한국에서 『대학』 번역의 양상에 관한 고찰

Abstract

Since Zhu xi changed the order of Gobondaehak(古本大學)'s chapters and created GyeokmulChijiBomangjang(格物致知補亡章) and put it in the scriptures to write Daehakjanggu(大學章句, Zhu xi's Daehakjanggu has been criticized from all directions. In this process, a wide variety of views were presented by scholars who wanted to return to Gobondaehak, scholars who wanted to partially accept Zhu xi's Daehakjanggu with its variations, and scholars who have different views on maintenance or abolition of GyeokmulChijiBomangjang. Under these circumstances, aspects of the commentary and translation of Daehak in Korea are not uniform. This paper examines aspects of translation of Daehak(大學) in Korea from the Joseon period to the modern and contemporary time. In the Joseon period, the standard translation of Daehak was Daehakeonhae(大學諺解). It was a version of Gyojeongcheong(校正廳) and is completed in the SeonJo(宣祖) era. It occupied the mainstream of translation of Daehak on the Korean Peninsula until the 19th century. The original script of translation of Daehakeonhae was a Zhu xi's Daehakjanggu and the material base of Daehakeonhae was Eonhae(諺解) by Toegye(退溪) YiHwang (李滉) and Yulgok(栗谷) Yiyi(李珥). Meanwhile, the modern translation of Daehak begins with EonhaeDaehakJanggu(諺解大學章句) published in August 1932. This book inherits the tradition of Daehakeonhae of the Joseon period. But while Daehakeonhae has only a literal translation, EonhaeDaehakJanggu consists of three layers: 'literal translation', 'exegesis', and 'liberal translation'. And while EonhaeDaehakJanggu was based on Zhu xi's DaehakJanggu, it also referred to other commentaries, especially modern Japanese translations. From the time when EonhaeDaehakJanggu was published to the present, many translations of Daehak has been accumulated and it can be classified mainly as a 'translation of DaehakJanggu, a 'translation of Gobondaehak', and a 'translation and commentary of Daehak. Because of the domination of doctrines of Zhu xi, translation based on DaehakJanggu was a general tendency in Korea. However, translations of Daehak that accommodated Gobondaehak or Wang Yangming's commentary on Daehak were also flourishing. This shows that the translation of Confucian scriptures in Korea was not developed entirely by doctrines of Zhu xi and contained a variety of aspects instead.