정암 조광조의 至治主義, 그 立論의 근거와 실현 방법

Abstract

This paper aims at searching for the theoretical bases of Jeong-am Jo Gwang Jo’s doctrine of ultimate governance and the ways to realize it. First of all, the author settles that there are two theoretical bases of the doctrine. The first one can be called the theory of ‘unity of Heaven and human (天人合一)’ according to which the foundation of Heaven and human is unique and thus they cannot be separated. This viewpoint has developed into the theory of ‘correspondence (相應) of Heaven’s mind (天意) and human affairs (人事)’. The second one is the consciousness of the people as the base of nation (民本) and the theory of kingship politics (王道政治) according to which all political activities must be realized for the sake of the people. It can be seen that Jo Gwang Jo also dreams about the ideal politics which Confucius, Mencius and other Confucian scholars after them have had drawn. In such a way, how to realize this Utopia in the reality? The resolutions that Jo Gwang Jo proposes can be integrated into five. The first one is the correct differentiation between gentleman (君子) and petty person (小人). In his viewpoint if this differentiation can be done properly, then there will be possibilities to select and utilize talented persons. The second one is the harmony between the utilization of talented persons and the confidence between the King and the mandarins. Jo Gwang Jo states that the role that mandarins play is as important as the role and responsibility of the King. Especially, he emphasizes the importance of the post of prime minister (宰相) and asserts that the responsibility of this post is very heavy. The third one is the formation of Confucian scholars’ right manner and the increase of their morale. This is also originated from his awareness of the role and responsibility as well as the importance of the scholar circles. The forth one is the strong disapproval of all other heterodox ideas. Since Jo Gwang Jo is a scholar who strictly adheres to the Confucian viewpoint on the truth, he sees all other thoughts outside the scope of Confucianism with a critical and negative look. For this reason, his philosophy is often considered pure and simple. The fifth one is the expansion of ‘the way for (freely) speaking (言路)’, in order that the public opinion can be imparted freely. It means whether they are high ranking officials or common people, their feelings and thoughts need to be properly imparted to the rulers.