농암 김창협의 만년 심성론 형성과 『주자만년정론』의 영향

Abstract

From a sense of mission, Kim Chang-Hyeop, recipient of his father’s will, who died in Gisa Hwan-guk(己巳換局), devoted himself to correcting 『Juja Daejeon Cha-eui』, a theoretical work that posits the theory of Zhu Xi with the problem of “realizing the principle of justice as a scholar.” It can be inferred from Kim Chang-hyeop’s 1690 letter to Im Young that he read Wang Su-in’s 『Juja Mannyeon Jeong-ron』 in the process of reviewing Zhu Xi’s writings and works related to Zhu Xi to organize Zhu Xi’s orthodoxy. As Kim Chang-hyeop explained Zhu Xi’s academic attitude, the mention of ① Zhu Xi becoming immersed in mind cultivation owing to degraded eyesight; ② emphasis on the effect of mind cultivation being greater than the study of theory; and ③ Zhu Xi teaching only the “Gu-Bangsim” chapter of Mencius in later years resembles the contents of Zhu Xi’s letter recorded by Wang Su-in in the 『Juja Mannyeon Jeong-ron』. The path through which Kim Chang-hyeop approached 『Juja Mannyeon Jeong-ron』 is primarily summarized in three ways: ⓐ an environment where he could easily access the latest books published in China, ⓑ deep family ties with Jeong Jae-doo, who highly appreciated Yang-ming Studies, and ⓒ a close relationship with Yi Hee-jo, who was the son-in-law of Jeong Jae-doo. Within the theory of Neo-Confucianism, the ‘Gu-Bangsim’ of Mencius can be understood as a study excluding intervention of self-interest and ultimately pursuing a life consistent with human nature that is ultimately “li(理) placed in the heart.” Kim Chang-hyeop, who accepted the emphasis of “Gu-Bangsim” through 『Juja Mannyeon Jeong-ron』 as the position of Zhu Xi in later life, tried to understand the mind’s nature in the relationship with qi(氣) to reveal the practical effect of “Gu-Bangsim.” By focusing on “Gu-Bangsim” in this way, anyone could theoretically explain the practical effect of realizing justice in every matter according to the nature that actually exists in the mind. Kim Chang-hyeop’s re-awareness of the “nature in the mind” became the logical basis for the nature of mind discussion he pursued later in life and formed the characteristics of his later Mind Nature Theory.