『延平答問』 논의를 통해 본 退溪學의 지평 -동아시아 유학사의 맥락과 연관하여

Abstract

This paper analized ①the context of recent discussion in relation to the idea of Yihwang李滉 on the concept of weifa未發, ②the process of republication and dissemination of Yanpingdawen延平答問 in the East-Asia, ③the context of the discussion of Yanpingdawen between Yihwang and his fellows, and ④the differences in the intentions with the cultivation theory between Yihwang and chinese confucianists. The republication of Yanpingdawen in 1554 by Yihwang and his fellows was the beginning of supplementation of the book in Korea and Japan. Songjunkil宋浚吉 republicated that book 1n 1666 with an intention to give an orthodox position to Litong, and Yisangjeong李象靖 added to his new supplementaton Sokrok續錄 on Yanpingdawen which might be supplemented lastly in the Asia after Zhuxi compilated the exchenges between himself and Litong. When japanese confucianists such as Fujiwara and Hayasi, being based on the idea of Yitong, discussed the differences of cultivation theory between Zhuxi朱熹 and Wangshouren王守仁, the text of Yanpingdawen which they red and used was just the edition republicated by Yihwang. Chosun was not only the last leg but also the another place of new diffusion. Yihwang's reading of Yanpingdawen implied not merely the critical reaction against the idea of Hwadam circle花潭學派 on the relation between li理 and qi氣 in which they weakened the status of li理 as the sequencial order being traced from the movement of qi氣, but also the strong will to correct the misleading idea of chinese confucianists such as Chenxianzhang陳獻章 and Wangshouren王守仁 on the concept of zhujing主靜 and weifa未發 in relaton to cultivating of mind. Yihwang reinterpretated the coecept of 'throughful understanding of weifa posture' as the adhering the intact and enlightened state of mind through laying one's mind in being preventive and safeguard attitude which can lead the intrinsic whole to respond and develop fittingly when the process of responding begins. Yihwang also insisted that the main purpose of zhujing主靜 lied at laying mind being in superintendent state and also lied at recovering the superintendent state of mind through converging dispersed consciousness into something to be faced, but did not lie at self-experence or intuitive self-perception of the intrinsic power of mind, through which Wangshouren and Liuzongzhou劉宗周 rediscovered the crucial meaning of Yanpingdawen with relation to the cultivation theory. It can be said that the reinterpretation of Yihwang on Yanpingdawen has a meaning as an counter theory of confucian cultivation against the ones suggested by chinese confucianists such as Wangshouren and his followers.