송와(松窩) 이희(李墍)의 정치활동과 사회인식

Lee Hui entered the political world and was politically active in the middle and late sixteenth century, when political power was transferred from the Hungu Faction to the Sarim Faction. In this period, Lee Hui deeply involved in the dealings of Gichukoksa (己丑獄事), which was a historical event where the Dongin (the Easterners) and the Seoin (the Westerners) were in intense conflict, and by which the Dongin was divided into the Namin (the Southerners) and the Bugin (the Northerners). Lee Hui showed considerable political activity during the time of Gichukoksa. As a Dongin, he was deeply involved in the dealings of impeachment of Lee Yi (李珥), who was a Seoin, and criticized the cruelty of Jeong Cheol (鄭澈). During the subsequent Imjinwaeran (Japanese invasion of Korea by Hideyoshi), Lee Hui, working as a Gwandong Hososa (關東號召使), organized a militia and participated in a battle which took place in the Wonju and Eoju regions in connection with the Wonju Governor and Gangwon-do Jobangjang (regional defense officer), who confronted the Japanese army. He also discussed ways to secure military supplies for the Ming army and participated in establishing plans to defend Seoul during Jeongyujaeran (the second Japanese invasion). In particular, in the 31st year of King Seonjo’s reign, he worked as the Minister of the Interior and suggested strategies for preparing for a war with the Japanese army and methods of spying on the enemy camps in Daemado and Ilgido (islands). Lee Hui was a descendent of Lee Saek, who was a famous Confucian scholar at the end of the Goryeo Dynasty. Lee Hui can be regarded as a person who never abandoned his convictions and principles during his lifetime, even in the midst of political upheaval, such as the separation of Namin and Bugin, and during wartime, where the life and death of the nation was at stake. Through short books (Songwajabseol and Ganongwumuk) including simple notes, Lee Hui described social aspects during wartime and the political chaos of the time. He anticipated society’s recovery on the basis of the ethology of Chu Hsi's teachings. He shockingly pointed out the irrationality of the slave system under the strict caste system. During the time of national reconstruction, after the two wars, he raised a problem in the system of recruiting the governmental officers and tried to seek a solution to the problem. He believed that the most desirable characteristics were fidelity and unyielding spirit. He sometimes endorsed the legitimacy of the Goryeo Dynasty. In addition, he criticized, in the form of a fable, the death of King Danjong and the forces which had oppressed the Sayuksin (the six faithful subjects who were killed). His short books including simple notes are considered as an attempt to express the thoughts of the general public at that time. Therefore, his ideology is consistently found in his writings. Lee Hui desired a society and a nation with well-established principles and standards, where hope and opportunities could be given to all members, where the uprightness and morality of the ruling class could be thoroughly monitored and observed, and people with fidelity and unyielding spirit live their life to the full. In particular, Lee Hui considered uprightness and morality as important virtues, and he himself endeavored to practice it. Uprightness and morality were his maxim to himself to the extent that he was later chosen as a clean and incorrupt government officer after his death. The Annals of the Joseon Dynasty (the national archive) highly appreciated his uprightness and morality.