조선전기 사림파 성리학의 전개와 특징

초록

The purpose of this paper is to reveal the development and characteristics of the Sarim party(士林派)'s Neo-Confucianism in the early Chŏsun Dynasty. In the early Chŏsun, the Sarim party means the scholars who refused to participate uncritically in governance system by criticizing the ruling party called Hungu party(勳舊派) for being immoral. Jeong Yeochang, Kim Goengpil, as are the cases, they tried to restore the spirit of Dohak(道學) by living a morally restrained life by practicing the strict code of ethics developed in the Sohak(小學). For example, the prime aim of Gimyo Sarim(己卯士林), the failed political reforms initiated by Jo Gwangjo, is to realize the political ideas of Sohak's moral spirits. In the 16th century, there were lots of theoretical debates among Sarim party's scholars. Because the scholars had the opportunities to reflect on their own theory by discussing with others, this time can be called as the self-reflecting period of the Chŏsun Neo- Confucianism. At the same time, the 16th century was can be summarized as an age that Chu Hsi's learning was becoming the orthodox Confucian theory. This achievement was mainly done by Lee Hwang, who was respected as a great scholar by Sarim party's junior members. He criticized and rejected the various theories that were different from Zhu Si's theory. The point of his criticism was that humane morality would be eventually lost by those theories which did not properly recognize Li(理) as the ultimate substance. At this respect, the Sarim party's Neo-Confucianism in the early Chŏsun Dynasty was formed by unifying the spirit of Sohak pratice with the theory of Li-ontology.

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