하곡 정제두의 현실 인식

Abstract

This paper is a study on the perception of Jeong Je-du about the situation inside and outside in late Joseon Dynasty. Jeong Je-du perceived reality differently from the Seoin-Noron(西人-老論) that formed the mainstream of the time, which had been understood by the influence of Yangmingxue(陽明學). However, it is not clear whether his argument was influenced by Yangming studies in that it was not much different from Zhuzixue(朱子學) scholar’s argument. At the time, Joseon was confused by the change of Ming(明) and Qing(清n) externally and internally of Controversy over propriety, Political upheaval and Treason. At that time, Joseon was given the Zhengshuo(正朔) of Qing. For that reason, Jeong Je-du said that the emperor of Qing should be recognized as a heavenly ruler. He also said that Joseon officials had become servants of Qing and bow down to the Qing emperor. This is a realistic perception of Jeong Je-du, was aware of the power of the Qing Dynasty who completely overpowered China, about the situation outside in late Joseon Dynasty. Jeong Je-du did not offer direct evaluation or specific alternatives to political events within Joseon. However, his perception of reality in late Joseon Dynasty can be examined through the his theory of rituals and impartiality. At the funeral of King Gyeongjong and Queen Danuibin, he insisted on his theory of rituals. The premise was that “Parents hold on the funeral of their firstborn son and the first daughter-in-law for one year.” This was his theory of rituals, based on the Gyongguk Daejeon (經國大典, Grand Code for Statecraft), was established through the 1659 controversy over propriety(己亥禮訟) and the 1674 controversy over propriety(甲寅禮訟). After the revolt of 1728(戊申亂), he went to court to teach Zhuzi’s Gengzifengshi(庚子奉事) and Wushenfengshi(戊申封事). Through this lecture, he presented his theory of impartiality to King Yeongjo. He said that after the King Sukjong’s decision of 1716(丙申處分), party controversy arose, resulting in rebellion such as the revolt of 1728. And he said that in order to resolve such the dispute, the King Yeongjo had to execute the stern political harmony(峻論蕩平). The way is to have a very fair and unselfish heart, to judge right and wrong, to punish the guilty, and to hire the wise. There may be criticism that his argument, in part, reveals his personal background tendency of the Seoin-Soron(西人-少論). However, he insisted on the timely institutions, emphasizing the reality of the time and insisted on the stern political harmony. Therefore, his argument can be said to be the result of impartial perceptions of reality that faced the internal and external circumstances of the late Joseon Dynasty.