강우 지역 한주학파의 강학 공간 형성과 삼봉서당의 역할

초록

This study examines the formation and role of the educational spaces (Ganghak) of the Hanju School, set against the backdrop of the Gang-u region where various scholarly factions coexisted during the modern transition period. The formation of the Hanju School in the Gang-u region was the result of complex factors: Yi Jin-sang's unique Simjeukri theory (Mind is Principle), a practical awareness of the era's crisis, geographical proximity centered around Seongju, and an open attitude towards the Nammyeong (Jo Sik) school. While inheriting their teacher's scholarship and nurturing future scholars through individual educational spaces, they also strengthened their solidarity through Sambong Seodang as the school's communal space. First, representative individual educational spaces include Heo Yoo's Husan Seosil; Gwak Jong-seok's Yeojae and Injae; Yi Doo-hoon's Naesan Seodang; and Sincheon Seodang of the Eunjin Song clan in Hapcheon. Through Sim Hak-hwan's Jiinrok, it was confirmed that these spaces embodied the school's identity, imparting fundamental education such as the Sohak (Elementary Learning) alongside the core tenets of the Simjeukri theory. Furthermore, after Gwak Jong-seok's death, his disciples established Nidong Seodang and Dacheon Seodang, continuing the lineage of ancestral rites and scholarship. Among these spaces, Sambong Seodang was a central, collective institution built jointly by Hanjuhak disciples after Lee Jinsang’s passing. The primary functions of Sambong Seodang were twofold. First, it served as a center of textual production and intellectual genealogy, where key works such as the Hanjujip (韓洲集, middle edition), Saryejibyo (四禮輯要), and Daegyejip (大溪集) were compiled and published. Moreover, following the initial publication of the Hanjujip, the Seodang became a site of solidarity where disciples gathered to defend their master’s theories against external criticism. Second, it functioned as both an academic forum for debating the doctrine of Simjeukri and a site where Lee Seung-hee (李承熙) envisioned his movement for national salvation through moral education. Sambong Seodang thus served as an educational arena where scholars from both the Hanjuhak and the Rejeon (再傳, “re-transmission”) circles convened to study and discuss Lee Jinsang’s teaching of the unity of mind and principle. Furthermore, as Lee Seung-hee sought to reform national education grounded in moral principle as a response to national crisis, Sambong Seodang may be regarded as one of the key spaces within that vision. Although this project was not realized due to his exile, it nonetheless exemplifies the Hanjuhak school’s active and morally grounded response to the turbulence of the modern transition period.

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