지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The inclusion of the character eun(隱) in ones pen name was a very popular practice during the latter half of the Goryeo dynasty. In this regard. Yi Saek's penname was Mogeun(牧隱), and the un character was based on Yi's own interpretation of the term. This study attempts to identify the reasons why members of the sadaebu class either decided to serve as public figures or to live in seclusion during this period. by conducting a review of the standards which Yi Saek himself employed to classify the concepts of seclusion (eundun, 隱遁) and participation(chulsa, 出仕) in worldly affairs.
Yi Saeks perception of Neo-Confucianism was heavily influenced by the notion of sugichiin(修已治人), the governance of the self and of others). In addition, Yi was also an adherent of the seonghak(聖學) school who regarded the observance of kyeong(敬) as the most favorable way to cultivate ones mind.
Yi Saek also adhered to the standards laid down by Confucius when it came to the division of the notion of seclusion and participation in worldly affairs. Confucius once stated that a human could not live with birds and animals, and that as such he should live with other humans. He also stated that while one should serve in the government when the state to which he belonged was guided by the Way(道), one should seclude himself from worldly affairs when a state was not guided by the Way. Moreover, he also asserted that being rich and high-classed in a state which was not guided by the Way was just as humiliating as being poor and lowly in a state guided by the Way(道). Confucius then went on to state that although the Way of the Sage could not be brought about if one completely withdrew from reality, a wise man should base his decision as to whether or not to seclude himself from worldly affairs, or participate therein, on the nature of the prevailing circumstances.
Yi greatly respected Confucius teachings. He believed that because a sage was an enlightened individual, he would know whether it was right to accept a government post or seek seclusion from the world. This was because a sages decision to pursue seclusion or participation was inherently based on the achievement of the Way.
However, actual circumstances did not unfold as Yi Saek had intended. The new reality was one in which the ruling class was increasingly becoming lethargic and divided, political discipline was slipping, and social insecurity and turbulence reigned as a result of invasions by Red Turbans and Japanese marauders. This deepening political insecurity meant that a career as a government official was no longer a stable option. As such, although one intended to actively participate in the real world in order to bring about the Confucian Way, the possibility that he would be excluded from a government position, whether it be of ones volition or not, was now greatly heightened.
Yi Saek made his position vis-a-vis the sensitive and dangerous political issues which emerged during the reigns of King Gongmin and King Wu very clear. To this end, he voiced his support for the rise to the throne of King Wu's son, King Chang: aired his position on land reform: and directly petitioned the Ming dynasty to come to the aid of the royal family of Goryeo against Yi Seonggye. Yi subsequently refused to take up a government post following the foundation of the Joseon dynasty. Under his pen name. which as mentioned above included the character eun, Yi Saek actively expressed his opinions on various worldly matters. This course of action was in great part the result of the fact that Yi regarded the notions of seclusion and participation as essentially the same action. and as being based on the same logic. As such. a sage could help bring about the Way through either seclusion or participation in worldly affairs
Yi Saeks thought, which was exposed through his pen name that contained the character un, and which was based on his belief that a sage could choose seclusion or participation in worldly affairs depending on the circumstances which prevailed. clearly exhibits the Confucian scholars critical view of reality. The use of the character un in ones pen name and the possession of a critical mindset vis-a-vis worldly affairs were some of the predominant characteristics of the hands-on approach to worldly affairs which Confucian scholars adopted during the latter period of Goryeo.
Yi Saeks perception of Neo-Confucianism was heavily influenced by the notion of sugichiin(修已治人), the governance of the self and of others). In addition, Yi was also an adherent of the seonghak(聖學) school who regarded the observance of kyeong(敬) as the most favorable way to cultivate ones mind.
Yi Saek also adhered to the standards laid down by Confucius when it came to the division of the notion of seclusion and participation in worldly affairs. Confucius once stated that a human could not live with birds and animals, and that as such he should live with other humans. He also stated that while one should serve in the government when the state to which he belonged was guided by the Way(道), one should seclude himself from worldly affairs when a state was not guided by the Way. Moreover, he also asserted that being rich and high-classed in a state which was not guided by the Way was just as humiliating as being poor and lowly in a state guided by the Way(道). Confucius then went on to state that although the Way of the Sage could not be brought about if one completely withdrew from reality, a wise man should base his decision as to whether or not to seclude himself from worldly affairs, or participate therein, on the nature of the prevailing circumstances.
Yi greatly respected Confucius teachings. He believed that because a sage was an enlightened individual, he would know whether it was right to accept a government post or seek seclusion from the world. This was because a sages decision to pursue seclusion or participation was inherently based on the achievement of the Way.
However, actual circumstances did not unfold as Yi Saek had intended. The new reality was one in which the ruling class was increasingly becoming lethargic and divided, political discipline was slipping, and social insecurity and turbulence reigned as a result of invasions by Red Turbans and Japanese marauders. This deepening political insecurity meant that a career as a government official was no longer a stable option. As such, although one intended to actively participate in the real world in order to bring about the Confucian Way, the possibility that he would be excluded from a government position, whether it be of ones volition or not, was now greatly heightened.
Yi Saek made his position vis-a-vis the sensitive and dangerous political issues which emerged during the reigns of King Gongmin and King Wu very clear. To this end, he voiced his support for the rise to the throne of King Wu's son, King Chang: aired his position on land reform: and directly petitioned the Ming dynasty to come to the aid of the royal family of Goryeo against Yi Seonggye. Yi subsequently refused to take up a government post following the foundation of the Joseon dynasty. Under his pen name. which as mentioned above included the character eun, Yi Saek actively expressed his opinions on various worldly matters. This course of action was in great part the result of the fact that Yi regarded the notions of seclusion and participation as essentially the same action. and as being based on the same logic. As such. a sage could help bring about the Way through either seclusion or participation in worldly affairs
Yi Saeks thought, which was exposed through his pen name that contained the character un, and which was based on his belief that a sage could choose seclusion or participation in worldly affairs depending on the circumstances which prevailed. clearly exhibits the Confucian scholars critical view of reality. The use of the character un in ones pen name and the possession of a critical mindset vis-a-vis worldly affairs were some of the predominant characteristics of the hands-on approach to worldly affairs which Confucian scholars adopted during the latter period of Goryeo.
목차
Ⅰ. 머리말
Ⅱ. 隱ㆍ仕 통일의 出處觀
Ⅲ. 出處觀에 따른 政治活動
Ⅳ. 맺음말
〈ABSTRACT〉
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