儒學에서의 正統과 異端 -朱子學的 道統論에 대한 陽明學의 대응을 중심으로-

Abstract

This writing is what discussed about how Confucianism proceeds with securing its identity and legitimacy. Confucianism proceeds with securing its identity and legitimacy with a method of establishing the theory of Dao-tong(道統論: the legitimate transmission of the Orthodoxy) and of criticizing heterodoxy(異端). By the way, the controversy occurs in Confucianism surrounding a problem about legitimacy in this process. What is typical in the middle of it is just the controversy between Zhuxi Studies (朱子學) and Yangming Studies(陽明學). This writing examined the coping aspect in Yangming Studies with the assertion of legitimacy in Zhuxi Studies. Zhuxi newly confirms genealogy in Dao-tong by critically succeeding to the existing theory of Dao-tong. Zhuxi summarizes the contents of its Dao-tong as 'what clarifies the Principle of Nature(天理) and removes selfish human desires.' It is what the Principle of Nature(天理), which penetrates nature and human being, internal and external, became the core content of moral philosophy(道學). Zhuxi's Studies criticizes heterodoxy based on this Principle of Nature(天理). In the theory of Dao-tong of Zhuxi Studies, the studies of Liuxiangshan(陸象山) and Wangyangming(王陽明)are criticized as the doctrine of the Zensect(禪學). Wangyangming(王陽明) prescribes the Doctrine of the Sage(聖人之學) as the Learning of Mind(心學). According to him, the essentials in the Doctrine of the Sage is the mind of regarding Heaven, Earth, and the myriad things as one body, and its mind is just the mean(中), the moral mind(道心), and innate knowledge of good(良知). Wangyangming newly establishes the theory of Dao-tong from the position of the Learning of Mind, thereby squarely coping with the legitimacy of Zhuxi Studies. In Yangming's theory of Dao-tong(道統論), Zhuxi's method of the investigation of thing(格物法),which devises Yi(理) in the external object, is excluded from the context of Dao-tong. Xiangshan Studies(象山學), which emphasizes what clarifies mind, is included. By the way, Yangming discovers that Zhuxi turned to the Learning of Mind with perceiving the tediousness in investigating the principle of things at late in his life, and complies it as 「Zhuxi's final conclusions arrived at late in life(朱子晩年定論)」. Owing to this work, Yangming came to possibly take Zhuxi again to the middle of genealogy in Dao-tong. By the way, in the meantime, this work becomes the ground for criticizing scholars of Zhuxi Studies, who are absorbed in Zhuxi's tentative conclusions of his middle age(中年未定說) as heterodoxy. The scholars of Zhuxi Studies come to be driven to the state of resulting in being rather heterodoxy given not criticizing Yangming Studies as heterodoxy. Here is just even the ideological background that scholars of Zhuxi Studies centering on Tuixi(退溪) couldn't help criticizing Yangming Studies.