본 연구는 惠崗 崔漢綺의 진보적 사상과 그의 사상이 교육적인 측면에서 어떤 의미를 지니고 있는가를 살펴본 것이다. 그의 進步思想은 氣 中心의 經驗 思想이 主流를 이룬다. 혜강의 사상을 교육적 관점에서 조명하여 보면, 첫째 自學 自得의 敎育觀을 강조하였다. 둘째, 經驗 重視 敎育觀을 제시하였다. 셋째, 一統 實薦 敎育觀을 주창하였다. 넷째, 推測 活用 敎育觀을 所重히 하였다. 등의 네가지로 요약될 수 있다. 惠崗의 進步思想과 敎育的 照明은 世界의 大勢가 이미 急速히 轉變되고 있으므로 그 변화에 맞춰 이를 개혁으로 대처해야 하며, 이 같은 急變 狀況에 대해 "變은 그 變으로 막을 것이며, 不變으로 그 變을 막을 수 없다"는 것으로 요약된다. 즉 전통적 유한 사상을 실증적·경험적·과학적· 근대화와 관련시켜 進步思想을 낳게 한 것으로, 실용에 도움이 된다면 요·순·주공·공자의 언행보다 나무꾼 말이라도 取用해야 한다는 주장이다. 혜강은 중세로부터 근세로 이행하는 개혁과정의 過渡的, 橋梁的 役割을 擔當한 先驅的 人物로, 그의 여러 교육관은 국가 경쟁력 제고와 교육 방법 및 교육경영 측면에서 현대 교육에 시사해 주는 바가 크며, 傳統文化 계승과 韓國 精神의 宣揚에도 괄목할 업적으로 평가된다.

Choi Han Ki, HyeGang, a realist who acted in the middle of 19th century, was a social and a political thinker. He watched the absurdity of politics and society, which had been collapsed, and found out a contradiction of Seongrihak(性理學), a governing thought, and a basis of feudalism. He emphasizes the creation of all nature(萬物形成) by materialistic `Gi`(氣) and the objective rationality(合法則性) of its movement shift to establish a new order of society and to create a new world for overcoming the contradiction of Seongrihak(性理學). His progressive thought is mainly made up of the `experience thought` focusing on the `Gi`. A theory of human nature(人性論) denies the existing theory of inherence, but emphasizes the external environmental elements because virtue and vice or vice(好惡) is considered to be done in the correlation of community, individual experience, and stakes. His thought in terms of educational viewpoints is examined. First, he emphasizes the view of education focusing on `self-study and self-realization`. That is, he suggests that the study can be enjoyed when we realize for ourselves through self-study, and if `self-study and self-realization` is completed in a year, we can see its whole form in a year, and if `self-study and self-realization` is completed in 10 years, we can see its whole form in 10 years. So we must apply the way of `Mulmang(勿忘)·Muljo(勿助)`. Second, he suggests the view of education focusing on `Experience`. He says, " `Singi(神氣)` is the basis of perception(知覺), and perception is the experience of `Singi`". As the only `Singi` exists without the experience, `Singi` can get perception with the experience. One who has little experience has little perception, and one who has much experience has much perception. And also, to get right perception, proved experience(證驗的 經驗) is required, with which reconciled perception of the mutual understanding between God and human is created. Third, he advocates the view of education, `Iltong(一統)` Practice. Hegang says, "To respect `Iltong` is to govern a nation and the world peacefully". If it is not concerned with a peaceful governing, it is to respect the conventional tradition, and if it is harmful to a peaceful governing, it is a tradition of murdering(장적). He ties to follow the respect of natural laws, and to practice the duty of `Iltong of the World`. He insists that the description of sentences and the formality of style should be a secondary thing, and that its final end should be to save the people. Fourth, he values the view of education, `Use of Chucheuk(推測)`. He suggests the effect through the `Promotion of Virtue and Reproval of Vice` or `Being Good after Repentance`, focusing on governing humans. He says, "The sincere attitude of a ruler is more important than any other thing". As he considers the practical value of `Chucheuk` importantly, he has much concern on the `Chetong(體統)` of business and practice rather than theoretical learning. The basis of `Chetong`, a general principle of foundation to keep the people and everything, is that God`s son, Feudal Lords, God`s father, and general people will establish a fortune and innovation of World through feeling of oneness by making a system(統緖).

• 宋永日(大德高) | Song, Young-Il