류건휴柳健休(1768~1834)의 중용관 - 이학집변異學集辨에 나타난 선불교 비판을 중심으로

Abstract

Ryu Geon-Hyu was a Confucian out of office in the province of Yeongnam in the 19th century, who contributed to establishing a scholarly basis of the School of Ho, which succeeded to the genealogy of Lee Whang, Kim Sung-il, Lee Sang-jung, etc. He attended on his mater Ryu Jang-won(1724~1796), one of Lee Sangjung’s three great disciples from his age 18, and took over his academic tradition as it was. His early writing Dongyusaseohaejippyeong(東儒四書解集評) comprehensively evaluated the Confucian interpretation on the Four Books after Lee whang during the era of Josun, and Gyehohakjeog (溪湖學的), which compiled Lee whang’s and Lee sangjung’s writings according to the formation of Jinsilu(近思錄), was a book emphasized when a genealogy of the Learning of Gyeho was studied. His later work Ihakjipbyeon was a product from his effort, which tried to found the academic identity of the Learning of Gyeho by arranging the data related with the criticism of heresies, which were regarded as important by his predecessors but not yet put in order. Therefore, his viewpoint was greatly revealed, compared with his other works. Above all, his criticism of Zen Buddhism was described the most in terms of its quantity. Besides, in terms of its content, he presented the theoretical ground by which he criticised the heresies based on the viewpoint of Zhongyong. This shows he and his contemporary Confucians in the province of Yeongnam converted the Confucian discussion from the debate on mind to that of the Dao by emphasizing the genealogy of Dao and criticizing its heresies. He put an emphasis on the genealogy of Dao by attacking its heresies through putting his contemporary Confucians’ intention into the concept of Dao. He explained both of Xing and Li under the position of Dao when he interpreted shuaixing’s dao, by arguing that Xing and Li, or Xing and Dao cannot be separated. Therefore, when jieshenkongju (戒愼恐懼) and shendukongfu(愼獨工夫), the representative cultivation of the Mind in Zhongyong is discussed, fulfilling the Dao is more emphasized rather than elucidating the empty action of the Mind. This is against describing Yeongnam Confucians after Lee whang from the viewpoint of the tendency of XinXue. Rather, it can be argued that the Confucians in the province of Yeongnam from the School of Ho in the 19th century moved forward to practicing the Tao in the daily life by criticising the discussion developed centering on the debate on mind.