정조의 맹자학: 경연과 경학의 관점에서

Abstract

The purpose of this study is to examine Jeongjo’s interpretation of Mencius studies in the aspects of gyeongyeon (經筵). Gyeongyeon is a place where the king and subjects get together and discuss occasions to celebrate while examining pending issues among national affairs. In brief, it is a crucial place for discussing studies as well as national affairs. Let’s examine the history of gyeongyeon here. In China, most of it was developed as a way of actualizing what the king had in mind. The subjects’ influence was quite limited in either changing or diverting the king’s intention. In Chosun, kings loving studies like Sejong, Seongjong, Jungjong, Yeongjo, or Jeongjo did listen to what their subjects said; however, it was nearly the matter of the king’s willingness to decide on the subjects of gyeongyeon and operate them. About Jeongjo, as you can clearly see it from ‘Gyeongseogangui (經史講義)’, one of his representative books, gyeongyeon was not a place to listen to the opinions of subjects but a place to teach and learn about the subjects. Jeongjo collected subjects who were very much different from one another academically and intended to teach them by throwing wide-ranging sharp questions. With this process, he meant to establish his status as gunje (君師) and also let the subjects know of it continuously. He had quite a lot of interest in and inclination for Mencius studies. What captures part of it well is 『Chuseogyeongseon (鄒書敬選)』 which is a collection of some text from Mencius. It is the summary of main contents extracted from Mencius. What is noticeable in it is that he applied the perspective of 『Juyeok (周易)』 to analyze Mencius. This is what anyone can do as an academic attempt, but his attitude shown in this process plainly reveals the problem that can be found in the king who is equipped with great academic capability and is too confident about his own discernment. In this sense, Jeongjo’s academic policy and gyeonghak need to be looked into more precisely afterwards.