『대학』 해석의 상이성 지닌 의미 고찰-주희와 왕수인 그리고 윤휴의 견해를 중심으로

Abstract

The purpose of this article is to arrange some perspectives of interpretation on 『Da Xue』 and find out the significance in it. There were many academical disputes after Zhu Xi had come up with the new structures of 『Da Xue』. The first problem is whether to accept the 『Gobondaehak』 itself, or to agree with Zhu Xi’s 『Daehakjanggu』. According to Wang Yangming, Yun Hyu and Jeong Yak-yong, Zhu Xi’s work is pointless because there is no issue in accepting 『Da Xue』 itself. The second problem is about numbering of the doctrines. Zhu Xi claims ‘Manifesting the clear character’, ‘Loving the people’ and ‘abiding in the highest good’ as the three doctrines. But Park Sae-dang asserts that there are only two doctrines despite Zhu Xi's claim. Park Sae-dang doesn’t recognize ‘abiding in the highest good’ as one of the doctrine. He supports his argument by saying that there is no connection between Zhu Xi’s interpretation of ‘abiding in the highest good’ and the articles in 『Gobondaehak』. The biggest controversy of understanding 『Da Xue』 lies in the interpretation of ‘extending knowledge by investigation’. Zhu Xi understands ‘extending knowledge by investigation’ as a response of reaching out to the objects. His purpose for this interpretation is to perceive and act according to ‘the law of existence’ and ‘the law of ethics’. Wang Yangming criticizes Zhu Xi’s methodology on ‘extending knowledge by investigation’ because Wang Yangming sees Zhu Xi’s ‘extending knowledge by investigation’ as a theory of self moral training, not as a epistemology. Wang Yangming insist the priority of studying is to be sincere. Therefore he resists Zhu Xi’s idea of putting ‘extending knowledge by investigation’ above all. Yun Hyu understands ‘the study of things and nature’ as two different methods. One is related to mind and another is related to searching and considering cautiously and precisely. Methods relating to mind make you stay in the status where you keep yourself complete and peaceful through gathering your disrupted and scattered mind. The other method is about reaching the stage of hallowedness through thinking keenly and investigating carefully. The first method is about mind and its development and the second is about the methodology of outside objects around the world. Zhu Xi and Wang Yangming agree on prescribing the concept of ‘prestigious virtue’ and the necessity of ‘Manifesting the clear character’. But Yun Hyu and Jeong Yak-yong understand ‘prestigious virtue’ as filial piety and brotherly love or the letter itself as filial piety, brotherly love, and affection. Therefore, their definition of ‘prestigious virtue’ is different from Zhu Xi’s abstract definition: ‘interaction with its natural law’. Lastly, for the understanding of ‘Loving the people’, Zhu Xi accepts the concept of ‘Renew the people’ as Jeong Yi Cheon. But Wang Yangming thinks it’s appropriate to focus on the heart of ruler and his practice in the interpretation. There was a study saying that Yun Hyu agreed on ‘Loving the people’ only and disagreed on ‘Renew the people’. But if you look closely, he did not. Jeong Yak-yong stands for ‘Loving the people’ and disproved it’s interpretation as ‘Renew the people’. However, he accepted that there are some meanings in common in the interpretation since the letters ‘Chin(親)’ and ‘Shin(新)’ are similar.