다산 정약용의 실천적 德論 考察

Abstract

Dasan 茶山 Jeong Yakyong 丁若鏞 (1762-1836) formulates his theory of virtue (de 德) as a method to reinterpret the Six Classics and the Four Books, based on the methodology of evidential research (kaozheng 考證) of the Qing dynasty. This method relies on ancient classics for its textual analysis; it is the methodology of proving the classics by using the classics (yi jing zheng jing 以經證經). In Dasan’s philosophy, discourse on virtue assumes profound significance. While the Song Neo-Confucianism pays serious attention to intrinsic virtue as it emphasizes the transcendence of virtue, Dasan emphasizes virtuous acts performed in our actual life. To be more specific, Zhu Xi 朱熹 (1130-1200) advocates the innate nature of the four virtues: humanenesss (ren 仁), righteousness (yi 義), propriety (li 禮), and wisdom (zhi 智). In contrast, Dasan maintains that the four virtues is nothing but to enhance the four predispositions of the heart/mind (sixin 四心) which human nature innately possess: the feeling of compassion, of shame, of respect, and of right and wrong. Therefore, from Dasan’s viewpoint, the four virtue cannot be materialized without developing the four predispositions of the heart/mind to its utmost. Dasan interprets the concept of ren, which is the primary moral virtue, as a relation between two people. Accordingly, he believes that virtue is what is to be practiced between two people. In particular, Dasan interprets the concept of “illustrious virtue” (mingde 明德) as filial piety (xiao 孝), fraternal love (di 弟), and affection (ci 慈), and asserts that the fundamental meaning of virtue in ancient classics is filial piety and fraternal love. Dasan, who understands the concept of virtue as a result of moral practice, believes that virtue is accomplished in human relationships. Furthermore, Dasan suggests humaneness and reciprocity (shu 恕) as a means of performing virtue. Dasan adopts the term shu 恕, which contains the meaning of caring, as a key concept that not only penetrates the upper and lower, front and rear, left and right but also is central to the whole structure of the Four Books.