南溪 朴世采의 變通論과 皇極蕩平論

Abstract

Intricately linked to the changing domestic and international reality in the aftermath of the Injo Restoration of 1623, the Neo Confucian notions of Ŭiriron (義理論, moral justice) and Myŏngbunnon (justification theory) came to be equated to the limitations associated with overcoming the national crisis which Joseon faced. As a result, there emerged amongst the government officials and Confucian scholars a group of individuals who interpreted the theory of moral justice from a pan Confucian standpoint. Seeking to implement countermeasures which reflected reality, this group’s quest eventually took the form of a political course of action that came to be known as the Pyŏnt΄ongron (變通論, reform theory). Consequently, Joseon’s Neo Confucian based political theory came to be divided between the conflicting structures represented by the notions of Ŭiriron and Pyŏnt΄ongron. Over time, this type of conflicting structure spread to include other political issues as well. As a result, the national crisis was further expanded as the notion of Wanggwŏnnon (王權論, theory in which power rested with the royal authority) found itself competing with that of the Sin΄gwŏnnon (臣勸論, theory that power should be exercised by the meritorious subjects), while the P΄abungdangnon (破朋黨論, theory based on the vilification of political factions) was pitted against the Kunja ilbungdangnon (君子 一朋黨論, theory which advocated the supremacy of one faction led by a sage leader). Pak Sech΄ae(朴世采) attempted to overcome the national crisis based on the notion of Hwangŭk t΄angp΄yŏngron (皇極蕩平論, theory in which the king is regarded as the main force in an impartial structure). While emphasizing the importance of Neo Confucianism and Zhu Xi’s theory in much the same manner as Song Siyŏl did, Pak also criticized the problems created in the actual world by the gap between the Myŏngbunnon and Ŭiriron from the standpoint of the Confucian principle of governance, and strived to search for measures to rectify this situation. By promoting the legitimacy of the notions of Wanggwŏnnon, P΄abungdangnon and Pyŏnt΄ongron over those of Sin΄gwŏnnon, Bungdangnon and Ŭiriron, Pak’s Hwangŭk t΄angp΄yŏngron effectively became a political theory capable of bringing about the reform and innovation needed to overcome the prevailing national crisis. This Hwangŭk t΄angp΄yŏngron made possible the eradication of the abhorrent practices associated with the yangban structure and landlord system that lay at the core of the Joseon dynasty by strengthening the central government and expanding the public sector. It also called for the establishment of a new national structure based on a stable small peasant–based economy. Pak’s ideology was not only reflected in the T΄angp΄yŏng policy implemented during the reigns of King Yŏngjo and Chŏngjo, but was also inherited by the proponents of the Silhak school of thought. In this aspect, Pak’s Hwangŭk t΄angp΄yŏngron can be regarded as a modernity oriented political theory.