한중일 인문 전통의 활용과 전망 -21세기 실학의 모색-

김경미 ( Kyoung Mi Kim ) 한국민족연구원 2014 민족연구 Vol.0 No.59

The Practical Learning (sirhak) school of the East Asia three countries is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Choson dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self-entity. The sirhak scholars were toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their age. Traditional humanities in the 21 century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea, China and Japan based on the Practical Learning. Newly oriented tendency of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning of these three East Asian countries will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.

한중일 인문 전통의 활용과 전망 - 21세기 실학의 모색 -

김경미 사단법인 한국민족연구원 2014 민족연구 Vol.0 No.59

The Practical Learning (sirhak) school of the East Asia three countries is characterized by richness in understanding human beings. The proposals by the sirhak scholars in the fields of norms and institutions, reforms in livelihood matters and legal system, and moral maturity reflect the changes in relations between social members and subjective individuals. Their social reform proposals represent the intellectual growth of subjective individuals living through the Chosŏn dynasty. The sirhak scholars, while humanizing human beings as subjective actors, continued to seek for the answers to what constitutes human beings. Moreover, they tried to observe and define humans in light of their mutual relations rather than as self-entity. The sirhak scholars were toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. They illustrated human beings devoted ethical behaviors and social harmony, and had a belief in sociability and reciprocity in human existence. Therefore, their first task was to transform themselves before advancing to bring any innovation to the society and culture of their age. Traditional humanities in the 21 century may look for ways how to achieve harmonious co-existence between human and natural worlds, and how to gain ideologies and ethics needed to preserve human subjectivity. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea, China and Japan based on the Practical Learning. Newly oriented tendency of the Practical Learning of Korea aims at seeking ways how to realize fully human dignities and values as well as how to live an aesthetics life. In such study, it may be hoped that a new paradigm of ‘life-centered humanities’ can be created to reconstruct new relations not only among human beings but also between human and nature. The rediscovery of the Practical Learning of these three East Asian countries will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future.

실학의 실천적 계승과 대중적 소통 방안― 민족 전통 지식의 사회적 적용 ―

김경미 한서대학교 동양고전연구소 2022 동방학 Vol.- No.46

This paper is an attempt on Practical Learning(sirhak), humanistic tradition of Korea based on literature, history and philosophy-coordinate learning in the point of view of Korean people. To get inspirations for conducting these tasks, we may turn to the revival and reinterpretation of the humanistic tradition of Korea based on the Practical Learning. The scholarly orientation of the sirhak scholars was toward constructing subjective view of human beings based on the self-awareness to foster spirits of humanism. The rediscovery of the Practical Learning will prove to be useful in producing new perspectives to understand the humanistic tradition of Korea, and also in creating a practical philosophy required by the future. Humanities are desirable when it is created as ‘Trans-humanities’ which it can suggest the ideal direction of human life at the same time it affirms actual problems in this society and historical field. 이 논문은 한민족의 지평에서 본 전통지식에 현실과의 소통 구조를 확보해 보고자 문・사・철 통합 학문이었던 실학을 대상으로 주체적인 ‘적용(Anwendung)’을 하려는 시도이다. 오늘날 동아시아에서 동시적으로 진행되고 있는 학문의 위기는 기본적으로 산업화, 시장화라고 하는 학문의 재생산구조 변동에 기인하고 있다. 위와 같은 문제점 진단과 분석을 기반으로 우리 학계의 전통지식 연구 활동과 교육 활동의 방향성, 그리고 제도적인 문제들을 검토한다. 인문학의 궁극적 목표는 진리의 추구에 있지만 이러한 진리가 현실 생활과 직접 연결되어야 한다는 것이 실학자들의 공통된 인식이었으며, 실학의 문화적 복합성은 오히려 현재의 우리에게 실천 가능한 다양한 방식으로 그 정신을 계승할 수 있는 방법을 열어 주고 있다. 실학을 오늘날의 언어로 해석하고 번역하여 자기화할 수 있는 토대를 마련한다면 심화된 개인 연구 뿐 아니라 협동적 연찬(硏鑽)을 통해 확대된 학적 성과물을 실학의 실천적 재생산 운동으로 환원하는 대중화의 기반이 마련될 것이다. 이제 민족 전통지식의 사회적 확산을 목표로 하여 학문과 사회, 구체적인 삶을 분리시켰던 자기중심적인 학문 태도를 반성하고 저작 선집과 교양 평전을 통해 ‘지금, 여기에서 실학하기’라는 ‘소통 인문학(Trans-humanities)’으로의 패러다임 변화를 모색해 본다. 이로써 비판적이고 창조적인 적용 학문을 실현하고 실학의 사회적 실천 방안과 적용 가능성, 그리고 대중적 공유와 활용을 통한 사회적 효과를 기대할 수 있을 것이다.

조선후기 사상사에서 명재 윤증의 위상

김용흠(Kim Yongh?m) 한국고전번역원 2011 民族文化 Vol.- No.37

조선후기에는 兩亂으로 인한 국가적 위기를 극복하기 위해 다양한 사상적 모색이 이루어졌다. 당시의 지배적인 정치사상은 朱子學이었으므로, 그러한 모색은 결국 주자학에 대한 찬반으로 나뉘어졌으며, 이것은 정치적 갈등으로 이어졌다. 당시의 사상적 정치적 갈등은 주자학에 대항하는 實學과 이를 정 치적으로 구현하려고 한 蕩平論의 형성으로 귀결되었으며, 이후 실학과 주자학의 사상적 대립을 배경으로 하여 탕평론과 반탕평론의 대립이 전개되었다. 尹拯은 尹宣擧를 이어서 宋時烈의 학문과 태도를 비판하고 ‘實心 實學’을 주장하였는데, 이것은 ‘조선후기 실학’ 그 자체는 아니었지만, 주자학에서 실학으로 나아가는 과정을 보여주었다. 또한 事勢論에 의해 윤선거의 강화도에서의 행적을 옹호한 것은 主和論의 논리를 긍정한 것이었으며, 그가 朴世采와 함께 탕평론을 주장한 것은 윤선거의 變通論과 破朋黨論을 계승·발전시킨 것 이었다. 이것은 윤증 가문이 당시의 시대적 한계였던 封建性을 극복하고 보수에서 진보로 나아가는 과정을 보여준다. 윤증과 송시열의 갈등에서 시작된 懷尼是非는 18세기 영조·정조대에는 탕평책과 탕평정치의 성패를 가늠하는 기준이 되었다. 그것은 진보와 보수의 대립이었으며, 당시의 시대적 과제를 둘러싸고 전개된 新舊 思想의 갈등을 반영한 것이었다. Various philosophical inquiries were undertaken to overcome the national crisis occasioned by the Imjin waeran (Hideyoshi Invasions of 1592 1597) and the Py?ngja horan (Second Manchu Invasion of 1636 - 1637). As the dominant political ideology at the time was Neo Confucianism, such philosophical inquiries took the form of political debates over the pros and cons of Neo Confucianism, some of which often became quite heated. The political conflict at the time paved the way for the formation of Sirhak (實學, Practical Learning) and its political manifestation known as the Tangpy?ngnon (蕩平論, theory of impartiality). Thereafter, the main conflict became that between advocates of Tangpy?ngnon and anti Tangpy?ngnon forces, a debate that was itself rooted in the philosophical conflicts between Sirhak and Neo Confucianism. Highly critical of Song Siy?l’s school of thought and outlook, Yun Ch?ng, who was a disciple of Yun S?ng?, emerged as a proponent of Silsim Sirhak (實心實學, Pragmatic Practical Learning). Although this was not yet the ‘Sirhak of Late Chos?n,’ the Silsim Sirhak can be regarded as an important part of the progression from Neo Confucianism to Sirhak. Yun Ch?ng’s support for the work conducted by Yun S?ng? while on Kanghwa Island, work which was rooted in the notion of Saseron (事勢論, consideration of the situation), in effect signaled his acceptance of the logic of Chuhwaron (主和論, Make Peace with the Qing). Moreover, his and Pak Sechae’s assertions regarding Tangpy?ngnon were based not only on their adherence to Yun S?ng?’s notions of Py?ntongron (變通論, reform theory) and P´abungdangron (破 朋黨論, removal of factional politics), but in effect marked their further development thereof. Thus we can see that Yun Ch?ng’s clan was able to overcome the feudality that served as the core periodic limitation of the day to develop conservative ideas into progressive ones. The contents of the Hoeni sibi (懷尼是非, debate between Song Siy?l and Yun Ch?ng) that began with the philosophical conflicts between Song Siy?l and Yun Ch?ng became the standard that were used to measure the success or failure of Tangpy?ng policy and politics during the reigns of King Y?ngjo and Ch?ngjo in the 18th century. These conflicts between conservative and progressive groups in effect reflected the conflicts between the new and old schools of thought that emerged amidst the attempts to overcome the main periodic tasks of the time.

조선후기 성리학 해체의 제양상諸樣相

조성을(Cho Sung-eul) 한국국학진흥원 2004 국학연구 Vol.5 No.-

본 논문에서 언급된 조선후기 성리학의 해체 양상은 다음과 같다. 첫째 기호남인계 실학자의 경우 이미 유형원의 단계에서 도기일체론道器一體論이 주장되어 천인분리적天人分離的 사고의 단초를 보였다. 둘째 윤휴 단계에서 천인분리적인 사고가 명확히 나타났다. 이것은 양명학의 영향이며 순자荀子의 영향도 생각할 수 있다. 셋째 이익의 경우 천인분리적 사고는 순자에 의거한 것이다. 넷째 정약용의 경우 이익의 영향을 받아 순자적인 방법으로 천인분리의 관점을 형성하였고 기氣에 의하여 인간을 차별적으로 보는 관점을 극복하였다. 다섯째 소론계의 박세당 역시 양명학의 영향을 받아 천인분리적 사고를 갖게 되었다. 여섯째 정제두 역사 양명학에 따라 천인분리적 사고를 가졌다. 일곱째 유수원 역시 박세당, 정제두와 같은 소론계로서 양명학의 영향으로 천인분리적 사고를 가졌던 것으로 추정된다. 여덟째 노론 낙론계의 계승자인 홍대용은 천인합일적 사고를 유지하였다. 기에 의한 차별성을 완전히 극복한 점에서 주자학의 패러다임을 극복하였다. 아홉째 박지원 역사 낙론계로서 천인합일의 입장에 있으나 평등적 인간관을 가졌던 것으로 추정된다. 조선후기 실학자들이 성리학적 패러다임을 해체하는 데에는 두 가지 길이 있다. 그 하나는 천인분리의 방향으로 나아가는 것이다. 다른 하나는 천인합일을 유지하면서 기의 차별성을 극복하여 가는 방식이었다. The Contents of this paper can be summarized as below. First, In case of Yu Hyung-won, the fonnder of Southerner Fact Sirhak, argued that Principle and Fact are the One. This shows that the theory of Division of Nature and Man, began with him. Second, Yun Hyu in the second stage, argued the theory of Division of Nature and Man more clearly. He thought to be influenced by both Yanmingxue and Xunzhi. Third, in the third stage by Yi Ik, it is evident that his theory of Division of Nature and Man was influenced by Xunzhi. Fourth, Jeong Yag-yong, the accomlisher of Sirhak of all factions, following Yi-ik, had the theory of Division of Nature and Man. Moreover, he overcome completely the theory of discrimination and thought that human beings are all equal. Fifth, Park Se-dang, the beginner of Yong Argument Faction Sirhak, had the theory of Division of Nature and Man. He also, was influenced by Yanmingxue. Sixth, Jeong Je-du, the second stage of Yong Argument Faction Sirhak, also had the theory of Division of Nature and Man. Seventh, Yu Su-won, the Yong Argument Faction Sirhak scholar had the theory of Division of Nature and Man, too. Eighth, Hong Dae-yong, the beginner of the Old Argument Faction Sirhak scholar, maintained the theory of the Unity of Nature and Man by Neo-Confucianism. But he overcome completely the discrimination thery in Neo-Confucianism. In this respect, he also can be regarded to deconstruct Neo-Confucianist theory. Ninth, Park Ji-won, who belonged to the Old Argument Faction Sirhak, also maintained the theory of the Unity of Nature and Man by Neo-Confucianism. But he thought that all hunman beings are equal. Based on above-mentioned evidences, we can argue that in the late Choson Dynasty there were, at least two ways to deconstruct Neo-Confucianism. One way was to divide Nature and Man, and the other was to overcome the discrimination theory in Neo-Confucianism, maintaining the theory of the Unity of Nature and Man. The former belonged to the Southerner Faction Sirhak and the Yong Argument Faction Sirhak and the latter belonged to the Old Argument Faction Sirhak.

文一平 近代史學의 本領, 朝鮮學運動

박성순 동양고전학회 2013 東洋古典硏究 Vol.0 No.50

湖岩 文一平(1888-1939)은 민중을 계몽하고 역사를 대중화하는 데 앞장선 민족주의 사가로서 잘 알려져 있다. 이 글은 기존의 연구성과를 바탕으로 하여 문일평 사학의 특징과 본령을 종합적 관점에서 언급하고자 하였다. 문일평 사학의 특징은 계급투쟁을 의식하는 사회과학적 민중주의의 경향을 띠게 되었다. 또 역사의 주체인 민중 계몽을 위한 역사 서술 방법으로서 통속화와 과학화를 주장하게 되었다. 또 민족주의사학과 실증사학의 결합을 주장한 발전적인 모습을 보여주었다. 문일평 사학의 또 다른 특징은 그가 문화사를 강조하였다는 점에 있다. 정치사적 측면에서의 정체성을 문화적 측면에서 발전적으로 극복하고자 한 것이다. 이러한 시각에서 조선 문명은 굴종의 역사가 아니라 찬란한 전통으로 재탄생하였다. 또한 종래 지배계급 중심의 역사의식을 극복하였을 뿐만 아니라, 민족주의를 추구하면서도 국수주의를 극복하여 세계와의 소통을 강조하는 열린 민족주의를 추구하였다. 본고에서 주목한 것은 문일평 사학의 본령에 관한 것이었다. 문일평은 근대사나 외교사 분야에서 두드러진 성과를 낸 것으로 평가받고 있다. 하지만, 저술의 양보다 그 사학사적 의미로 미루어 볼 때 필자는 문일평의 조선후기 실학 연구가 그의 학문적 본령에 해당하지 않나 진단하였다. 유학 이전부터 근대주의를 지향했던 문일평의 가치관은 조선후기 문화의 근대지향적 성격을 규명하려던 조선후기 실학 연구의 사조와 잘 어울리는 것이었다. 1934년 정약용 서거 99주기를 맞이하여 발표한 문일평의 논설은 당시 한국학의 지형을 뒤흔든 조선학운동의 일 요소가 되었을 뿐만 아니라, 앞으로 한국의 사학이 나아가야 할 방향을 제시하고 있다는 점에서 문일평 사학의 정수가 아닌가 한다. Mun Il-pyeong(1888-1939) is famous for a nationalist historian led history into popular style to enlighten the public. This paper aims to overview the characteristic of Mun Il-pyeong's history based on prior studies on Mun Il-pyeong's works. The characteristic of Mun Il-pyeong's history shows us people centric trend based on a struggle of classes. For the people, he insisted that description of history should be easy and scientific for the people who are host of history. And Mun Il-pyeong insisted the harmony of nationalist history and positive history. This was a progressive attitude in writing history at that time. Another characteristic of Mun Il-pyeong's history is that he considered cultural history as important. Mun Il-pyoeng wanted to overcome the ashamed political history by cultural history. In this intention, Korean history was again born proudful by him. Mun Il-pyoeng pursued open nationalism, not ultra-nationalism by connecting with other world. This paper focused on the essential part of Mun Il-pyoeng's history. Many scholars think Mun Il-pyeong focused on Korean modern history or history of foreign relation. But I think Mun Il-pyeong attached importance to Practical Learning, Sirhak in late Joseon dynasty. Because Sirhak contained Mun Il-pyeong's academic intention, Modernism and Culturism dreamed from his youth age. Therefore he led so-called Joseonhak Undong meaning study of Sirhak. Studying Sirhak made Mun Il-pyeong open a new direction Korean modern history have to go.

惠岡 崔漢綺의 氣運化論으로 본 自然觀

孫興徹 연세대학교 국학연구원 2003 동방학지 Vol.120 No.-

The concept of "the one principle of heaven and man" (天人?一) searches for the basis of human existence and the scope of moral actions by beginning with the ideological principle that heaven, of "nature" eists concretely and that " heaven operates according to rules." Since the time that Chang Chae (??l 1020-1078) first developed this idea into philosophical metaphysics, this has remained a mainstream Neo-Confucian view of the world. However, sirhak ("practical learning") scholars of the late Choson dynasty began to seek a new view of nature by reevaluating this understanding and applying Wwestern natural science that was being introduced at that time. One representative theory came from Ch'oe Han'gi(???) whose view of nature was based on kihak (study of "material force", ??). His views on nature were developed from a metaphysical theory of material force. His final goal was rooted in a synthesized understanding of the harmony between humans and nature that took its departure from a simple objectified study of objectified. Accordingly, his kihak was type of practical scholarship in order to solve the problems of human existence by explicating the universe. The main elements of Ch'oe's ideas are the following: 1) It is fundamentally a monistic theory of material force: 2) Although its principle (?) is a logical principle of material force, control over the movement of material force depends on the material force and not the principle; 3) The metaphysical basis of human moral nature is not arrived at through the principle but through material force; 4) everything in the universal nature and human history is the activity of material force. This "activity of material force" is a logic that explains universal nature and humans as a unified entity. It refers to a concept comprised of "action, motion, activity and change," The first represents "life", the second "causality", the third "universality" and the fourth "completeness". The activity of material force is defined as a state in which "the material force expands so widely that there are no obstrutions to change, and all things perfectly realize their true state of being." Ch'oe thus explained universal nature and human history based on the activity of material force. Ch'oe Han'gi lived at a time when change and reform were desperately neede. The Confucian emphasis on moral cultivation was simply not an adequate aid in addressing the problems of the time. While this was a subject for objective investigation, Ch'oe was also interested in natural science and technology from the West which he believed to be an advanced form of knowledge for the sake of improving the physical living conditions of the common people. For him, nature was not simple a model of morality according to original Confucianism or theoretical object for meditation. Rather, it was an object for substantially contributing to the improvement in the quality of life and productivity. In this regard, his search for the principle of nature was crucial and the problems of humantiy and morality had to consider and verify the principles of nature which were being objectively examined.

"조선후기 실학"과 사회인문학

김용흠 ( Yong Hum Kim ) 연세대학교 국학연구원 2011 동방학지 Vol.154 No.-

``조선후기 실학``이 국가적 위기를 타개하기 위해 치열한 현실인식에 바탕을 두고 국가와 민에 대한 새로운 인식에 도달한 것은 인문학의 본령을 보여준 것이었다. 특히 이것은 진보적 지식인들이 주자학으로 대표되는 지배적 학문을 넘어서서 자주적이고 주체적으로 달성한 학문적 성과였다. 그 범위는 오늘날의 인문학은 물론, 사회과학과 자연과학을 망라하였다. 이러한 점에서 조선후기 실학은 21세기 실학으로서의 사회인문학의 준거가 될 수 있다. 그리고 국가의 공공성, 정치와 학문의 공공성에 대한 풍부한 내용이 포함되어 있어서 오늘날 공공성을 연구하는 자원이 될 수 있으며, 복지국가의 모델 역시 추론해 낼 수 있다. 21세기 들어서도 실학 연구가 요구되는 가장 중요한 이유는 분단 현실에 있다. 신간회 운동의 좌절 속에서 ``조선학 운동``이 주목한 실학의 국가론은 통일국가의 형태를 논의할 때 남북한이 합의할 수 있는 최소한의 전제가 될 수 있을 것이기 때문이다. Rooted in the intense recognition of the actual need to overcome the national crisis, the Sirhak (Practical Learning) thought of late Choson developed as a new perception for the state and people. This trend was particularly evident in the field of humanities. This academic outcome was independently achieved by progressive intellectuals who sought to overcome the dominant ideology known as Neo-Confucianism. The scope of Sirhak thought covered not only the field we refer to as humanities today, but also the social and natural sciences. To this end, the Sirhak thought of late Choson can be regarded as a criterion for the social-humanities, and as the Sirhak of the 21st century. Furthermore, as it encompassed a wide-range of contents pertaining to such topics as the public aspects of the state and of politics and academic studies, Sirhak can serve as a tool with which study such public interest today. It can be also used to derive a model for the welfare state. However, the national division into two Koreas can be regarded as the most important reason why Sirhak studies are required in the 21st century. The Sirhak state theory promoted by advocates of the ``Korean Studies Movement (Chosonhak Undong)`` within the Sin`ganhoe (新幹會) can be perceived as the minimal premise on which the two Koreans can agree when discussions about the type of united state they want are finally held.

洪良浩 實學思想의 系統과 『牧民大方』

김용흠 조선시대사학회 2011 朝鮮時代史學報 Vol.56 No.-

Hong Yangho’s Sirhak (Practical Learning) thought was greatly influenced by the T΄angp΄yŏng (Impartiality) theory developed by the Soron faction and the Kanghwa School(江華學派, A school of thought developed by Chŏng Chedu that focused heavily on Yangming philosophy). Although Hong did not directly raise the contradictions inherent in the feudal hierarchy and landlord system, he was well aware of the conflicts and evil practices that stemmed from these two systems as far as farmers were concerned. Hong’s keen awareness of the people (minjung) is clearly on display in his works. Hong also expressed a strong national consciousness, a consciousness that was rooted in this awareness of the people. Hong took great pride in what he perceived as the eternal nature of Chosŏn, and this sense of continuity greatly impacted his perception of Chosŏn society at that time. It was based on this background that Hong extended his studies into the other fields such as the history, geography, language, culture and art of Chosŏn. Hong’s keen awareness of the people and nation were also clearly on display during his days as an official within both the central and local governments. Some of his undertakings to this end include the promotion of agriculture and relief services during his days as a local governor(mongmin΄gwan), and his introduction of measures to increase productivity and bring about economic prosperity. Hong believed that these steps could be achieved through the simultaneous development of the national and private economies, or what was known as the principle of Chokkuk yumin (足國裕民). Hong’s thought was consistent with Chŏng Chedu’s Sirhak thought that was based on such concepts as the abolishment of the yangban and nobi (slavery) system and the easing of the inherent contradictions of the landlord system through land reform. In this regard, Hong emphasized the active role which the state had to play in increasing the productivity needed to bring about the achievement of economic prosperity more than any other intellectual from the Kanghwa School. In addition, his <Mongmin taebang (牧民大方, Great Measures on Governing the People)> included some of the ideas for a national structure, albeit at the local governance level, that had been developed by advocates within the Soron faction of the T΄angp΄yŏng (Impartiality) policy and the tenets of the Yangming School. His efforts were focused on the curbing of the privileges and despotism of the yangban class, landlords, and local power groups on the one hand, and the stabilization of the state and public welfare through the strengthening of central power. These suggestions can be regarded as part of the furthering of the tenets of the T΄angp΄yŏng (Impartiality) theory and Sirhak (Practical Learning) philosophy. His line of reasoning was in keeping with the calls for a modern state made by the group of government officials and Sirhak scholars who sought to eradicate the contradictions of the feudal society. 홍양호의 실학사상은 소론 탕평론과 강화학파의 영향 아래 형성되었다. 그는 봉건적 신분제와 지주제의 모순을 직접 거론하지는 않았지만 그로 인한 모순과 폐단에 대해서는 농민의 입장에서 절실하게 공감하고 있었다. 그의 문학작품은 이러한 그의 민중의식을 잘 보여준다. 또한 이러한 민중의식에 바탕을 두고 강렬한 민족의식을 표출하기도 하였다. 그는 우리 역사의 유구성에 자부심을 갖고, 연속성 속에서 당시의 조선사회를 이해하였다. 그리하여 조선의 역사․지리․언어․문화․예술 등의 영역으로 그의 학문을 확장할 수 있었다. 그는 자신의 민중․민족의식을 관인으로서 지방과 중앙에서 실천으로 보여주었다. 그가 목민관으로서 勸農과 賑恤에 진력한 업적이나 민의 利用厚生을 증진시키는 방안을 제시한 것은 그것을 잘 말해준다. 그는 이러한 방안을 ‘足國裕民’의 원칙, 즉 ‘國計와 民用’을 동시에 실현함으로써 달성해야 할 것으로 생각하였다. 이것은 양반제와 노비제를 폐지하고 토지개혁을 통해서 지주제의 모순을 해소하고자 하였던 鄭齊斗 등의 실학사상과 그 지향점에서 동일한 것이었다. 특히 이용후생을 위한 생산력 증진에는 여느 강화학파 지식인보다도 국가의 능동적 역할을 강조하였다. 또한 그가 편찬한 목민서인 『목민대방』은 18세기 소론 탕평파 내지 소론 양명학파의 국가 구상을 지방 통치 차원에서 집약적으로 보여주었다. 여기에는 양반․지주․토호의 특권과 전횡을 막고 국가의 집권력을 강화시켜서 국가와 민생을 동시에 안정시키려 한 탕평론 및 실학 사상의 지향이 이전보다 강화된 형태로 제시되었다. 이것은 당시 봉건사회의 모순을 해소하고자 한 관인․실학자 일각의 지향을 반영한 것으로서, 결국 근대 지향적인 국가 구상의 일단을 드러낸 것이었다.

다산의 국가 구상과 정조 탕평책

김용흠(Kim Yong-Heum) 연세대학교 강진다산실학연구원 2012 다산과현대 Vol.4,5 No.-

조선후기 정치가 무의미한 권력투쟁으로만 시종한 것은 아니었다. 양란기 이래 국가의 대내외적 위기를 배경으로 이를 타개하기 위한 노력이 치열하게 시도되었다. 그 과정에서 형성된 것이 이른바 ‘조선후기 실학’이었으며, 이를 현실정치에서 실현하기 위한 정치론이 탕평론이었다. 따라서 실학과 탕평론은 밀접하게 연관될 수밖에 없었다. 다산 정약용의 국가 구상이 정조 탕평책과 긴밀하게 관련된 것은 그 필연적 귀결이었다. 조선후기 실학은 그 발생에서부터 전개 과정 그리고 이후 그것에 주목한 내용에서 모두 국가론이 그 중심에 자리 잡고 있다. 다산 정약용이 자신의 사상을 ‘신아구방’으로 집약해 둔 것은 ‘조선후기 실학’의 중심이 국가론에 있음을 천명한 것이었다. 정조와 정약용은 개혁의 당위성과 그 추진 방향 및 추진 방법에 대하여 대체로 입장을 같이 하였다. 이것은 정조 탕평책의 관건이었던 사도세자의 복권과 추숭 과정에서 정약용 등이 정조의 구상을 적극적으로 뒷받침한 것에서 잘 드러난다. 이는 토지제와 노비제를 비롯한 일련의 제도 개혁과 함께 추진되었다. 이들의 노력은 반대파의 반발을 극복하지 못하고 좌절되었지만 오늘날 우리가 계승·발전시켜야 할 역사적 전통은 바로 여기에 있었던 것이다. The politics of late Chos?n did not always involve meaningless power struggles. In the aftermath of the First and Second Manchu Invasions an attempt was made to resolve the international and domestic crisis faced by the state. It was amid such efforts that the Sirhak (Practical Learning) of Late Chos?n was formed. Moreover, it was also at this time that the T´angp´y?ng Theory (Impartiality Theory) developed into a political theory to actualize Practical Learning in actual politics. As such, Practical Learning and Impartiality Theory were inevitably closely related to one other. It was a natural conclusion that Ch?ng Yakyong’s national initiative was closely related to King Ch?ngjo’s policy of impartiality. In terms of its emergence and development as well as its subsequent focus, the Practical Learning of Chos?n was based on the Theory of the State. Ch?ng Yakyong’s thoughts can be summarized by the concept of the Sina Gubang (新我舊邦, Reform ofthe outdated country), which made it clear that at its core the Practical Learning of Late Chos?n was rooted in the Theory of the State. King Ch?ngjo and Ch?ng Yakyong shared a common position with regards to the necessity of reform, as well as the direction and method that should be used to implement suchreform. This fact is evidenced by Ch?ng Yakyong and others support for King Ch?ngjo’s initiatives concerning the restoration of the royal status and posthumous honor of Prince Sado, a move which was seen as the key to his policy of impartiality. King Ch?ngjo’s pursuit of impartiality was implemented alongside aseries of institutional reforms that included changes to the land and slave systems. Although these efforts were eventually frustrated because of the failure to overcome the resistance of opposition parties, the historical tradition of impartiality is one thatshould be conveyed and further developed today.