河濱 愼後聃의 『중용』 해석과 그 의미

Abstract

This paper provides Shin Hu-dam's interpretations of The Doctrine of the Mean. Shin was a literary figure under Lee Ik and left many books about Gyeonghak. His interpretations of The Doctrine of the Mean are found in three-volume Jungyonghuseol. The present study analyzed Jungyonghuseol, identifying the characteristics of Shin's interpretations of The Doctrine of the Mean and examining their meanings in the interpretation history of the book. Shin had a couple of basic perspectives in the interpretation of The Doctrine of the Mean: 1) analyzing the structure and identifying the points based on the original script of Zhi Xi's Jungyongjanggu.; 2) seeking after rational interpretations by consulting the theories of various masters; and 3) putting an emphasis on Uiribalmyeong through Bonjitamgu. His attitudes in the interpretation of The Doctrine of the Mean were summarized into the followings: 1) demonstrating through the broad citation of classical works; 2) finding proper meanings for the original ones through the citation of Jaseo and Woonseo; and 3) putting an emphasis on corresponding relations by examining the logical structure of sentences or paragraphs. The study examined the characteristics of Shin's interpretations of The Doctrine of the Mean in the analysis of structure and found that he argued for his own 5 Daejeolseol based on the theories of his master Lee Ik, not following the 4 Daejeolseol in Jungyongjanggu, 6 Daejeolseol in Dokjungyongbeop, 5 Daejeolseol since Yuan, and theories by old scholars in Joseon. It is a unique theory that deserves a mention as a theory in the interpretation history of The Doctrine of the Meanㆍ The points according to Shin's analysis of structure are well found in Jungyongdo: Sujangdo understands Jungyong as the point based on the viewpoint of taking Solseongjiwido as Jung and Bulgasuyui as Yong; Maljangdo sees Uigeumsangyeong as the point unlike Zhu Xi's theory and understands Pungjija, Wonjigeun and Mijihyeon as learning; Jungyongchonguido arranges Domunhak, Jondeokseong, JiㆍInㆍYong, BakhuㆍGomyeongㆍYugu, Sodeok, and Daedeok at the bottom and drives them toward Seong at the middle of the bottom under the two axes of Bi, which is the truth common to everybody, and Eun, which is the fundamental truth of the universe. Shin provided new and independent interpretations about the core premises of The Doctrine of the Mean: 1) he interpreted Jungyong as Sijung and Sanggu unlike Zhu Xi; 2) he interpreted Chapter 1, comparing it to Samgangryeong and Paljomok of Daehak; 3) he regarded Seong, Do, and Gyo of Chapter 1 as the keywords of The Doctrine of the Mean and understood the points of the first volume as the study of Seong, Do, and Gyo; 4) he interpreted that Jungyong did not point to Doche and was the acquirement of truth and achievement of virtue; 5) he said that Gongjajungyong was the actuality in Haengsa, regarding it as the mention of Sijung; and 6) he did not adopt the viewpoint of Cheyongron for Bi and Eun and interpreted Bi as something that common people could know and do and Eun as something event sages could not know and do. His interpretations are characterized by his focus on Indo rather than Cheondo and Insa rather than Cheonri. Shin's interpretations were under the huge influence of his master Lee Ik and reflected the Silhak thinking of Seongho School.