earticle

영어

This article looks into Dasan Jeong Yack-yong’s view of the study of Confucian classics in relation with the theory of governance. As many know, Dasan said that his learning was fully systemized as he had been disciplined through Six Confucian Classic Scriptures and Four Confucian Classic Books and tried to govern the world by One Short Script and Two Books. That is, he was the scholar who was consistently focusing on the study of Confucian classics as a learning for individual discipline and the study of governance as a learning for governance of people. Such view of his learning was based on the reality of rural areas he saw directly in his life through his work as a government officials of 12 years and his banishment of 18 years. Especially, Dasan tried to convert the existing system of the study of Confucian Classics centered on Four Confucian Classic Books and Five Confucian Classic Scriptures to the system of the study of Confucian Classics centered on Six Confucian Classic Scriptures and Four Confucian Classic Books, which was not simply a conversion from the study of Confucian Classics for the theory of righteousness of Song dynasty’s learning tradition to the study of Confucian Classics for the study of full translation of Confucian Classics of Han dynasty’s learning tradition. That is, he tried to go for Confucius’ spirit of classics beyond Song’s learning and Han’s learning that were conventional types of Confucian learning out of the translation of Classics of Song’s learning and Han’s learning that was unbalanced and distorted. If Dasan was not fully satisfied with any of translation of Confucian Classics that did not look fully appropriate, he referred to old books widely to ascertain the Classics by Classics to apply the philological method for translation of Classics so-called ‘Proving Classics by Classics’. That is, such way of Dasan’s writing about Classics was a basic work to translate and ascertain Six Confucian Classic Scriptures and Four Confucian Classic Books to restore the prototype of a Confucian nation’s ideology and system and apply such ideology and system to a new era. It is thought that it was GyeongSeYuPyo (經世遺表) written under the ideology of Zhōulǐ (周禮) that was born in based on the study of Confucian Classics for the theory of governance.

한국어

이 논문은 다산 정약용의 경학관을 경세론과 관련지어 고찰한 것이다. 주지하다시피 다산은 자신의 학문을 ‘육경사서(六經四書)로써 몸을 닦고, 일표이서(一表二書)로써 천하 국가를 다스리니 본말이 갖추어졌다.’고 하여, 수기(修己)의 학문으로서의 경학(經學)과 치인(治人)의 학문으로서의 경세학(經世學)에 일관되게 관심을 기울인 학자이다. 이러한 그의 학문관이 형성된 배경에는 12년간의 관료 생활과 18년간의 유배 생활에서 목도(目睹)한 당시 농촌 현실이었다. 특히 다산은 기존의 사서오경(四書五經) 중심의 경학 체계에서 육경사서(六經四書)의 경학체계로의 전환은, 단순히 송학(宋學)의 의리론적 경학에서 한학(漢學)의 훈고학적 경학으로 전환한 것이 아니라, 송학과 한학의 치우치고 왜곡된 경전 해석에서 벗어나, 수사학(洙泗學)이란 송학과 한학을 넘어서 공자(孔子)의 경전 정신으로 나아가고자 한 것이다특히 다산은 경전 해석에 있어 마음에 합당하지 않을 경우 옛날 서적을 널리 상고하여, 경서(經書)로 경서를 고증해서 성인의 뜻에 부합시키는 ‘이경증경(以經證經)’의 고증학적 경학해석 방법을 적용시켰다. 이러한 다산의 경학 저술은 육경사서(六經四書)를 해석하고 고증함으로써, 원시 유학에서 추구하였던 유교 국가의 이념과 제도의 원형을 복원하고, 이를 새로운 시대에 적용하려는 기초작업이었으며, 이러한 경세론적 경학을 바탕으로 탄생된 것이 『주례』의 이념하에 저술된 『경세유표(經世遺表)』라고 하겠다.