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The Life and Scholarly Realm of Ryeoahm(厲菴) Jung, Do-hyeon(鄭道鉉)

Lee Yi Kang 1

1원광대학교

Candidate

ABSTRACT

This paper shows studies on the life and scholarly realm of Ryeoahm Jung-dohyeon(1895-1977) by analyzing 『Ryeoahm-jib(厲菴集)』which consists of his writing and appendixes. As a scholar Jung-dohyeon established a value system, by which he lived whole the colonial period of Japanese imperialism. What kind of life should one lead when the social needs do not accord with his value system? To search answers of this question, studying on his life and studies furnishes some guidance. Jung-dohyeon was born at Micheon in Hamyang on July 22, 1895(Kojong 32) as a first son of Jung-jaeok and Nho from Pungchoen family. His family origin is Hadong. Jung-yeochang, one of the five wise in the Joseon Dynasty, is his fourteenth-upper-generation ancestor, by whose life and studies Jung-dohyeon was deeply influenced. At the age of 7 Jung-dohyeon starts to study in a village school. By the age of 20 he deepens his studies keeping company with virtuous scholars. His full-dress scholarly steps start when he has Jeon-woo(1841~1922) as a teacher. Jeon-woo’s studies on Sungrihak(性理學) was handed down from him to Jung-dohyeon, who concentrates on studying deeper in obedience to Jeon-woo’s will after his death. Jung-dohyeon’s scholarly realm is established on the two wheels. One is Shimsungron(心性論); and the other is Yehron(禮論) His Shimsungron stands on the perspective of Shimzukki(心卽氣) that derives from Jeon-woo. Jeon-woo consistently argued that Sungjonshimbiseol(性尊心卑說) and Sungsashimjaeseol(性師心弟說). The former means that Sung(性) should be place higher and Shim(心) lower. The latter means that Sung(性) should be regarded as a teacher and Shim(心) should follow obey Sung(性) as a disciple. Jung-doHyeon is devotedly following Jeon-woo’s theory of Shimsungron. Jung-dohyeon considered practice of Yeh(禮) to be as important as the theory is. He was very thoughtful and scrupulous on searching every proper theoretical basis on each item of decorum. For him ‘Yeh(禮)’ meant more than etiquette that only indicates the formal rules of correct of polite behavior in society. His theory of Yeh(禮) holds a very normative feature, which is related to the Shimsungron of Shimjukki(心卽氣). Three types of reaction of individuals can be shown against a perverted society. The people from the first type are those who try to correct the society according to their value system. Secondly, there are people who await the change of society sticking on their value-system. The last type is who converts his value-system to adjust himself to the society. People from the first type deserve to be valued highly for the most positive way to live while the one who is from third type deserves to be denounced. He compared his life to an orchis that preserves its fragrance against cold wind of autumn even though nobody appreciates it. Like orchis he devoted his life to heighten his Sung(性) and preserve his Yeh(禮) awaiting the change of society. However it should be concerned carefully that an orchis could live with its fragrance if the soil where it roots does not exist.

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