중용(中庸)의 관점에서 본 전도서의 '새로운 지혜'
Qoheleth’s ‘New Wisdom’ Viewed Through a Lens of ‘Zhongyong’
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이 논문은 전도서 7장 15-18절에 제시된 ‘의인이 오래 살지 못하고 악인 오히려 오래 사는 것을 보았으니 너무 의롭지도 너무 악하지도 말고 극단을 피하라’는 비신명기적인 ‘새로운 지혜’를 유학의 ‘중용’사상과 연관시켜 논구하고 있다. 필자는 이를 위해 ‘논어’와 ‘중용’에 제시된 군자의 도리를 밝히고, 그것을 본문에 제시된 처세법과 비교하여 간접적으로 아시아적 성서해석의 기능성을 모색하고 있다.
Abstract
The purpose of this paper is to read Ecc.7:15-18 which suggests a kind of new wisdom through a lens of Confucian classics, ‘Zhongyong(中庸)’. According to the passages, the wise man should not be too righteous because there is a righteous man who perishes in his righteousness. Rather there is a wicked man who prolongs his life in his wickedness. So he who fears God shall be quit in regard to both. Qoheleth here takes issue with two orthodox doctrines, that is, (1) the righteous have a long life(Ex.20:12; Dt.4:40; Ps.91:16; Pr.3:2,16; 4:10), and (2) the wicked shall not live out half their days(Ps.37:10; 55:23; 58:3-9; 73:18). Why does the author suggest the paradoxical solution as a new wisdom? At a first glance, it seems to collide with Deuteronomic instructions which insist a firm choice. The author's new wisdom as uselessness of going to extreme seemed to derive from social situation that the orthodox theology could not comprise the complexity of the world and life. So It can be concluded that the book of Ecclesiastes was written and compiled in Jerusalem under Ptolemic rule with the purpose of teaching young men. In thinking of life the author surely based on the experiential and empirical knowledges. The author's experiential knowledges tell his audiences that life is so contradictory, ironic and paradoxical. For this reason the author pays attention to the way of moderation/mean/equilibrium for the better safe life. With regard to moderation/mean/equilibrium as a new way of conduct it is valuable to read the text through a lens of ‘Zhongyong’ which is junzi(君子)’ ideal way of behavior. The way of ‘Zhongyong’ consists of two attitudes of life such as (1) firmly harmonizing of the extremes(執其兩端) and doing on the basis of ones' own position(素位而行). Especially the former has been explained in comparison to scaling. In direct ratio with weight of something, a weight have to be moved for measuring. It is called ‘kwondo(權道)’ in Confucian term. In conclusion, ‘Zhongyong’ is a way of action which avoids going to the extremes. It desires not too much nor too little(過猶不及). This idea corresponds to the new wisdom of the text(Ecc.7:15-18). Where comes from the principle of the Golden Mean? The author of ‘Zhongyong’ said that it comes from the Sincerity(誠) in self which corresponds to the Heavenly Way(天道). The Sincerity(誠) is similar to ‘the fear of God’ in Hebrew thought.
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