陽村 權近의 易學思想에 관한 硏究

서근식 동양고전학회 2003 東洋古典硏究 Vol.19 No.-

양촌(陽村) 권근(權近)의 역학사상(易學思想)에 관한 연구

서근식 (재) 우계문화재단 2024 우계학보 Vol.46 No.-

권근(權近, 1352∼1409)은 여말선초(麗末鮮初)의 대사상가로서 그의 학문은 조선시대 전체에 지대한 영향을 주었다. 그의 주역(周易) 에 관련된 저술로는 입학도설(入學圖說) 가운데 여러 도설(圖說)이 있으며, 오경천견록(五經淺見錄) 가운데 주역천견록(周易淺見錄) 이 있다. 본 논문은 그의 양대 저작인 입학도설 과 오경천견록 ( 주역천견록 ) 속에 나타난 역학관점인 체용론(體用論)을 중심으로 논의를 진행하겠으며 권근의 독창적인 측면을 부각하도록 하겠다. 또한 그의 역학사상의 특징인 불교비판과 존고정신(尊古精神)에 대해서도 간략히 살펴보았다. 입학도설 의 내용 중 주역 에 관한 부분이 많은 비중을 차지하고 있는 것으로 보아 주역 을 대체(大體)로 삼았음을 알 수 있다. 보통 입학도설 가운데 심성론(心性論)의 측면인 「천인심성합일지도(天人心性合一之圖)」와 「천인심성분석지도(天人心性分釋之圖)」가 중요한 것으로 여겨지지만, 전체적 내용을 볼 때 주역 에 관한 여러 도설이 많은 비중을 차지하는 것을 보아 주역 이 학문(특히 성리학) 형성에 중요한 배경이 됨을 권근은 간파하고 있었던 것이다. 이러한 점은 「하도(河圖)」⋅「낙서(洛書)」를 설명하는 부분에 잘 나타나 있다. 주역천견록 에서도 권근의 관심은 체용론에 있었다. 이러한 점은 그가 주역 상하경을 체용관계로 파악하고 있는 것에서도 잘 나타나 있다. 또, 천도의 체용과 인도의 체용을 나누어 보면서도 체용일원(體用一源)의 측면에서 하나로 귀결시키는 점에도 잘 나타나 있다. 입학도설 에서는 「하도」⋅「낙서」, 선천(先天)⋅후천(後天), 자연역(自然易) - 복희역(伏羲易) - 문왕역(文王易)을 단순히 체용관계로 파악하고 있지만 주역천견록 에서는 한 걸음 더 나아가 체용일원이라는 원칙하에 서로가 서로를 머금고 있음에 주목하고 있다. 즉, 체용의 구조는 결국 체용일원으로 포괄되며 결국은 천인합일로 귀결된다. 이것은 기본적으로는 ‘경(敬)’을 통해서 이루어진다. Gwongeun(權近 was a great thinker from the late Goryeo Dynasty and early Joseon Dynasty, and his studies had a great influence on the entire Joseon Dynasty. His writings related to the Book of Changes include several diagrams in the Entrance Diagram, and in the Book of Five Classics, There is. This paper will conduct a discussion focusing on Cheyongron, an epidemiological perspective, expressed in his two major works, Iphakdoseol and Five Gyeongcheongyeonrok (Juyeokcheongyeonrok), and highlight Gwongeun's original aspects. would. We also briefly looked at his critique of Buddhism and the spirit of honoring ancient gods, which are features of his epidemiological thought. Considering that the part about Juyeok occupies a large proportion of the contents of Iphakdoseol, it can be seen that Juyeok was used as a replacement. Usually, among the Iphakdoseol, aspects of the theory of mind nature, such as “Heavenly and Human Mind Unity Map” and “Heavenly and Human Mind Analysis Map,” are considered important. When looking at the overall content, it appears that Gwongeun was able to see that the Book of Changes was an important background for the formation of scholarship(especially Neo- Confucianism), as many books on the Book of Changes occupied a large proportion. This point is clearly shown in the part that explains “Hado”⋅“Nakseo”. In Juyeokcheongyeonrok, Gwongeun's interest was in the Ti-Young. This point is also clearly shown in his understanding of the upper and lower scenes as a relationship of use in Juyeok. In addition, it is clearly shown in the fact that while dividing the Cheondo's body and India's body, they are concluded as one in terms of the body's unity. In Iphakdoseol, “Hado”⋅“Nakseo”, pre-heaven(先天)⋅post-cheon(後天), natural station(自然易)-Bokhui station(伏羲易)- Munwang station(文王易) are simply understood as a relationship of employment. However, in Juyeokcheongyeonrok, it goes one step further and focuses on the fact that they support each other under the principle of Cheyong Il-won. In other words, the structure of Cheyong is ultimately encompassed by Cheyong Il-won and ultimately results in the unity of heaven and man. Basically, this is achieved through ‘respect.’

오행사상(五行思想)의 변천에 관한 철학적 고찰

서근식 (재) 우계문화재단 2023 우계학보 Vol.44 No.-

This thesis examined the change of the Five Elements Thought(五行思想). The writings in Gwanja(『管子』) are known to have standardized the Five Elements(五行). In Gwanja(『管子』), one season is added to the four seasons. He named it Gyeha(季夏) and created five seasons. Now, with 5 lines and 5seasons, it has become a combination that suits the number. The Five Elements Thought(五行思想) was an idea that politically referred to China and the four seasons. Dong Zhong-Shu(董仲舒) made the Five Elements(五行), which had been political until now, into a relationship between nature and human beings by advocating the theory of impressions of heaven. The problem of the Five Elements(五行) has now moved from a political problem to a social and cultural one. The Five Elements Thought(五行思想) of the Song Dynasty was examined in Zhou Dunyi(周敦頤)'s “Taijitushuo”(「太極圖說)」) and Zhu Xi(朱熹)'s “Taijijieyi”(「太極解義)」), which explained it. What originally had only four poems was resolved with the part called Kiwang, and what was only side(四德) in Mencius(『孟子』) has now become the wuchang(五常). Joseon's Five Elements(五行) idea took the same position as the Song Dynasty's Five Elements(五行) idea as Joseon accepted Neo-Confucianism. The Five Elements(五行) of Silhak scholars in the late Joseon Dynasty opposed the speculative idea of creating all things and thought of them as essential materials for daily life. This idea is against anything speculative. The Five Elements(五行) is still used by us. If so, we need to come up with a plan to universalize it in some way.

『중용』의 귀신론에 대한 한⋅중⋅일 비교 연구:주희, 왕부지, 이토 진사이, 정약용을 중심으로

서근식 (재) 우계문화재단 2022 우계학보 Vol.43 No.-

The chapter 16 of Jungyong called “Guisin-jang”. The meaning of ‘guisin’, which was leaved alone so long time, was studied so deep in period of Song and it could contain in a section of Li(理) and Gi(氣). Especially, a discussion on the guisin of Zhu-xi influences to the future generation scholars. The Guisin-non(鬼神論) of Zhu-xi break off the contradictory concept 'IgiJiYangNeong(二氣之良能) ․Johwajijug(造化之跡)' and Jesa(祭祀) by his LiGinon(理氣論) and 'clearing up the morality unbalace'. The meaning of Guisin saved up by Zhu-xi effect the future generation scholars. Wang Fu-zhi criticize his Guisin-non in a point of view GichulHak(氣哲學). Wang Fu-zhi understand the Guisin in a position of Gi(氣), so he couldn't accept a Zhi-xi's contention that the extinction of Gi after die. Ito-Jinsai criticized that the Guisin just confused people and he denied the existence of the Guisin. Jeong Yak-yong accept the Guisin for the core of his thought connecting with Sangje(上帝).

조선후기 학계와 경기학인(京畿學人)의 등장

서근식 우계문화재단 2022 우계학보 Vol.42 No.-

16세기 정치철학에서 퇴계 이황과 율곡 이이의 의미

서근식 우계문화재단 2021 우계학보 Vol.40 No.-

16세기 성리학자 추만(秋巒) 정지운(鄭之雲)과 「천명도설(天命圖說)」 연구

서근식 우계문화재단 2020 우계학보 Vol.39 No.-

명곡 최석정의 『경세훈민정음』에 나타난 역학적 정음관 연구

서근식 온지학회 2024 온지학회 학술대회 자료집 Vol.2024 No.추계

주자의 『대학장구』를 통해 본 平天下의 세계

서근식 동양고전학회 2016 東洋古典硏究 Vol.0 No.63

본 논문은 주자의 『대학장구』에서 평천하의 세계를 탐구하는 것을 목표로 하였다. 평천하가 완성되기 위해서는 서(恕)로서의 혈구지도(絜矩之道)가 필요함을 말하였다. 이때의 서(恕)는 적극적인 서(恕)가 아니라 소극적인 서(恕)다. 소극적인 서(恕)가 될 수밖에 없는 것은 평천하의 세계를 이루기 위해서 너무 적극적일 필요는 없기 때문이다. 너무 적극적일 경우 오히려 피해가 갈 때가 있기 때문이다. 그리고 『시경』을 인용하고 있는데 모두 서(恕)로서의 혈구지도를 제대로 지켜 나가야 함을 말하였다. 주자는 절용을 해야 하는 이유에 대해 설명하고 있다. 현대사회는 자본주의 사회이다. 그러나 자본주의가 모두 올바른 것은 아니다. 저 태평양의 쓰레기 섬을 생각해 보라. 『대학장구』에서는 절용이 좋은 방법으로 제시되고 있다. 절용의 방법으로써 군주는 취렴(聚斂)하는 신하를 제거하는 것을 최대의 목표로 삼고 있다. 그리고 마지막에 소인은 쓰지 말라고 하는 경고의 메시지가 담겨있다. 모든 것이 이루어지더라도 소인으로 하여금 그 일을 담당하게 되면 나라를 잃게 되므로 반드시 군자를 쓰라고 되어 있다. 『대학장구』의 평천하의 세계를 격물치지(格物致知) 만큼 연구되지 않았다. 이 논문을 계기로 많은 연구가 있기를 희망한다. This thesis aims at examining the world of pacification in Zhuzi(朱子)’s Daxuezhangju(『大學章句』). He said that it was necessary to understand others through Xiejuzhidao(絜矩之道) as Shu(恕) for the completion of pacification. The Shu(恕) in it is not an active one but a passive one. It's because one doesn't need to be very active in order to realize the world of pacification. Too much initiative can rather cause loss. Then Shijing(『詩經』) was quoted, all of which told about that it should be properly followed to understand others through Xiejuzhidao(絜矩之道) as Shu(恕). Zhuzi(朱子) explains the reasons for frugality. The modern society is a capitalistic. Yet, not all kinds of capitalism are right. Think about the trash island on the Pacific Ocean. In Daxuezhangju(『大學章句』), frugality is suggested as a good way. As the way of frugality, the most important goal of a king is to get rid of the vassals who exploit people. And at the last part, there's warning that petty and crafty men should be appointed. It says that even when everything has been fulfilled, if a petty and crafty man is appointed to take charge of it, the nation can be lost, so a king must give noble men important positions. The world of pacification in Daxuezhangju(『大學章句』) has not been studied as much as Gewuzhizhi(格物致知). This thesis is expected to offer the chance for more researches on it.

『論語』「學而」1장의 解釋學的 硏究

徐根植 동양고전학회 2008 東洋古典硏究 Vol.32 No.-

{論語}의 핵심사상이라고 하면 보통 ‘仁’을 떠올린다. 그러나, {論語}의 첫 구절인 [學而] 1장에는 ‘仁’에 대한 언급이 없다. 그렇다면, {論語}의 편집자는 왜 [學而] 1장을 {論語}의 첫머리에 놓은 것일까? 본 논문은 {論語} [學而] 1장에 孔子의 핵심사상이 함축되어 있음을 서술하였다. [學而] 1장은 ‘기쁨(說)’⋅‘즐거움(樂)’⋅‘君子’라는 단어가 중심이 된다. ‘說’은 자신을 修養하는 단계 혹은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고, ‘樂’은 자신과 뜻을 같이하는 同志들과 관계를 맺는 단계이다. ‘君子’는 天下의 모든 사람과 ‘올바른 관계맺음’하는 단계로 孔子가 제시한 理想的 人間像을 뜻한다. [學而] 1장의 핵심인 ‘說’⋅‘樂’⋅‘君子’는 {論語}의 핵심사상인 ‘仁’⋅‘恕’⋅‘修己治人’과 연결된다. ‘仁’⋅‘恕’가 ‘올바른 관계맺음’을 의미한다면, ‘說’은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고 ‘樂’은 同志와의 ‘관계맺음’을 하는 단계이고 ‘君子’는 天下 모든 사람과 ‘올바른 관계맺음’을 할 수 있는 사람을 의미한다. ‘修己治人’에 대해 孔子는 修己以敬(敬으로 자신을 修養함)→修己以安人(자신을 修養하여 다른 사람을 편안하게 만들어줌)→修己以安百姓(자신을 修養하여 天下 모든 백성을 편안하게 만들어줌)의 3단계를 제시하는데, 이는 [學而] 1장의 ‘說’→‘樂’→‘君子’와 연결된다. 孔子가 [學而] 1장을 통해 제시한 ‘君子’라는 人間像은 ‘修養’으로 깨우친 도덕성을 ‘관계맺음’을 통해 ‘實踐’으로 옮기는 인간이다. When we say the core thought of the Analects of Confucius, we normally come up with ‘Ren(仁)’. However, in the first phrase of Chapter One([學而]) of the Analects, there is no mention about ‘Humanity’. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as ‘Pleasure’(說), ‘Delight’(樂), and ‘Confucian Gentlemen’(君子) are central to the phrasal structure. ‘Pleasure’(說) is the phase to cultivate himself, or the phase to equip with a qualification in order ‘to establish a righteous relation’. And ‘Delight’(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. ‘Confucian Gentlemen’(君子) is the stage to ‘establish righteous relationships’ with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, ‘Ren’(仁), ‘Shu’(恕), and ‘Xiujizhiren’(修己治人). If ‘Ren’(仁) and ‘Shu’(恕) refer to specifically ‘establishment of righteous relationship’, then ‘Pleasure’(說) is the stage to obtain qualification in order to ‘establish righteous relationship’, and ‘Delight’(樂) is the stage to ‘establish relationships’ with brothers and colleagues, and ‘Confucian Gentlemen’(君子) means a person who can build up ‘righteous relationships’ with all the people of the world. Regarding the Confucianism in ‘Character building and guiding other souls’ Confucius presents three phases, viz. ‘Cultivation of himself in reverential carefulness’(修己以敬) → ‘Cultivation of himself so as to give rest to others’(修己以安人) → ‘Cultivation of himself so as to give rest to all the people’(修己以安百姓), and the se get through ‘Pleasure’(說) → ‘Delight’(樂) → ‘Confucian Gentlemen’(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named ‘Confucian Gentlemen’(君子) presented in the Chapter One is equated with the human who practices ‘morality’(修養) that attained by means of ‘cultivation’(實踐) through ‘establishment of relationship’.