16세기 조선의 정치권력의 지형과 퇴계 이황의 철학

초록

Until recently, the studies on T'oegye Yi Hwang' philosophy has been mostly focused on illuminating the logical structure and the meaning of Ligisimseongnon(理氣心性論), that is to say, the theory of li-ch'i, human mind and human nature. Thus there has not been much discussions on the political and historical backgrounds from which his philosophy developed. It is important to remember that Yi Hwang was an eminent scholar as well as a bureaucrat actively participated in politics. So he could not help being located in a certain place in the field of political power at that time. Yi Hwang was highly respected as a great master of Dohak(道學, Tao Learning) by the young Sarim(士林) from the mid-sixteenth century. Why? Firstly, with only a few exceptions, he resigned his government posts and devoted himself solely to learning after his mid-forties. His repeated resignations was conceived as expression of his disappointment at brutal real-politics leaded by Hungu party(勳舊派). Secondly, He also shared his recognition of past history with the young Sarim: Both Gimyo Sahwa(士禍, massacre of scholars) and Eulsa Sahwa were accident that virtuous gentlemen suffered from wicked persons, the Hungu party or Hungu Group created on the basis of maternal relatives of the King. It means they had political consciousness of a kind as Sarim. Thirdly, Yi Hwang went to accomplish many scholarly achievements in later life and criticized various different views in Neo-Confucianism beginning to germinate in 16th century Chosun Dynasty on the foundation of his prominent scholarship on Chu Hsi's learning. Owing to such academic activities, he could be wide consideration a great teacher who squashed evil learning and supported right one or orthodox theory of Chu Hsi's learning.

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