도암 이재의 『중용(中庸)』 체제에 대한 이해

Abstract

This paper aims to examine how Doam Lee Jae understood the system of 『Zhongyong』 based on his 『Zhongyonggangseol』. Doam played an important role in developing the ‘Nakhak School’ of Classical Studies in the late Joseon Dynasty and had a great influence on his later disciples. In particular, Doam began to interpret the controversial issues in each chapter of Zhu Xi’s 『ZhongyongZhanggu』 in a question-and-answer format. Therefore, figuring out Doam’s understanding of 『Zhongyong』 can serve as the basis for future research on the ‘Nakhak School’ of Doctrine. Doam viewed the three major tenets of Doctrine as Seong(性), Do(道), and Gyo(敎). Each of these tenets organically connects from the beginning to the end of the entire Doctrine in different areas. In addition, each chapter is closely connected with a systematic narrative structure. Chapters 2 to 12 describe the process of Seong(性) gradually expanding, and chapters 13 to 15 expand the meaning of ‘道不遠人’. The order of chapters 27 to 33 was also understood as an arrangement to emphasize that Confucius surpassed the sages of the past. Second, the meanings of the chapters that are separated from each other are also consistent. Chapters 3 and 9 are the same in that they emphasize the difficulty of Zhongyong, and chapters 2 and 3 correspond in that they discuss the excessive and insufficient. In addition, chapter 22 corresponds in that the effects of Seong(性), Gyo(敎) and ‘致中和’, which were stated in chapter 1, were further explained in a specific way. In addition, chapter 16, which talks about Gwisin(鬼神) is closely connected to chapters 24, 25, and 26. Finally, the verses that make up the chapters are also consistent. In chapter 1 verse 1, the great proposition is presented, and in verse 2, it is said that the Do(道) cannot be left even for a moment, in order to then explain how to practice the Do(道). In addition, verse 4 talks about the virtues of ‘中和’ and verse 5 talks about their effects, which are reiterating the meaning of verses 2 and 3. Chapter 16 also starts by talking about the virtues of Gwisin(鬼神) and then goes on to describe Jesa(祭祀) and quote the Sigyeong(詩經), so it can be said that each chapter is composed of a beginning, development, and conclusion.