요순 정치의 회복, 다산 정약용의 홍범(洪範)론

Abstract

Dasan presented his final view on political reform in the late Joseon Dynasty, by completing a commentary on Classic of History(尙書) just before his death. His evaluation of Yao-Shun politics, which symbolized as ancient ideal politics, was in short, the result of a wise leader’s diligent efforts[有爲] in political affairs. He dismissed idea of “governing without action[無爲而治]”, which is said to be a foolish view. A wise leader had to select competent officials to distribute government posts and thoroughly examine[考績] whether they are diligent in carrying out their tasks. Dasan defined “Great Plan(洪範)” as the core lesson of Yao-Shun politics and reinterpreted it anew. In particular, he suggested not to be misled by the numbers attached to the nine categories of Great Plan, but to understand the overall act of governing centered on the supreme power[皇極]. Five Phases[五行] were only a “material” of nature given by heaven, and it was enough to make human life peaceful[厚生] by utilizing[利用] them. Therefore, economic and fiscal policy-which correspond to the revenue and expenditure of the state- were the most important part in the politics[八政]. On the other hand, Great Plan described the qualities[三德] of the wise who would participate in the rule with the king, as well as the items of moral training[五事] that the king should first internalize to recognize the wise. The absoluteness of the king’s position[皇極] was based on his power of reward and punishment. He had to faithfully carry out this power so that competent officials would have sufficient incentives while those who aren’t be punished reasonably[福極]. It was certain that if the king carried out the above governing act with intelligence, heaven would be moved and allow the king a chance for just rule[善政]. Dasan argued that the kings of Joseon at that time should take the lead in reforming to make the people comfortable[安民] by appointing wise officials[知人] according to the teachings of Great Plan. In short, Dasan emphasized that his reform plan of politics and economics[經世論] was not his mere conjecture, but rediscovery of “ancient wisdom” through a new reinterpretation of classical literature[經學].