「三峯集」의 전거를 통해본 신유학 수용

Abstract

In this article, how a foreign philosophical trend was imported into Korea, and what were the characteristics of Jeong Do Jeon's thoughts, are examined through many references found in 「Sambong-jib」. 「Sambong-jib」 was not compiled at once with a collection of Jeong Do Jeon's writings. His individual papers were compiled in a chronological order and then published, and materials collected after his death were published as well. In its compilation and publication, various sources such as books from the Chinese Han, Dang, Sung and Yuan eras were consulted, and it shows us the origin and intellectual basis of Jeong Do Jeon's philosophy. Books that Jeong Do Jeon consulted when he was devising his own ideas of reforms were 「Juja Daejeon(Grand collection of Ju Hi's words)」, 「Juja Eoryu(Remarks of Ju Hi)」, 「Daehak Hokmun/大學或問」, 「Daehak Yeoneui」, 「Hoanguk Chunchu」, and Wang An Seok's 「Jugwan Shineui」 and 「Juryae Jeongeui」, 「Sandang Gosaek」 and other encyclopedic texts(類書). Yet in 「Gyeongjae Mungam/經濟文鑑」, in many cases, sources of citation are not indicated definitively, or correctly. Yeo Dong Rae/呂東萊's remarks, which originally began with the sentence 'According to Yeo-shi(呂氏曰)...' in 「Juryae Jeongeui/周禮訂義」, were quoted as Gweon Geun/權近's remarks, with the sentence of ‘Gweon reasoned(近按)...’ in 「Gyeongjae Mungam」. Wang Yeo Ji/王與之's remarks, which began with the sentence ‘I humbly figure(愚按)...’ in 「Juryae Jeongeui」, were quoted as Jeong Do Jeon's own words, with the sentence ‘Do Jeon figured(道傳按)...’ in 「Gyeongjae Mungam」. This kind of 'false' citations in 「Gyeongjae Mungam」 seems to be the product of the political atmosphere of the time, when Neo-Confucianism was already accepted and embraced as the 'ultimate studies'(正統) or the 'ultimately valid studies'(正學), and it became difficult and awkward to openly quote encyclopedic texts authored in the line of Sagong-hak/事功學 studies, which Ju Hi had fairly criticised. Jeong Do Jeon pursued a political reform based upon Neo-Confucianism, so he was very faithful to the legitimate line(道統) of Confucian studies, and he also harshly criticised Buddhism. Yet, in order to establish a political structure for the new dynasty, he had to consult sources not only in the area of morality and human nature studies, but also in the area of laws and institutional researches. So he had to go beyond the realm of Neo-Confucianism, and embrace the general arguments that had been suggested by other Confucian scholars regarding the task of governing the world(經世論). The perspective which was established during the transitional period between Goryeo and Joseon, viewing Neo-Confucianism as the ultimate study, was even reinforced in the early days of Joseon. In order to secure national stability, Neo-Confucianism's morality and standards were emphasized, the study itself was established as a National doctrine, and other kinds of philosophy or religion, like Buddhism or Yangmyeong-hak studies, were no longer tolerated in the Joseon society.