十三經注疏 번역의 필요성과 방법-부 : 전통문화연구회의 사례 검토-

Abstract

Commentaries and subcommentaries to the Thirteen Classics(十三經注疏) includes commentaries(注), subcommentaries(疏) and correct meaning (正義) from Han period to Tang and Song period which were added on the Thirteen Classics. It was Commentaries and subcommentaries to the Thirteen Classics that was used as the original texts by the scholars of evidential scholarship(考證學) during the rule of Qianlong and Jiaqing Emperors of the Qing dynasty. It is estimated that an unique methodology of research of Chinese classics was not developed in traditional Korea as most scholars were absorbed in the government service examination(科擧) after the Great Compendium of Neo-Confucian Commentaries on the Four Books and the Three Classics(四書三經大全) was approved to be the authorized textbooks in the middle of the 15th century. However, in the 18th century Yi Ik(李瀷) and Ahn Jeongbok(安鼎福) challenged to its authority and in the early 19th century King Jrongjo(正祖), Jeong Yakyong(丁若鏞), Sin Jak(申綽), Gim Jeonghui(金正喜) emphasized Commentaries and subcommentaries to the Thirteen Classics to lead new age of new learning. Gim Jeonghui criticized the blind pursuit of the neo-confucianism pointing out in his discourse on the character of Li(理文辨) that there was no case that the character Li was used in the context of the theory of Li-Qi(理氣論) in the Confucian Classics. It was very important argument that could be a pivotal moment in the Korean history of thoughts. However, this academic sprout could not cultivated due to the political and cultural situations in the Japanese colonial era. It was 1970’s that various classical literatures from traditional four categories(classics, histories, masters and literary collections) began to translated into modern Korean with the extension of the scope of Chinese Classics. However, as to the category of classics, Commentaries and subcommentaries to the Thirteen Classics was not translated nor researched. In China, it is usual to select Commentaries and subcommentaries to the Thirteen Classics as the original text when researching classical learning (經學), and in Japan it is common to research Confucian Classics with old commentaries（古注）in an earlier age since the collation of ancient books during the Meiji period. The Thirteen Classics is usually used in the Western society, either. In Korea, lots of translation of the Four Books and the Five Classics were published, but the texts of the Thirteen Classics were not considered as the original texts in these translations. In this context, it is very meaningful to translate the whole texts of the Thirteen Classics from 2012 to 2039 under the project of ‘the special program of translation of the Thirteen Classics’ by the Institute of Traditional Culture. This project includes the construction of a database that it will lay the foundation for national and oriental studies. At last I want to suggest four points that should be considered for better translation: ① discrimination of the organization of Commentaries and Subcommentaries(注疏) ② confirming the master method of Han Learning and understanding the principle of subcommentaries should not violate commentaries(疏不破注) ③ utilizing the method of philology including phonology and etymology ④ comparing commentaries and subcommentaries(注疏) with new commentaries using text with collected commentaries(會注本) compiled in the order of the emperor of Qing dynasty.