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한국철학 : 황종의의 『 상서고문소증 , 서 』 에 대한 정약용의 변석 (1) - 『 금 , 고문상서 』 에 대한 변석을 중심으로 -
장병한(Byung Han Jang) 동양철학연구회 2001 東洋哲學硏究 Vol.26 No.-
Nam-Rae Hwang, Jong-Eui(1610-1695), scholar with the right wing philosophical view of world of the school of Yangmyung(陽明) in the early days of Kingdom `Chung` of China, wrote the Introduction of 「Sangseo Komun Sojeung」 of Yem, Yak-Ki(1636-1704), bibliographer in contemporary days. Das-San Chung, Yang-Yong(1762-1836) who was called a scholar of practical science who compiled the books of such science interpreted on this introduction. The subjects of interpretation included the problem of the truth and falsehood of 「Keum·Komun Sangseo」, transmitting system of 「Komun Sangseo」 of Kongbyukbon, transmitting system of 「Komun Sangseo」 of Maesaekbon, and the problem of corrected writing of 16 letters of 「Daewoomo」. The historical background of such interpretation was done by Hwang, Jong-Eui due to having been worried about the confusion on the system of being true or false between Maesaekbon which was clarified to be the false book by having been blindly trusted the contents of 「Sangseo Komun Sojeung」 and Kongankukbon the true book of 「Sangseo Komun Sojeung」 of Yem, Yak-Ki. Therefore he tried to correct the system of being true and false of Maesaekbon and Kongankukbon by interpreting. Especially Hwang, Jong-Eui interpreted in details the falsehood of 25 chapters of 「Komun Sangseo」 of Maesaekbon based on historical transmission while declaring the historical transmission co be consistent by denying firmly Hwang, Jong-Eui who had no trust on historical transmission. It has the historical significance in Kyung(經) Science that Chung, Yang-Yong interpreted 「Sangseo Komun Sojeung·Introduction」 of Hwang, Jong-Eui 150 years ago to make it as the chance of establishing firmly once more the system of being true and false of 「Komun Sangseo」 of the 19th century. Declaring that it should be annulled from the scripture of Confucianism it Hwang, Jong-Eui said that 16 letters of 「Sangseo·Daewoomo」 was the false, Chung, Yak-Yong denied it as the false and fabricated in order the embrace it as the ideology(Righteousness) of the scripture of Confucianism by mentioning the affirmative side of it, in other worlds it agreed with the ways of heaven that it has profound awakening by helping human being in self-discipline and governing people. It was the chance of firmly establishing the position of true system of 16 letters of 「Daewoomo」 which was the origin of the science of human nature(性理學) again on a street corner heading for modern times from feudal yoke of Confucianism at the final days of Chosun Kingdom, the early 19th century and here we can find the historical and ideological meaning.
19세기 茶山學의 근대적 思惟 특징 일고찰 - ‘固定’에서 ‘不固定’으로의 사유 전환 기획과 관련하여
張炳漢(Jang Byung Han) 동양한문학회(구 부산한문학회) 2008 동양한문학연구 Vol.26 No.-
다산학과 근대성의 문제와 관련하여, 필자는 앞서 유초하의 문제 제기와 이우성 선생의 연구 방법론에서 착안하여 살펴보았다. 다산의 역사인식에 있어서는 과거 동아시아 통치이념으로 작용하였던 성리학의 ‘理’는 이제 無能ㆍ無知ㆍ無感覺하여, 시대정신과 이념으로서 어떤 작용도 하지 못하는 것으로 진단하였다. 이에 기존 性卽理의 굴레와 질곡으로부터 탈피하여 진정 인간이 역사의 동력적 중심에 서서 도를 주재하고 통솔하며 확장해 나갈 수 있는 새로운 인간성 가치의 재정립을 제안하게 된다. 그래서 다산은 선천적으로 固定化되어 氣의 依附品에 지나지 않는 理, 성리학의 이기론과 본연지성에 기초한 人物性同論, 聖人의 경지를 德의 理와 天으로 여겨 후천적인 학습을 포기하는 것 등의 리학적 이론 체계를 극복하는 전환을 기획하게 된다. 그 결과 그는 인간의 윤리 실천에 강력한 통제와 제어 장치로서의 靈明主宰로서의 上帝 상정, 고정적 본능에 따른 동식물의 본성론과는 차별되는 인간 본성 즉 ‘天의 靈知의 嗜好性과 自主의 權能 부여’를 통한 인간의 독자적 우월의식과 주체 인식 확립, 후천적으로 事天과 怒와 仁의 실천을 통한 聖人에의 길을 제시하였다.<BR> 19세기 다산의 새로운 사유체계에는 모든 사물이 固定化 되어 있지 않고 언제나 변화와 변동 및 변혁이 가능한 그리고 성취가 가능한 그러한 열려있는 것이었다. 그래서 그의 저서에는 自作ㆍ自由ㆍ自立ㆍ活動ㆍ遊移ㆍ主宰ㆍ遊移ㆍ變遷ㆍ靈明ㆍ權能과 같은 단어들이 많이 구사되고 있다. 여기에서 보듯, 다산의 사유 체계에는 인간의 力動的 意志와 變動이 강조되고 있는 것으로, 기존의 성리학적 질서에서의 모든 사물이 固定化되고 閉塞되어 있는 사유체계와는 분명 다른 일면적 특정을 발견할 수 있다. Living in the age of violent and sudden change that lasted from the middle of the 18th century to the early of the 19th century, Da San Jung Yak Yong(1762~1836) diagnosed "Ri(理)" of SungRiHak that played the ruling idea in the past east Asia as an element that should be overcome because it had become something disabled / invalid / nonsensible to learn so that it could not work in any aspect as spirit and idea of the era, He suggested a historic thought to establish a human value that would meet the new age where the human being should stand on the dynamic center of the history and rule / control / extend "Do(道)", Thus, he showed SangJe(上帝) as a bright controller, human nature based preference of gnosis / power of independence, human"s talent given for YooIBoolJung(遊移不定: enjoyment not fixed) and HwalDongBoolJung(活動不定: activity not fixed), acquired-learning based way to a great person and etc.<BR> In the 19th century, Da San"s new thinking system indicated that every object was not fixed but was always changeable and reformable and furthermore achievable, which meant "open to all". Therefore, his works used such words as Self-Creation(自作), Freedom(自由), Independence(自立), Activity(活動), Enjoyment (遊移), Controlling(主宰), Change(變遷), Brightness(靈明) and Power(權能) many times. That is, Da San"s thinking system was focused on dynamic will and activity of human, which was clearly different from the existing SungRiHak rule where every object was fixed and closed.
정약용의 경학관과 경세학의 기저 : ' 공평사상 ' 을 중심으로 focused on " The idea of fairness "
장병한 한국한문학회 2000 韓國漢文學硏究 Vol.25 No.-
As we have mentioned above, there is "Fairness, Impartiality, and Equality" in the basis of "Views of Chinese Classics" and "The study of managing a state or world" by Jeong Yak Yong. From this idea, we can understand that, in completing the pursuit of learning method - "Cultivating one's mind" and "Ruling people" which is the ideal of Confucian scholar, Jeong Yak Yong (Dha-San) thought of the idea "Fairness, Impartiality, and Equality" as the most important. When we consider historical meaning of "Equal View of Chinese Classics" and "Learning of Managing a State", we had better rule out certain prejudice or preconception on comments and commentators. Only when we translate the Classical Canon in an equal view, we can reach the absolute or right truth. This equal view of Chinese Classics is related to the learning method of practical science or realism. And that idea is the same as that of Kwon Deuk Gi (Man-Hwoe). Later, that idea was ahead of their times. In other words, pioneering view of Chinese Classics led by Kim Jeong Hee (Chu-Sa) is in relation with the idea.In the past, many scholars regarded society as utterly rotten. And in order to improve this phenomenon, they thought that equality and fairness was on the basis of national administration and relief. Such an idea was related to that of Yul-Gok (Lee-Yee), who asserted "Let's clean the government by taking good and talented men into government service". The equal view of Chinese Classics by Jeong Yak Yong began from the strong willpower of ruling out prejudice, discrimination, and a fixed idea. The most important part of his idea is to improve contradictional organism of society. The idea of Jeong Yak Yong may be in connection with that of "Fair Policy" led by Yeong Jo and Jeong Jo, who are kings of Cho-Sun Dynasty. That idea took an important role in breaking many symptoms of the last stage in the 19th century's feudalism Doctor Lee Woo Sung said, "The freedom of thought can't be made in a moment By translating the Chinese Canon in a new method, so many fixed ideas will be liberated." We also hereby certify that the equal view of Chinese Classics and managing a state by Jeong Yak Yong is one part of practical science or realism.