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Haechang Song Gisik was born in a family that has been pursuing Confucian family tradition for generations and he was influenced by his ancestors academically and literarily. After growing up, he studied under main Confucian scholars including Chukam Kim Dohwa of Andong region(1825-1912), Seosan Kim Heungrak(1827~1899), Hyangsan Lee Mando(1842~1910) and immersed into traditional Confucian. However, after going through Japanese colonial era, Song did not remain on traditional Confucianism. Instead, feeling the evils of Confucianism of the time, Song devoted his whole life in innovating Confucianism and enlightening the youth for saving the country. While his academic propensity and core discussion for Confucianism reformation are intensively found in Confucian Revitalization Theory, various writings included in his posthumous work titled Haechang Anthology, show why Song actively worked on reforming the Confucianism of the time and sought open and practical academic propensity.
This study examined Song¡¯s academic propensity by dividing in three periods of youth stage, mature stage, and mid and old stage based on his chronology. In youth stage, Song immersed into traditional Confucianism and his academic propensity was not that different from traditional Confucian scholars. On the other hand, during mature stage, Song experienced major events including March 1st Movement.
He was deeply aware of evils and problems of Confucianism of the time and he claimed for reformation of Confucianism. These show that Song had open and practical academic propensity different from previous Confucian scholars. Song also criticized conservative Confucian scholars who failed to identify the circumstance due to lack of awareness on timely changes and adherence to old ones. Song also pointed out that adoptable parts from western theories such as Theory of Revolution by Darwin and Theory of Social Contract by Rousseau should be actively adopted. In mid and old stage, Song¡¯s will for reforming Confucianism and open academic propensity didn¡¯t change. Compared to past, however, Song didn¡¯t remain in personal dimension. Instead, Song gradually expanded Confucianism in social level by enlightening the people through revitalization of Confucianism that was the basis of traditional society and utilized Confucianism as a mean for active education activity for saving the country.
Song¡¯s such open and practical academic propensity is clearly different from traditional Confucian scholars who stuck to faithfulness and pretext and failed to face the reality and timely flow. Facing the national crisis of Japanese colonial period and witnessing the fall of Confucianism that once constructed the basis of traditional society, Song devoted his whole life on active education activity for revitalization of Confucianism and saving the country. Considering his life, Song¡¯s status shall be re-established.