earticle

영어

Park Ji-gye(朴知誡, 1573~1635), as ‘a Confucius researcher who lives in the countryside’(山林), displayed not only scholarly devotion but also an active spirit of engagement with real-world affairs. As a Neo-Confucianist and a scholar of ‘Ye’(禮), he made significant contributions to ‘the Study of Ye’(禮學), which embodied the ethical principles of filial piety and loyalty(忠孝). Park Jigye believed that the best way to realize the ethics of filial piety and loyalty and benevolence and righteousness(仁義) was through the study of ZhuXi’s Neo-Confucianism, and he regarded “the investigation of things and the extension of knowledge”(格物致知) as the foundation of scholarship. Following the academic views of ZhuXi and Yulgok, he adopted ‘concentrating one’s mind and the Investigation of Things’(居敬窮理) as the core methods of study, and he encouraged the scholarly attitude of “learning from what is ‘below’[everyday life] to reach what is ‘above’[the truth]”, “learning what is ‘low (and easy)’ in order to understand what is ‘deep (and difficult)’[下學而上達]”. Park’s scholarship emphasized the practice of Ye, and it followed the teachings of ‘Cheng Yi and ZhuXi’[程朱]. The first characteristic of his learning was that he considered the best means of realizing the ethics of ‘filial piety and loyalty’(忠孝) and ‘benevolence and righteousness’(仁義) to be the study of ZhuXi. Thus, he placed great importance on ‘the Investigation of Principle’(格物), which was pursued mainly through reading, with Confucian scriptures and books written by ZhuXi serving as the primary texts. He also left many discussions concerning ‘the mind of the human heart and the mind of practicing the Way’(人心道心). Second, Park sought to cultivate his own moral character and to resolve social issues through Ye. In his scholarship, he emphasized the Investigation of Principle, and the Investigation of Things was closely related to the Study of Ye. Park recognized the study of Ye as an important practice of “concentrating one’s mind” and the Investigation of Things. He believed that if a scholar wished to pursue the Way, he must discuss ‘Ye and righteousness’(禮義), and that failing to do so was no different from falling into Buddhism or Daoism. He esteemed ZhuXi because ZhuXi had reduced and increased ‘the Rites of Zhou’(周禮) established by the ancient sages(先聖) in a manner that, in Park’s view, most closely aligned with moral principle and human sentiment.

한국어

박지계(朴知誡, 1573~1635)는 산림으로서 학문뿐 아니라 적극적인 현실 참여 정신을 보여주었다. 박지계는 성리학자이자 예학자로서 충효(忠孝)의 윤리관을 담은 예학(禮學)에 일가를 이루었다. 박지계는 충효(忠孝)와 인의(仁義)의 윤리관을 실현할 최선의 방도는 주자학이라고 보았고, ‘격물치지’를 학문의 근간으로 삼았다. 박지계는 주자와 율곡의 학문관을 따라 ‘거경궁리’를 학문 방법의 근간으로 삼았으며, ‘하학이상달(下學而上達)’하는 학문 태도를 권장하였다. 박지계의 학문은 예 실천을 중시하였으며, 정주(程朱) 학설을 철저히 따랐다. 그의 학문 특성은 첫째, 충효(忠孝)와 인의(仁義)의 윤리관을 실현할 최선의 방도는 주자학이라고 보아서, 학문 방법은 격물을 중시하였고, 격물은 독서를 주로 하며, 독서 대상은 경전과 주자서를 중심으로 했다. 또한 인심도심에 관한 논변을 많이 남겼다. 둘째, 박지계는 예(禮)로서 자신의 도덕 수양과 사회 문제를 해결하고자 했다. 학문에 궁리를 중시하였고, 궁리는 예학 연구와도 깊은 관련이 있다. 박지계는 예 연구를 격물치지의 중요한 공부로 인식했다. 박지계는 도를 구하고자 한다면 ‘예와 의’[禮義]를 논하여야 하며, 그렇게 하지 않는다면 불교나 도가에 빠지는 것과 다름이 없다고 보았다. 그는 주자가 선성(先聖)이 제정한 예[周禮]를 손익(損益)한 바가 가장 의리와 인정에 맞다고 보았으며, 주자학과 주자 예학을 학문의 근본으로 삼았다.