을 강화한다. 이러한 사유의 전개에 근거하여 여헌의 교육사상은 세 측면에서 조명해 볼 수 있다. 첫째, 여헌은 교육의 기준으로서 성인군주론(聖人君主論)을 심화한다. 그것은 본질적으로 존천리알인욕(存天理遏人欲)을 추구하며, 도덕적 각성과 덕치주의를 강조한다. 둘째, 여헌은 교육의 양식으로서 성경(誠敬)의 공부론을 강조한다. 여헌은 마음에 성(誠)과 경(敬)을 세울 것을 강조하고, 두 가지의 차별성을 인정하면서도 동일한 맥락에서 이해한다. 셋째, 여헌은 교육의 방법으로서 분합(分合)의 조화를 주창한다. 여헌은 그의 독특한 리기경위설(理氣經緯說)을 통해, 역(易)의 논리에 따라 어느 한쪽으로 치우치거나 지나치지 않는 중용의 관점을 유지한다. 이러한 여헌의 교육적 사유는 현대 교육적 의미에서 볼 때, 교육의 표준을 도덕의 확립에 두고, 교육의 양식과 방법에서 중용적 통찰을 고려하는 아이디어를 제공한다. 요컨대, 여헌의 교육사상은 일관성을 지닌 전통 성리학의 교육적 지혜를 담고 있는데, 현대 교육의 기준 혼란, 내용의 비체계화, 방법적 치우침에 대한 균형 감각의 중요성을 재검토하는 데 주요한 시사점을 준다.