正祖의 萬川明月主人翁 천명에 대한 의미 再考

Abstract

This study aims to overcome the existing arguments regarding King Jeongjo's self-chosen title '萬川明月主人翁(Lord of Myriad Rivers and Bright Moon)' and his '萬川明月主人翁自序(Self-introduction)' to establish a new perspective on King Jeongjo's reign and clarify his reasons for conferring the title of 萬川明月主人翁. During his reign (1776-1800), King Jeongjo actively nurtured his court and promoted cultural endeavors through the Gyeonggukgung Palace, earning acclaim for his outstanding abilities in politics, economics, society, academia, and military affairs, leading the 18th century with an exceptional reign. In 1798, in the 22nd year of his reign, King Jeongjo self-proclaimed himself as 萬川明月主人翁 and presented himself as the embodiment of the Taegukin principle. The title Lord of Myriad Rivers and Bright Moon symbolizes the conscious world embedded in King Jeongjo's actions, as revealed in his '自序.' Many scholars have recognized this title and '자서' as significant research topics for elucidating King Jeongjo's politics and philosophy. This study seeks to reestablish King Jeongjo's sovereignty and unravel the true meaning behind his conferment of the title 萬川明月主人翁. To understand the significance of King Jeongjo's '萬川明月' better, we must first examine how this metaphor was used in the context of 'the moon in the sky and the moon reflected in the water' by scholars like Zhu Xi and Korean Confucian scholars. Chapter 2 will analyze the philosophical meaning of 萬川明月 based on their mentions. In Chapter 3, we will explore three instances where King Jeongjo employed the metaphor 萬川明月 to reveal his intentions, thereby redefining its significance. King Jeongjo's use of the metaphor does not simply emphasize his transcendent status as a monarch or reinterpret the Neo-Confucian order but rather suggests a continuous lineage of the Taegukin concept. King Jeongjo defined himself as the same kind of enlightened individual as Zhu Xi, who achieved the profound principles represented by 理一分殊 (Principle of Unity in Diversity). King Jeongjo recognized Zhu Xi's grasp of the unbroken transmission of celestial principles after Mencius and elevated him to the rank of a sage. King Jeongjo extended the same imagery of 萬川明月 to Zhu Xi, making it evident that the concept of 萬川明月 was not limited to himself but was also bestowed upon Zhu Xi. This transmission of the Taegukin concept is not just a continuation of scholarship but a proclamation of a lineage, emphasizing the significance of those who have comprehended the principles. King Jeongjo's acknowledgment of himself as a sage demonstrated his desire to secure his legitimacy in the Confucian tradition, a well-established path for legitimizing royal authority within the aristocratic tradition. In support of this, King Jeongjo in '自序' cited examples of revered figures such as King Seonjo and King Sukjong, highlighting their accomplishments before ascending to the throne, and Confucius, who was not of noble birth. These examples underscore the importance of their pre-royal achievements and are self-evident facts. Therefore, in '自序,' King Jeongjo pointed out that he too had gained insight and had become a person who understood the principles, much like the sages he admired. Through this assertion, he aimed to secure his royal authority through the unbroken transmission of the Taegukin concept, urging his subjects to recognize and emulate his path towards enlightenment and contribute to the prosperity of the nation. Additionally, King Jeongjo's policy of employing individuals based on his own criteria was not a departure from objective moral standards but rather a warning against actions contradicting his principles.