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- 주제어 : Lu Zhi-yi (검색결과 7 건)
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安鎭熹(Ahn Jinhee),尹基領(Yun Ki-ryoung),南杰(Nan Jie) 대한한의학원전학회 2021 대한한의학원전학회지 Vol.34 No.4
Objectives : This paper examined the Buddhist contents within the text, Bencaoshengyabanji(本草乘雅半偈). Methods : Medicinals that were searched through Buddhist vocabulary were examined. Results & Conclusions : Medicinals that quoted the Lengyanjing were related to the Water-Fire interaction, food and medicine, and karma, while those that quoted the Shidian were related to 無上道, 去惡殺蟲, 樞機滑利, and 生生之氣. Those related to the Great Earth of the Four Elements corrected the body’s form based on Metal Qi, while those related to the Great Water were connected to the circulation of water dampness. Those related to the Great Fire were deeply related to Yang Qi, and those related to the Great Wind were connected to Wind control. Of the Four Origins, medicinals that were viviparous lowered Qi, while those that were oviparous were related to communicating Shen, treating diseases of the Conception Vessel, and the closing and opening of day and night. Medicinals originating from dampness were related to urination and fluid management, while those of metamorphosis were related to the process of Qi. Those related to emptiness were related to the communication of the Qi system, while those related to 六根六塵 were connected to calming the Shen and strengthening the will, and smoothing the nine orifices. Medicinals related to 圓通 were used for improving eyesight and hearing and controlling the closing and opening. Lu Zhi-yi’s analysis of medicinals through the Lengyanjing is original in that it suggested a new perspective other than previous theories on pharmacology which were based on the Yin-Yang and Five Phases and Rising/Lowering/Floating/ Sinking theories, but also pedantic and exaggerated. The Bencaoshengyabanji is a unique text on medicinals which analyzed each medicinal under Buddhist influence. However, it also followed the contexts of other previous texts on medicinals, and influenced Zou shu.
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徐有榘의 『古文尙書寃詞』 비판에 대한 顧炎武ㆍ朱彛尊의 영향
신재식(Shin, Jae-sik) 한국고전번역원 2013 民族文化 Vol.41 No.-
이 논문은 徐有?(1764-1845)의 『古文尙書寃詞』 비판 사례를 통해 정조 연간 청대 초기 학풍의 수용 양상을 검토하는 데에 그 목적이 있다. 정조 연간에 조선 학계는 『古文尙書』 진위문제에 관심을 갖기 시작했다. 淸의 북경으로부터 『古文尙書』 진위에 대한 연구물이 수입된 것이 계기가 되었던 것이다. 특히 『古文尙書寃詞』가 문제가 되었다. 이를 통해 毛奇齡이 朱子의 견해를 부정한 사실을 인지한 학자들은 반주자학적 견해가 미치는 악영향을 우려하고 적극 대응한다. 그 대표적인 사례가 徐有?의 『古文尙書寃詞』 비판인 것이다. 이에 「與李愚山論尙書古文書」를 검토한 결과, 顧炎武와 朱彛尊의 견해에 의거해서 毛奇齡의 주장을 반박한 흔적을 확인할 수 있었다. 예컨대 孔安國本 晉代 존재, 孔安國本 전수 경위, 현존 孔安國本 진본 등 毛奇齡의 요지를 전부 파악하고 이와 상반되는 顧炎武와 朱彛尊의 견해에 의거해서 일일이 반박한 것이 그것이다. 따라서 이는 정조 연간 학자들이 반주자학적 학설로부터 주자학을 보호하기 위한 목적으로 朱子의 견해에 동의한 顧炎武와 朱彛尊의 견해를 수용한 사례라 할 수 있다. 청대 초기 학풍을 수용하고 소화해서 주자학을 보호하는데 활용하는 등 정조 연간 학풍의 구체적인 사례를 점검했다는 점에서 적지 않은 의의가 있다고 생각한다. This paper aims to research Seo yu-gu(1764-1845)’s criticism of GuwenshangshuYuanci and early Qing academic tendency’s influence with its focus on the case of Gu Yan-wu and Zhu Yi-zun in the period of king Jung-jo. Because a trade between Chosun and Qing dynasty became active and an enormous amount of academic books such as Gu Yan-wu’s Ri zhi Lu, Zhu Yi-zun’s pushutingji, and Mo Ki-rung’s GuwenshangshuYuanci flew into Chosun, Korean neo-confucianists took interest in the authenticity of Guwenshangshu during the period of king Jung-jo. The highly controversial issue was Mo Ki-rung. Because his goal was to negate neo confucianism, Korean neo-confucianists hated his anti-neo-confucianism and books. A case in point was Seo yu-gu’s criticism of GuwenshangshuYuanci. After researching Seo yu-gu’s criticism of Mo Ki-rung, we can see the following facts : Seo yu-gu completely got his points such as Kong An-guo’s version was in Eastern Jin, it passed from one to one across the ages, a current version is authentic, and judged his anti-neo-confucian opinion by Gu Yan-wu and Zhu Yi-zun’s neo-confucian opinion. This implies that the Korean neo-confucianists hated anti-neo-confucianists, and judged them by neo-confucianists. This academic tendency is meaningful that Korean neo-confucianists had receptive to a scholarship of early Qing dynasty, achieved a complete mastery and protected neo-confucianism in the period of king Jung-jo.
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조선에서 양명학 관련 문헌의 수용 양상 - 16세기를 중심으로 -
김시내,송정숙 한국서지학회 2017 서지학연구 Vol.71 No.-
This paper aims to study on the initial acceptance pattern of Yangmingxue(陽明学) in 16th century: Focused on how literature on Yangmingxue got into Joseon Dynasty and how scholars reacted to it ever since Yangmingxue appeared in Ming Dynasty. The inflow of Yangmingxue including The Chuan Xi Lu(傳習錄) by Wang Shouren(王守仁) into Joseon Dynasty occurred in 16th century. It is the time when the understanding of Neo-Confucianism got intensified and various levels of discussion had been attempted. The massacre of scholars and antipolitics evoked reflection on existing Neo-Confucian value and exploring new alternatives, and consequently Yangmingxue could be adopted. At the same time, Yangmingxue also got criticized, with Neo-Confucianism strengthened itself as the basis of national ruling order. Scholars of Chungju region played a large role in the initial acceptance of Yangmingxue through The Chuan Xi Lu, and followers of SungHon(成渾) school served a certain role in passing down Yangmingxue. However, literature on Yangmingxue could not be published because it was suspected as a target of criticism. Ryu Seongryong(柳成龍) had to transcribe A collection of Yang-ming’s works(陽明集) by hand and keep it to read. Critical literature on Yangmingxue such as Yi Duan Bian Zheng(異端辯正) by Zhan Ling(詹陵), Kun Zhi Ji(困知記) by Luo Qinshun(羅欽順), and Hsueh Pu Tung Pien(學蔀通辨) by Chen Chien(陳建), published and distributed as metal movable type or woodblock edition, engaging with reverence for original Zhuzixue(朱子學). There-through, the logic of literature on anti Yangmingxue could be easily spread. This phenomenon shows it’s tendency to distinctively accept studies in Joseon Dynasty. Yangmingxue could be one example in many cases which literature about reason and theory differed from mainstream Joseon Dynasty in 16th century got banned and thus couldn’t be widely disseminated. 이 연구에서는 명대에 양명학이 발생한 이래로 양명학 관련 문헌이 조선에 어떤 배경에서 유입되고, 학자들은 어떤 반응을 보였는지 16세기를 중심으로 초기 수용 양상을 탐구하였다. 왕수인(王守仁)의 『전습록』을 위시한 양명학 문헌의 조선 유입은 16세기에 이루어졌다. 성리학에 대한 이해가 심화되고 다양한 차원의 논의가 시도되던 때이다. 사화와 반정으로 기존의 성리학적 가치관에 대한 반성과 새로운 모색이 시도되면서 양명학 수용이 가능하였고, 동시에 성리학이 국가통치 이념으로 강화됨에 따라 양명학도 비판되었다. 『전습록』을 통한 양명학의 초기 수용에서는 충주 지역 사림들이 큰 역할을 하였으며, 우계학파에 속한 인물이 양명학 전승에 일정한 역할을 하였다. 그렇지만 양명학 문헌은 비판의 대상으로 간주되어 인쇄․출판 되지 못하고 필사되어 유통되었다. 유성룡도 『양명집』을 필사하여 보관해 두고 읽었다. 첨릉(詹陵)의 『이단변정』, 나흠순(羅欽順)의 『곤지기』, 진건(陳建)의 『학부통변』 등 양명학 비판 문헌은 정통 주자학 존숭의 분위기와 맞물려 금속활자 또는 목판으로 간행․배포되어 양명학 비판에 관한 논리가 쉽게 확산될 수 있었다. 이를 통해 16세기 조선에서 주류의 범주에서 벗어난, 혹은 국가의 인정을 받지 못하는 사유와 학설을 다룬 문헌들이 금서화되어 널리 보급되지 못한 여러 사례 중에 양명학이 해당하는 것을 확인할 수 있다.
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