외재 정태진의 문학관과 그 현대적 계승 -연민 이가원을 중심으로-
Exploring Confucian Classics and the Literature of Oe-jae Jeong Tae-jin, and Its Modern Succession -With a focus on Yeon-min Lee Ga-won-
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외재(畏齋) 정태진(丁泰鎭)은 선대의 학문을 이어받아 평생 경학을 공부하였고 퇴계(退溪) 이황(李滉)의 후손인 동정(東亭) 이병호(李炳鎬)의 문하에서 수학하여 경학의 대가로 인정을 받았다. 연민의 조부인 이중인(李中寅)은 연민에게 외재에게 가서 공부하도록 추천을 하였다. 그래서 연민은 외재를 경학 스승으로 여겼고, 외재는 연민을 가장 믿고 의지할 수 있는 제자로 여겼다. 외재는 문학, 문예는 말단이라 하였지만, 문학 혹은 문장을 전혀 해서는 안 된다는 것은 아니고, 경서와 기본서를 단계적으로 익힌 다음에 여력이 있으면 문장을 해야 한다는 생각을 가지고 있었다. 연민도 경학을 중시하였지만 문학은 말단이라 생각하기보다는 문학을 통해서 경학에서 추구하는 도를 실현할 수 있다는 생각을 가지고 자신의 작품을 쓰고 고인의 작품을 연구하였다. 외재와 연민의 경학과 문학에 대한 생각을 모아보면 세 가지 정도의 측면에서 살펴보고 상호 비교하며 논의를 진행할 수 있을 것이다. 첫째, 외재의 경학을 위주로 하는 본말론적(本末論的)인 문학관(文學觀)과 경학의 가르침을 이을 뿐만 아니라 사장(詞章)도 중시하는 연민의 계왕개래(繼往開來)의 문학정신(文學精神)을 들 수 있다. 둘째, 외재의 지행합일(知行合一)의 도덕문장 즉 내미(內美)를 중시하는 문학관과 연민의 도문일치(道文一致), 인문입도(因文入道), 인문견도(因文見道)를 지향하는 연민의 문학정신을 들 수 있다. 셋째, 실용을 중시하는 외재의 경세치용적(經世致用的) 문학관과 실학을 높이 평가하는 연민의 실사구시(實事求是)의 문학정신을 들 수 있다.
Abstract
Oe-jae Jeong Tae-jin inherited his predecessor’s research and studied Confucian classics throughout his life. He studied under Dong-jeong Lee Byung-ho, a descendant of Toe-gye Yi Hwang, and was recognized as a master of Confucian classics. Lee Jung-in, Yeon-min’s grandfather, recommended that Yeon-min should study with Oe-jae. Yeon-min regarded Oe-jae as a teacher of Confucian classics, and he himself was considered the most reliable disciple of Oe-jae. Oe-jae thought that after learning the scriptures and basic books step by step, he should write sentences if possible. Yeon-min also emphasized Confucian classics, but rather than thinking that literature is confined to the lowest academic position, he wrote down his ideas and studied the work of the deceased with the understanding that the Tao pursued in Confucian classics can be realized through literature. By gathering thoughts on Confucian classics and the literature of Oe-jae and Yeon-min, we will be able to examine, compare, and discuss them from three aspects. The literary spirit behind Yeon-min’s Gyewanggaerae, which emphasizes rhetoric as well as the root-branch analogical literature focused on Oe-jae’s Confucian classes, is discussed first. Oe-jae emphasized to Yeon-min, who strived for rhetoric, that repeated rhetoric is an inferior technic and that he should strive to study scripture more. Yeon-min had the idea that Confucian classes should be studied based on the will of his teacher, but he also pursued the literary spirit of esthetic philosophy, which placed value on literature. Second, Oe-jae’s view of literature that is consistent with what he knows and does—a view of literature that values inner beauty—and Yeon-min’s literary spirit that aims to match Tao and literature is discussed. Oe-jae called the essence of the poet’s heart inner beauty and emphasized that only with this inner beauty can a poem be written that can impress people. Yeon-min worked hard to create literature and research with the idea of realizing Tao through writing, although literature did not light up Tao as Toe-gye did. Third, Yeon-min’s view of literature that pursued national and social prosperity by controlling the economy and society of Oe-jae, who valued practicality, and his literary spirit of practical implementation is noteworthy. When Yeon-min left for his studies, Oe-jae was concerned about his student’s path, so he emphasized truth, reason, and practice to his student. Oe-jae told Yeon-min that he should not be swayed by the meaning of Daedong or Sogang. However, Yeon-min argued that Daedong is biased to one side while drying out the other, but lived well together. This is the truth—he did not bend his beliefs and expressed this intention in his work.