<論語> 解釋에 나타난 茶山 丁若鏞 經學思想의 特性

Abstract

In this study, I tried to look into the characteristics of Dasan's idea of GyeongHak in comparison with Chu Hsi's translation of Seong (性), In (仁) and Seo (恕) of which translation was the essence of Dasan's translation of the Analects in his Annotation of the Analects. He grasped Seong as a sign that was sorted into the Sign of Body and the Sign of Enlightening. Regarding the characteristics of human and object, he argued that character was given to both human and object but justice was owned only by human so it could not be gained by any other than human. As a result, he raised an objection against the idea argued by older scholars that the natural character was same in both human and object while character was different between human and animal. He thought that In was the essence of Raising Good Character by Controlling Mind and Training by Performing; it was made between two people; it was the love toward the others; the two people should value their duties between them; so it was the completed virtue of human ethics. He defined especially In as neither mind-virtue nor heaven's principle but human's virtue, based on which he claimed that In was made by performing work and not the principle located in the mind at all. Regarding ChungSeo (忠恕: doing best for yourself and being tolerant to others), he argued that the 'Il' of IlEeeGwanJi was Seo that was the base for ChungSeo that could be implemented by Chung; so that it was not an extensive one and it had existed since long ago already when you performing Chung. In addition, he sorted Seo into ChuSeo (推恕: modest attitude) and YongSeo (容恕: forgiveness). The characteristics of GyeongHak shown on his translation of the Analects include emphasis on restoring of the original meaning of official letters (SuSaJiGuGwan), valuing of performance, critical attitude on Neo-Confucianism, emphasis on equality sense, and grasping of GyeongHak and GyeongSeHak on an extended line.