張履祥의 『楊園先生全集』을 통해 바라본 청대 초반 反王復朱 사상 부각의 양상에 관한 고찰

Abstract

Zhang Luxiang(張履祥) was born in the early 17th century and lived to the end of his life. Born into a poor family, he aspired to become an official and studied for civil examination(科擧) before meeting Liangzhi theory(良知說) and devoting himself to the Neo-Confucianism. In middle age, Zhang Luxiang, who admired the scholarship of Wang Yangming and Wang Longxi, read the book called Reflections On Things at Hand(近思錄) and had a great awakening. He switched his line of thought from Yangming School of Mind(陽明心學) to Zhengzhouism, and spent the rest of his life criticizing Yangmingism and rebuilding Zhengzhouism. Zhang Luxiang traveled from region to region and became a tutor. The hardships of traveling from region to region were actually a positive thing, allowing him to make many connections. Although Zhang Luxiang was a hermit who renounced the mundane world and was buried in the wilderness, he was respected by many scholars in Zhejiang, China, and formed the Yangyuan School of thought(楊園學派). In particular, Lü Liuliang(呂留良) who caused a stir throughout China with the Lü Liuliang Affair during the Kangxi reign, and Liu Longqi(陸隴其), who became the most prominent settler scholar of the Qing Dynasty, matured their thought under the great influence of Zhang Luxiang’s thought. Zhang Luxiang’s scholarship was shaped by his sophisticated criticism of Yangmingism, while simultaneously arguing for the inevitability of reestablishing Zhengzhouism. Zhang Luxiang succeeded the Cheng brothers in upholding the principle of honor and respect, and established the banner of Anti-Yangmingism and Re-Zhengzhouism(尊朱辟王). Zhang Luxiang’s philosophical thought begins and ends with these two words. However, this seemingly simple view of the world has profound implications for Qing scholarship. First of all, it affects the margin, and furthermore, it stirs the heart of Liu longqi. It is very difficult to categorize the schools in Qing scholarship, but there is one criterion. In the Han-Song dispute, it is to determine whether a scholar is on the side of Han studies or Song studies. At a time when most scholars in the Qing dynasty leaned toward Han studies, Zhang Luxiang was the first to recognize only Song studies, and specifically Zhengzhou studies, as an orthodox school. As we have seen, if we trace the reasons for the return of Zhengzhou in the Qing dynasty by identifying the background and academic characteristics of the thought lines of Zhang Luxiang, Lü Liuliang, and Liu longqi, we can draw the outline of the complex Qing scholarship.