다산 교육론의 두 과녁 : 성인聖人과 상제上帝 = Two Targets of Tasan’s Educational Theory : Saint(Shengren, 聖人) and God(Shang-ti, 上帝)

다국어 초록 (Multilingual Abstract)

This thesis is intended to study what kinds of new prospect and edu-cational conception Tasan had after seceding from the world of Neo-Confucianism(the doctrines of Cheng-Chu, 程朱學). First of all, Tasan refined new educational conception by reinterpreting the real mean-ing of Saint(Shengren, 聖人). While Saint(Shengren, 聖人) in Neo-Confucianism(the doctrines of Chu-tzu, 性理學) means a model of the Mind(Xin xue, 心) studies which can be achieved by recovery of the original nature, Tasan’s view of Saint(Shengren, 聖人) is close to a model of Practice(Xing shi, 行事) which can be revealed by practical lives in the reality.
One of the next important factors which define Tasan’s educational theory is the concept of God(Shang-ti, 上帝). It was the concept of ultimate reality that Tasan chose after casting aside Principle(Yi, 理) conceptual¬ized in Neo-Confucianism(the doctrines of Chu-tzu, 朱子學). A human being needs the attitude of sincerity(愼獨) to meet God(Shang-ti, 上帝). In that course, he and God sympathize with each other through spirituality(靈性). Tasan’s educational theory advanced further towards the modern age by reinterpreting the meaning of Saint(Shengren, 聖人) and God(Shang-ti, 上帝). However, it is not certain how different the ethics of filial piety & fraternal love(Xiao ti, 孝悌) that he stressed most in his educational theory was qualitatively from the argument of filial piety & fraternal love(Xiao ti, 孝悌) which the contemporary Neo-Confucian(the doctrines of Chu-tzu, 性理學) scholars had. It is believed that this uncertainty must be one sign of unstable modernity that his educational theory had.

국문 초록 (Abstract)

유자들이 꿈꾸는 교육의 목표는 ‘성인聖人’에 있다. 16세기의 조선사회는 퇴계와 율곡을 거치면서 이러한 목표가 가능할 수 있다는 낙관론에 고무되어 있었다. 율곡은 “배우는 사람은 성인되기를 목표로 삼고서 한 터럭만큼도 스스로 포기하거나 물러서고 미루려는 생각을 가지지 말 것”을 주문하고 있다. 퇴계와 율곡이 제시한 궁리와 거경의 공부론은 평범한 학인들에게 성인의 세계로 진입할 수 있는 가능성을 보여 주었다. 그들은 도문학과 존덕성의 공부를 통해 리理를 체인하면서 언젠가는 성인의 문턱으로 진입할 수 있으리라 보았다. 퇴율의 문도들은 성인이라는 상달上達의 세계는 쇄소응대와 같은 소소한 일상생활에서의 하학 공부를 통해 도달할 수 있다는 사실을 의심하지 않았다.
그러나 임란을 경과하면서 소수의 학자들은 주자학적 공부론을 통해 성인이 될 수 있다는 기존의 신념에 의문을 품기 시작하였다. 이들의 각성은 양명이 경험했던 용장의 깨우침처럼 극적인 것은 아니었으나 변화의 바람은 명백하게 감지할 수 있었다. 소학류의 하학공부를 통하여 상달의 세계에 이른다는 성리학적 기획은 지나치게 관념적이고 지루하여 활기 없는 유자들만 양산하였다. 그들은 사소한 삶의 이치理를 깨우쳐 종국에는 세계에 대한 근원적 이해가 가능하리라는 낙관론이 매우 비현실적이라는 사실을 감득하기 시작하였다. ‘성인’이라는 외부적 준거가 삶의 구석구석을 통어하고 인간의 소소한 욕망을 금제하는 것을 회의하게 되었다. 성리학의 세례를 받은 수많은 선비들이 명멸하고 사후 그들은 서원 향사의 영광을 누렸지만 성인의 문정에 들어간 인물은 거의 없었다. 17세기 이후 등장하는 탈주자학적 해석 육경고학에 대한 새로운 관심 등은 성리학적 공부론이 지닌 한계를 돌파하고자 하는 학문적 노력이었다.
다산은 성리학의 공부로는 성인을 성취할 수 없다고 단언한다. 그는 그 이유를 우선 천을 리理라 하고 인을 만물을 살리는 리라 하고 중용의 용庸을 평상平常이라고 하는 세 가지 점으로 지적한다 그의 이러한 주장은 사실상 기존의 성리학의 공부론이 한계에 다달았음을 선언한 것이다. 더욱 흥미로운 사실은 다산의 사유에서는 성리학에서 주변부에 머물러 있던 상제 개념이 가장 중핵적인 자리를 차지하기 시작한다는 것이다. 그는 도처에서 성인과 상제가 그의 선의지를 확인시켜 주는 주요한 동인임을 밝히고 있다. 이제 우리는 그의 교육론에서 상제는 과연 어떤 의미를 지니고 있는지 밝혀 보아야 할 때이다. 우리는 곧잘 리동설理動說에 근거한 퇴계의 ‘상제上帝’개념과 신독愼獨에 기초한 다산의 종교적 상제론 사이에서 강한 사상적 연대성을 발견하고자 하나 이는 다산의 고유한 사상적 특질에 대한 이해를 어렵게 할 수 있으리라 본다. 본고에서는 이 점을 다루어 보고자 한다.
본고에서는 다산이 정주학적 세계를 ...

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