「自撰墓誌銘」에 드러난 茶山의 中庸觀 연구 ― <중용자잠>과 <중용강의보>를 중심으로 ―

Abstract

This paper aims to examine Dasan(茶山)’s Jungyong perspective through the seven points that Dasan mentioned about Jungyong in Jachanmyojimyeong (self-written epitaph) focusing on Jungyong Jajam and Jungyong Ganguibo among his writings on Jungyong by Dasan Jeongyakyong. In general, the study of Korean 經學 was based on the worldview of 朱子學的, and in the Joseon Dynasty, Neo-Confucian studies were deepened and Neo-Confucian thinking expanded by Yulgok and Toegye. However, in the late Joseon Dynasty, Dasan Jeongyakyong presented his own 經學觀 from a critical standpoint vis-à-vis Neo-Confucianism, escaping from the worldview of Neo-Confucianism, which was the main school at the time. In addition, he suggested seven points in hisJachanmyojimyeong about Jungyong, one of the Confucian Classics. Among the seven points, he considered the meaning of '中' with respect to the meaning of '不偏不倚無過不及' as Zhu Xi had done, but adopted a distinct interpretation of '中' from Zhu Xi, while he understood 庸 as meaning 有常, focusing on 'being able to do it consistently for a long time', where 有常 is understood as meaning '恒常' and '能久'. Therefore, in Dasan's view, 中庸 is characterized by an emphasis on 'continuous practicality'. Regarding the phrase '不睹不聞', it shows a focus on the 'subject and object' that we cannot see or hear, suggesting the 上帝 as 主宰者, and confirming that '不睹' is what is not seen and '不聞' is what is not heard. Regarding '隱微', it was said to be a matter of 上天, not of 暗處細事. Moreover, in '喜怒哀樂之未發', by distinguishing 喜怒哀樂 and 心知思慮 and stating that it is not the 未發 of 心知思慮 that is meant but 未發 of 喜怒哀樂, the scope of 情 was reinterpreted. Regarding '罟擭陷阱', he stated that it was not 罟擭陷阱 only to have committed a wrong and to be punished by 有司 and that the meaning of ‘索隱’ was not to find 隱僻 reason, but to be hidden for no reason. ‘改而止’ means that if one exerts self-control and corrects one’s mistakes, it does not mean to stop controlling oneself, but rather to correct one’s own actions through self-study. The two halves of '道心人心, 唯一唯精' are not connected to each other based on the 『道經』 in 『荀子』, and according to the 本意 quoted by Xunzi, people should follow the order ‘道心人心’ rather than ‘人心道心’ and of ‘唯一唯精’ rather than ‘惟精惟一’. In this way, if we examine Dasan's view of 經學觀 in Jungyong, we see that the philosophical concepts of Neo-Confucianism are presented in a concrete way for easy recognition, and 經學 is approached from the perspective of governing, with a focus on examples revealed in real life.