劉向 『說苑』에 나타난 無爲의 양상과 왕도 정치의 이상 ― 儒家의 ‘無爲而治’ 수용을 중심으로

권아린 ( Kwon Arin ) 한국중국학회 2024 중국학보 Vol.108 No.0

劉向의 『說苑』은 儒家, 道家, 法家, 名家 등 다양한 저작에서 인용문을 끌어다 썼고, 각 학파의 주장이 혼재된 양상을 보이기 때문에 사상적 성격에 관해 학자마다 서로 다른 의견을 내놓았었다. 『漢書』 「藝文志」에서 儒家類로 분류한 이후 儒家에 속한다는 의견이 주류였다가 최근에는 雜家나 雜史에 귀속해야 한다는 의견, 심지어는 소설가로 분류해야 한다는 주장도 나오게 되었다. 따라서 『說苑』의 내용을 면밀하게 살펴보아 저작의 사상적 성격을 규명해 볼 필요성을 느꼈다. 劉向이 『說苑』을 편찬하게 된 경위는 그의 사적과 「敍錄」을 통해 살펴볼 수 있다. 元帝 이후 환관과 외척이 득세하여 정사를 농단하는 일이 많아지자 이를 저지하고, 올바른 정치 구조를 수립하기 위한 충정심에서 비롯된 것이었다. 그렇기에 劉向은 위정자를 설득할 수 있는 주제, 즉 자신이 설정한 기준인 ‘義理(위정자가 참고할 만한 大道)’에 맞는다면 출처가 유가이든, 도가이든, 법가이든 상관하지 않고 『說苑』에 수록했고, 지도자가 정치의 전반에 개입하지 않고 현자에게 맡겨 효율적인 정치 구조를 꾀한 공자의 無爲而治를 중점적으로 수용하여 현실에 맞게 발전시켰다. 본 연구를 통해 왕의 자리는 절대적인 것이 아니며 군주와 신하의 관계는 보상으로 서로 주고받는 동등한 관계라는 등 당시의 관점으로 보면 혁신적이고 진보적인 劉向의 사상과 그동안 『說苑』의 성격에 관해 서로 다른 의견이 나올 수밖에 없었던 그 배경에 관한 이해가 가능할 것이다. Liu Xiang’s Shuoyuan cited original texts with a diverse array of ideologies, including Confucianism, Taoism, and Legalism. Furthermore, the assertions of each school often intertwine, leading to scholars have held differing opinions regarding the ideological nature of Shuoyuan. Initially categorized within the Confucian tradition in Hanshu, prevailing opinion has long considered Shuoyuan as part of the Confucian lineage. However, recent discourse has increasingly favored classifying it within eclectic or miscellaneous history, with some even suggesting a categorization as a work of fiction. Therefore, a closer examination of the content of Shuoyuan is necessary to clarify its ideological nature. The motivation behind Liu Xiang’s compilation of Shuoyuan can be gleaned from relevant historical texts and Xulu. Following Emperor Yuandi’s ascension to the throne during the Han Dynasty, the ascent of eunuchs and maternal relatives to positions of power resulted in their unchecked influence over political affairs. In response, Liu Xiang included political teachings within Shuoyuan, intending for the emperor’s guidance. His overarching aim in compiling Shuoyuan was to curb the dominance of maternal relatives and eunuchs while advocating for the establishment of a more structured political framework. Due to Liu Xiang’s distinct and firm sense of purpose, Shuoyuan reflects a variety of ideologies. He particularly embraced and expanded upon Confucius’ concept of Wu-wei. Through this study, we gain insight into how Liu Xiang assimilated Confucian principles and applied them to real-world contexts.

위기 극복을 위한 패러다임의 전환 — 劉向 『說苑』에 나타난 군신 관계 리더십 고찰

권아린 중국문화연구학회 2024 중국문화연구 Vol.0 No.65

Shuoyuan, authored by Liu Xiang, was crafted to advise Emperor Chengdi of the Han Dynasty. Emperor Chengdi was engrossed in hedonism and neglected his political duties, allowing his maternal relatives and eunuchs to seize and misuse power. This period marked a chaotic decline of the central government’s authority, culminating in Wang Mang’s establishment of the Xin Dynasty and the imminent fall of the Western Han Dynasty. As a close relative of the imperial family and the Guanglu Dafu(光祿大夫), an official who advised the emperor on political matters, Liu Xiang felt a profound responsibility to address the political and social issues of the time. He continuously submitted petitions to correct these problems, but Emperor Chengdi often ignored them. Faced with significant challenges, Liu Xiang sought subtle yet persuasive means to address them, culminating in the creation of Shuoyuan. He integrated his Confucian-based political philosophy into stories of exemplary historical figures, particularly advancing Confucius’s concept of ‘Wu-wei (無爲)’ to suit the circumstances of his time. Liu Xiang envisioned an ideal monarch who, akin to rulers from the Yao and Shun eras, minimized direct political intervention and delegated responsibilities to capable individuals, thereby achieving social equilibrium. He believed that harmony between monarch and subject could be achieved through elements such as authority, mutual trust, active compensation, communication, and listening, all derived from effective governance. His perspective is compellingly illustrated through the narratives in Shuoyuan. This analysis aims to deepen our understanding of Liu Xiang’s thoughts, which sought to overcome the difficulties of his time, and to offer insights into contemporary theories of monarchy and ruler-subject relations.

『조선왕조실록』에 나타난 劉向『說苑』 수용 양상 고찰

權娥麟(Kwon, A-rin) 중국어문학연구회 2018 중국어문학논집 Vol.0 No.109

As a result of looking at several records, in China, the Emperor of Ming Dynasty published 『Shuoyuan』 and instructed the readers to read it, and it was one of the essential books to read in the past exams. It continued on the interpretation and value of 『Shuoyuan』. The active interpretation and interest of the intellectuals continued. 『Shuoyuan』 was imported to Korea at least during the Koryo period. From the early Joseon period, 『Shuoyuan』 was kept in the library of the royal family. he intellectuals used the stories of 『Shuoyuan』 familiarly in the form of the original. In addition, they used the phrase 『Shuoyuan』 on the village wall to cultivate customs. The Goryeo period 『Shuoyuan』 was exported back to China. The imperfect version of China was finally complete. It was widely read and occupied an important position in both countries. Like this,『Shuoyuan』 is a book showing the exchange of documents between Korea and China. It is an important research subject to see how the advanced Confucianism was accepted in the Joseon period. However, there is little research on it. Through this study, we will examine how the 『Shuoyuan』 has been written on the ideological and political background and howit has been accepted since its introduction to Korea.

《說苑》에서 “孔子曰”로 기록된 “報怨以德”의 인용과 해석의 문제

박영희 중국어문논역학회 2019 中國語文論譯叢刊 Vol.0 No.45

This thesis is written based on extensive researches for the authenticity of “Revenge by Virtue” citation which was regarded as mis-record and the contextual meaning of a relevant different copy. “Revenge by Virtue” of Confucius Sayings in the Shuoyuan(說苑) cited Saint’s words and actions, and meant a blessing brought by a misfortune. “Revenge by Virtue” recorded in “Confucius Sayings” was initiated from Liuxiang’s effort of preserving the review of a different copy. This established the basis of reinterpreting Confucius Sayings in the text of Shuoyuan(說苑) beyond the context of the Confucius classics by recording different copy from the Lunyu(論語). It is confirmed that the thoughts of Confucius is not quite opposite that of Laozi(老子) and there is Taoism’s bit portion in the Confusions. However, the posterities misinterpret the records of Shuoyuan(說苑) as mis-record in view of “Revenge by Virtue” uttered by Laozi(老子) and “Virtuous Revenge” reviewed by Confucius since they had been accustomed to the texts of Laozi(老子) and Lunyu(論語). 본고는 그동안 誤記로 치부되었던 《說苑》의 “孔子曰” “報怨以德” 인용문의 진위 여부와 이와 관련된 異本의 의미 작용에 대해 다각도로 고찰하였다. 《說苑》에서 “孔子曰”로 된 “報怨以德”은 聖人의 언행을 인용한 것으로, 轉禍爲福이라는 의미이다. “孔子曰”로 “報怨以德”을 기록한 것은 劉向이 異本에서의 평론을 보존하려 했던 의도에서 비롯된 것이다. 이는 결국 《論語》와는 다른 판본의 孔子 말씀을 기록한 것이 되어 儒家 經書의 맥락을 벗어나 새로운 《說苑》이라는 텍스트 속에서 孔子의 말씀을 재해석할 수 있는 터전을 마련한 셈이 된다. 여기서 老子와 孔子의 사상이 정반대가 아니며, 孔子에게서 道家의 흔적이 있다는 점을 재확인할 수 있었다. 그러나 후대인들은 이미 《老子》와 《論語》라는 텍스트에 익숙해져 있기에 老子가 말한 “報怨以德”과 《論語》에서 孔子가 비평한 “以德報怨”에 입각하여 《說苑》의 기록을 誤記라고 판단했던 것이다.

『說苑』에 실린 『新序』 중복편을 통해 본 劉向의 인식 변화 고찰

권아린(Kwon, A-Rini) 한국중어중문학회 2016 中語中文學 Vol.0 No.64

This thesis is a general study on the Liuxiang(劉向)’s political viewpoint and the value of Shuoyuan(說苑) focused on the receptiveness and the transformation of Xinxu(新序). Shuoyuan is a collection of historical stories from the Qin Dynasty to the early Han Dynasty. Liuxiang had collected narrative materials, and then finished editing. Each material is often classified by according to certain themes, which is serving to strengthen the theme. Liuxiang’s principle of editing is to remove repeated stories but to remain similar stories. There are about fifteen stuffs in the Shuoyuan and Xinxu that have similar stories. The basic plot of the story is similar but the wording and the focusing themes is different, which means that he selected the stories from the raw materials. The repeated theme stories can be categorized into three types; The first one has similar plots, and is written in different words and sentences. The second one has similar plots, but was changed to other themes by different comments. The last one has differences both in the plots and themes. Themes are designed to strengthen and deliberately orchestrated, which is reflected the changes of Liuxiang’s consciousness.

劉向의 災異論비판에 관한 재검토 ― ≪說苑≫ <辨物>을 중심으로

權娥麟 ( Kwon Arin ) 중국어문연구회 2024 中國語文論叢 Vol.- No.117

In ancient times, natural disasters instilled fear in people, prompting them to seek explanations for their occurrence. In ancient China, such calamities were often attributed to divine influence, with records from the Warring States period documenting various accounts of these events. By the Han Dynasties, sophisticated political and philosophical theories, including Dong Zhongshu’s theory and the interaction between heaven and humanity, had emerged. This theory posited that heaven bestowed authority upon deserving dynasties and leaders, with good governance yielding favorable omens and poor governance resulting in adverse signs. Liu Xiang further developed this theory, extending its application to encompass various political systems and endeavoring to implement it in practical politics. During the Tang and Song Dynasties, critiques emerged regarding the disaster theories proposed by Dong Zhongshu and Liu Xiang, extending their influence into the narrative even during the Joseon Dynasty. Examining Liu Xiang’s Shuoyuan reveals a perspective distinct from the criticisms of the Tang and Song Dynasties, prompting the need to clarify Liu Xiang’s theory of auspiciousness and calamity through his writings. It becomes apparent that Liu Xiang eschewed arbitrary interpretations of calamity, instead emphasizing the leader’s approach towards calamity and advocating for governance prioritizing the well-being of the populace. Therefore a reassessment of Liu Xiang’s theory regarding calamity is imperative.

설득 효과와 신뢰성을 높이는 劉向 說苑 서사 전략 연구

권아린 한국중어중문학회 2024 中語中文學 Vol.0 No.95

Liu Xiang is a royal relative and has risked his life multiple times for the country, demonstrating a sense of responsibility for the nation's prosperity. His compiled book, "Shuo Yuan," reflects his commitment to influencing political change, especially during the reign of Emperor Chengdi of the Han Dynasty. Despite Liu Xiang's persistent appeals, the political situation did not improve, leading him to compile stories with moral lessons to persuade the emperor. "Shuo Yuan" serves as a persuasive tool, particularly focusing on the first chapter, ‘Jun Dao’, where Liu Xiang articulates his message to Emperor Chengdi. This study analyzes the stories in the 46th chapter of ‘Jun Dao’ and explores the various persuasive strategies employed in "Shuo Yuan", aiming for a nuanced understanding of the author's thematic consciousness. By examining the narrative structure and the author's perspective, this research aims to derive meaningful insights, shedding light on how intellectuals in ancient China persuaded others during pivotal moments and offering lessons for contemporary understanding.

《說苑》과 그 문학성 연구

김영식 ( Kim Young-sik ) 한국중국어문학회 2018 中國文學 Vol.95 No.-

《說苑》是一部西漢末葉劉向編撰歷史故事的典籍. 編撰的主要目的在於提供皇帝的閱覽. 劉向爲了達成編撰的目的往往使用了文學的敍述方法, 由於如此理由 《說苑》裡面含有很多的文學成分. 所以這篇論文的寫作意圖在於探究 《說苑》裡面的文學的性質. 硏究的結果如此: 《說苑》所含有的諸多文學性當中有詩歌文學·傳記文學·小說文學方面的可注目的成就. 由於劉向受了家風的影響, 他熟悉了 《詩經》, 因此他常常引用了 《詩經》裡面的詩歌. 特別是他在比喩和誇張的修辭方面活用了 《詩經》活用得很好. 所以通過所要傳達的文學的表現, 他不但達成了自己的編撰目的, 而且更加提高了 《說苑》的詩歌文學的性質. 因爲 《說苑》含有衆多人物的言論和行迹, 於是不過言 《說苑》是一部收集人物的傳記的典籍. 通過敍述各種人物的生涯當中可注視的言行和逸話, 《說苑》不但提高了人物的聲價, 而且在文學方面描述了人物的性格·人品·智慧等描述得很好, 因此 《說苑》可以說達成了傳記文學的成就. 《說苑》雖然在根本上努力傳達了歷史的事實, 但是爲了達成勸戒的效果, 它有時候要表現得與事實不一樣. 因此 《說苑》裡面多有小說的因素包括虛構·想像·遺聞逸事·民間傳說什麽的. 甚至於一部分故事具有小說的內容和構造. 這種成果讓我們更加注視 《說苑》的小說方面的成就.

조선시대 劉向 《說苑》의 인식과 활용

권아린 한국중문학회 2022 中國文學硏究 Vol.- No.86

While studying 《說苑》 compiled by Han Dynasty 劉向, I discovered an interesting fact. It was highly likely that it had been introduced into the Silla period earlier. Later, the contents of 《說苑》 cited in the Joseon Dynasty literature were examined. It was also politically referenced during the Goryeo Dynasty. In the Joseon Dynasty, it was further officially published. Also, during the Joseon Dynasty, it was quoted and used in various fields. Therefore, the intellectuals of the Joseon Dynasty became curious about how they perceived and utilized 《說苑》. If we summarize these cases, we can look at the influence and acceptance process of 《說苑》. In order to achieve the purpose of this study, first, 37 cases cited in the 《Annals of the Joseon Dynasty》 were extracted and organized. and then 118 were calculated from the classical translation. Through the research subjects calculated in this way, the research was conducted in the following three areas. First, the types of use of 《說苑》 cited in the Joseon Dynasty literature were divided. Second, the use of 《說苑》 was analyzed. Third, the characteristics of 《說苑》 that could be actively utilized were derived. When we summarized the types of use of 《說苑》, it was most often used as a reference for cultivation of customs, followed by a means of drawing out the boundaries of the magistrates and as a standard of testimony. What could be known through the type of application is as follows. First of all, the Joseon Dynasty was actively accepted in the process of establishing Zhuzixue(朱子學). Second, it seems to have paid attention not only to the political content but also to the practical nature of 《說苑》. Third, as the status of 《說苑》 increased after the middle of Joseon Dynasty, it was used in various ways. Through this study, the foundation for a closer examination of the political and ideological acceptance of 《說苑》 was laid. 漢 劉向이 편찬한 《說苑》에 대해 연구하던 중 흥미로운 사실을 알게 되었다. 일찍이 신라시대에 유입되었을 가능성이 높다는 것이었다. 이후 조선시대의 문헌에 인용된 《說苑》의 내용을 살펴보니 정식으로 출판되었을 뿐 아니라 서울과 지방 관청의 벽에 게시하여 참고토록 하였고, 외전과 승정원에 붙여놓고 수시로 참고한 기록을 찾게 되었다. 이러한 기록들은 《說苑》이 조선시대에 다양한 방면에서 활용되고 있었음을 보여주었기에 당시의 지식인들은 《說苑》을 어떻게 인식하고 어떠한 양상으로 받아들이게 된 것인지 궁금해졌다. 그런데 그동안의 《說苑》 연구는 출판 현황과 판본 등 문헌학적 논의에 집중되어 있어 조선시대 《說苑》의 구체적인 수용 의미와 영향관계를 파악하기 어려웠다. 따라서 조선시대 문헌에 인용된 《說苑》의 내용을 분석하여 조선시대의 지식인들은 《說苑》을 어떻게 인식하고 있는지, 《說苑》이 적극 활용될 수 있었던 배경은 무엇인지 고찰하였다.

동아시아 문명의 전환과 經學의 변형 — 이익의 『논어질서』 「팔일」 22장 삼귀(三歸)해석을 중심으로 —

박지현 한서대학교 동양고전연구소 2023 동방학 Vol.- No.49

The purpose of this article is to articulate Yi Ik's interpretation of the Analects' "Three Returns" in the context of Confucian history. The Three Returns relates to the deeds of Guan Zhong. However, its meaning was not clear, leading to a variety of interpretations by interpreters throughout history. Three Returns also appears in historical texts and the book of Hundred Schools, but with a different context and meaning. Confucian scholars in the Han Dynasty interpreted this as a matter of ritual. The Han dynasty Confucian scholar's interpretation was rejected by Zhu Xi. In his Commentary on the Analects, Zhu Xi interpreted Three Returns as a tower. The Qing dynasty scholars criticized the tower interpretation as an error and tended to revert to Han dynasty commentaries. The Three Returns has been interpreted throughout history to reflect the circumstances of their own time, and Yi Ik also interpreted it according to the needs of his own time. Yi Ik accepts Zhu Xi's interpretation. However, he abandons the context of The Analects and offers an original interpretation. He deconstructed the contents of the Shuoyuan, where the tower theory was raised, and gave it a new meaning according to his political ideal of 'A Universal Worldview.' The idea is to implement a politics of virtue that can win the support of the world's people so that everyone in the world can enjoy peace and benefits. This will allow me to reinterpret his perception of the practical value of the ‘Way of Hegemony’.