수기치인의 관점에서 본 간재 전우의 ‘혈구지도(絜矩之道)’ 주석 분석

Abstract

This paper aims to review the annotations on ‘絜矩之道’(a moral path that uses oneself as a measure to think and examine others and direct them to the right path) in the 『大學記疑』 of Ganjae Jeon-Woo(艮齋 田愚) from the perspective of the 修己治人(improving myself to rule others). The ‘矩’, a measure of mind as a law of universal and reasonable conduct, is used as a metaphor to urge moral action based on the equality of all human beings. The question lies in the difference in interpretation of whether to emphasize the moral subject of measuring scales or to focus on the effects of moral practice that everyone can be satisfied with. Whichever position one takes, the repetition of immoral conduct will eventually decrease, and it will seek to treat everyone fairly and most reasonably. But as a measure of communication, there is a difference of perspective whether ‘絜矩之道’ refers to a moral subject or a standard of practice. I would like to understand the differences in interpretation embedded in ‘絜矩之道’ by turning it into a relationship between ‘修己’ and ‘治人’. It’s because If emphasizing the integrity of a moral subject is a ‘修己’, moral practice toward others constitutes a ‘治人’. ‘修己治人(improving myself to rule others)’ is a virtue that emphasizes everyday ethics, especially in Neo-Confucianism. However, the real gap between ‘修己’ and ‘治人’ occurs everywhere. Even the judgment of a mature moral subject can sometimes lead to unilateral coercion or extreme exclusion based on one's own standards. Consideration or interest in others may be burdensome or superficial to the opponent. This is because despite the close connection between ‘修己’ and ‘治人’, there could be a gap between them. The interpretation of the Zhuzi's ‘絜矩之道’ is generally interpreted in terms of the effectiveness of achieving fairness on a universal scale in the face of reality, although some generally focus on the moral mind as a starting point to meet the object on the basis of the same moral mind. The issue was also widely discussed in Joseon's academic circles according to their own views, leaving the academic circle. Ganjae(艮齋) understands ‘絜矩之道’ with emphasis on the universal measure of mind as the basis of moral conduct. While reviewing the transfer of conflicting Zhuzi interpretations, Ganjae justifies his views by presenting various premises related to ‘絜矩’. He argues that as a main agent of judgement, you can value your mind and find the right way to deal with it based on the fair judgment of your mind. The mind was the same as 明德(fair virtue), which fully considered the equality of others, so it was the foundation for moving toward the horizon where self-reliance coexists. Here, We can reaffirm the appearance of Ganjae as a Neo-Confucianist who tries to link ‘修己’ and ‘治人’ uninterruptedly based on 明德.