이 논문은 강화학파(江華學派)의 중진인 이광려(李匡呂, 1720~1783)의 실심실 학(實心實學)과 경세학(經世學)에 대해서, 그동안 잘 알려지지 않았던 초고본(草藁本) 『이 참봉집(李參奉集)』의 자료를 중심으로 새롭게 고찰한 글이다. 이광려의 문집으로는 그동 안 주로 간본(刊本) 『이참봉집』에 실린 글들을 대상으로 연구가 진행되었는데, 이 초고본 에는 여러 사정상 간본에는 실릴 수 없었던 글들을 싣고 있어 보다 진전된 논의를 펼 수 있었다. 이광려의 실심실학을 다룬 부분에서는 강화학파 학자의 특징인 양명학의 수용 양상에 대 하여 주로 『대학(大學)』의 ‘격물치지(格物致知)’에 대한 해석, ‘양지(良知)’와 ‘치양지(致良 知)’에 대한 견해를 중심으로 고찰하였다. 이광려는 ‘격물치지(格物致知)’에 대해 사사물 물(事事物物)의 이치를 궁구하는 것을 쌓아 활연관통(豁然貫通)하기를 추구하는 주자(朱 子)의 해석을 받아들이지 않고, 포괄적인 수신(修身)의 문제로 파악하였다. 또, ‘양지(良知)’ 를 행위의 준칙으로 삼으라는 양명의 말에 적극 찬성하였지만, ‘치양지(致良知)’에 대해서 는 반대하였는데, 이는 본래부터 선한 마음의 본체에 대해서 무한히 긍정하여, ‘양지(良知)’ 를 본연의 지각(知覺)으로 파악했기 때문이다. 이에 이광려는 ‘양지(良知)’라는 말 대신에 ‘실심(實心)’을 내세웠으며, 실심의 바탕 위에 주자학과 양명학, 나아가 유(儒)․불(佛)․도 (道)를 두루 연구하여 비판적으로 받아들이려 하였다. 한편, 경세학을 다룬 부분에서는 이광려가 내면의 수양에 힘쓰는 데 그치지 않고, 백성들의 실생활에 도움이 되는 여러 가지 분야에 두루 관심을 가지고 연구한 내용을 다루었다. 이광려는 구황작물로서 감저(甘藷: 고구마)를 도입하여 굶주린 이들을 구제하려 하였고, 문헌에만 보이는 고미(菰米)를 우리나라에서 찾아서 보급하려 하였다. 또, 벽돌과 수레를 도입하여 생활의 편의를 도모하려 하였으며, 일반 사대부들이 관심을 갖지 않던 법의학서 인 『무원록(無寃錄)』에 대해서도 깊은 조예를 가지고 있었다. 결론에서는 수신(修身)과 경세학에 대한 관심을 매개해 주는 것으로 ‘진성측달(眞誠惻怛)’ 을 양지(良知)의 본체(本體)로 보고, 『대학』 해석에서도 ‘신민(新民)’ 대신 ‘친민(親民)’을 주장한 양명의 학설에서 찾아보려고 하였다.

This paper is to review the philosophy of mind and practical theories for the Convenience of common People of Lee Kwang-ryeo(李匡呂), one of the leading scholars of Kanghwa School(江華學派). Formerly most schoars reviewed only the contents of printed edition of The collected works of Lee Kwang-Ryeo(『李參奉集』). But thanks to his newly-discovered manuscript, we have more information on studying about him as a philosopher of mind and an innovator of several fields of practical everyday life. So, we can deal with him more fully. In dealing with his philosophy of mind, we survey his understanding of the philosophy of Wang Shou ren(王守仁), which is one of the elements of Kanghwa School. In his Interpretation of the investigation of things(or rectifying things what is unrectified) and extension of Knowledge(格物致知) in The Great Learning(『大學』), his comprehension is closer to Wang Shou ren’s than Zhu xi(朱熹)’s. On the intuitive knowledge, or good knowledge(良知), and the act of extending it into concrete conduct that Wang Shou ren asserted, he agreed with the intuitive knowledge while opposed to the act of extending it. The reason is that he indefinitely affirmed the entity of natural good mind and grasped the intuitive knowledge as a natural sense. So he insisted the sincere mind(實心) instead of it. And on the basis of sincere mind, he tried to investigate comprehensively and accept critically the philosophy of Zhu xi and the philosophy of Wang Shou ren, furthermore, Confucianism, Buddhism, and Taoism. On the other hand, in addition to cultivating his mind, he was deeply interested in several fields which contributed to the lives of common people. For example, he tried to save starving people by introducing sweet potatoes from foreign countries as relief farming plants, and by disseminating Gu-rice(菰米), which was recorded in Chinese classics. And by introducing bricks and wagons, he tried to promote for the convenience of common people’s lives. Besides, he had a profound Knowledge of Wuyuanlu(『無寃錄』), a book of medical jurisprudence, which was ordinarily evaded by common bureaucrats.

This paper is to review the philosophy of mind and practical theories for the Convenience of common People of Lee Kwang-ryeo(李匡呂), one of the leading scholars of Kanghwa School(江華學派). Formerly most schoars reviewed only the contents of printed edition of The collected works of Lee Kwang-Ryeo(『李參奉集』). But thanks to his newly-discovered manuscript, we have more information on studying about him as a philosopher of mind and an innovator of several fields of practical everyday life. So, we can deal with him more fully. In dealing with his philosophy of mind, we survey his understanding of the philosophy of Wang Shou ren(王守仁), which is one of the elements of Kanghwa School. In his Interpretation of the investigation of things(or rectifying things what is unrectified) and extension of Knowledge(格物致知) in The Great Learning(『大學』), his comprehension is closer to Wang Shou ren’s than Zhu xi(朱熹)’s. On the intuitive knowledge, or good knowledge(良知), and the act of extending it into concrete conduct that Wang Shou ren asserted, he agreed with the intuitive knowledge while opposed to the act of extending it. The reason is that he indefinitely affirmed the entity of natural good mind and grasped the intuitive knowledge as a natural sense. So he insisted the sincere mind(實心) instead of it. And on the basis of sincere mind, he tried to investigate comprehensively and accept critically the philosophy of Zhu xi and the philosophy of Wang Shou ren, furthermore, Confucianism, Buddhism, and Taoism. On the other hand, in addition to cultivating his mind, he was deeply interested in several fields which contributed to the lives of common people. For example, he tried to save starving people by introducing sweet potatoes from foreign countries as relief farming plants, and by disseminating Gu-rice(菰米), which was recorded in Chinese classics. And by introducing bricks and wagons, he tried to promote for the convenience of common people’s lives. Besides, he had a profound Knowledge of Wuyuanlu(『無寃錄』), a book of medical jurisprudence, which was ordinarily evaded by common bureaucrats.

, , , , , , , ,

Lee Kwang-ryeo(李匡呂), The manuscript of The collected works of Lee Kwang-ryeo(草稿本 李參奉集), Kanghwa School(江華學派),the philosophy of Wang Shou ren(陽明學), the sincere mind(實心), sweet potatoes, Gu-rice(菰米), bricks, Wuyuanlu(無寃錄)