日本 古學派의 『孟子』 解釋과 茶山 丁若鏞의 『孟子要義』 -仁義禮智에 대한 解釋을 중심으로-

Abstract

Dasan viewed the society and civilization of Japan in an objective perspective compared to existing Joseon scholars, which indicates that he had a realistic view on the changes in Japan society, and that he positively accepted the active recognition of Japan among senior scholars of the Realist School of Confucianism. Especially, he studied Japanese Kogaku School confucianism in the full scale, regarding the level of their study high. The Kogaku School scholars that Dasan had respect for were Ito Jinsai and Ogyu Sorai. They put much emphasis on grasping the original meaning in the scriptures, which was also related to Daejin's methodology of Jingxue. Notably, this implies the attempt to overcome Songhak by grasping the accurate meaning of words, the basis for interpretation of the scriptures. They avoided the prejudice of understanding in Neo-Confucianism perspective, and tried to grasp the meaning of words in the context of the scripture. As a result, they could reach the spirit of early Confucianism of Confucius and Mencius, that is, the restoration of practical ethics and morality. However, the fact that they did not put forth efforts in finding examples in other scriptures to refer to the meaning of words in original scripture texts or quoting books such as Seolmunhaeja『說文解字』 does not mean that they captured objective and neutral meaning of words. Interpretation of meaning of words did not concentrate on the meaning itself, but it was the orientation and attitude of each scholar that affected the designation of meanings, which also made the fundamental difference in grasping the meaning of words. No wonder they did not reach the same conclusion although they shared the same goal of grasping the accurate meaning of words. They examined in the context of the scriptures, but they chose cases advantageous to fulfilling their own intentions in the end. However, such reflection of subjective recognitions could not but reflect the orientation of their life and direction of their learning. Some examples are Jinsai, who passed the time of wandering in sincere studying Neo-Confucianism, and insisted Inhak as a practice of life and affection after all, Sorai who wished to become a master of Baekga rather than ethics, and Dasan who thought that learning should involve great ambitions to save the world and strong sense of responsibility, not only cleansing one's body This was originated from the critical view point on the fundamental issue on leaning that Songhak had. The recognition to overcome Songhak that sets In-ui-ye-ji as the original nature and again as Ri and after all removes it from life was shown in various ways, and it was the most sound and outstanding spirit of learning in time. Through self-acquirement as for Jinsai, in the process of faithfully living up to his social position as for Sorai, and through examination of traditional comments including Jogi's and concurrence of the direction of his life as for Dasan, they led to the same result. Such an effort to convert the metaphysical nature of learning into specific representation in life is the most realistic and active response to learning. The active favorable response of Dasan who listened to words of scholars of Japanese Kogaku School well shows the close relationship with East Asia practical science. Besides, the spirit of the practical science, and their recognition to overcome a list of theories and concepts as well as to establish practical morality for the sake of people and the world in specific reality remain as a study subject to be consistently explored and viewed as with constant values.