북송 도학(道學)과 도통(道統)- 정이천과 도학군체를 중심으로 -

Abstract

This study set out to investigate the meanings and relations of Dao Xue and Confucian orthodoxy of Confucian scholars in the Northern Song Dynasty, which had huge influences on the philosophical discourse of Neo-Confucianism as its early form, with a focus on the Dao Xue community of the Northern Song Dynasty and its core figure Cheng-yi-chuan. The Confucian orthodoxy theory was a theoretical ground for the Confucian revival movement that began with Han-yu in late Tang Dynasty. Han-yu's Confucian orthodoxy theory in late Tang provided theoretical grounds for the Confucian revival movement designed to restore the Confucian tradition against Taoism and Buddhism. The Confucian orthodoxy theory underwent huge changes to its content and form from late Tang to early Song. In the Northern Song Dynasty, it was combined with the writing and virtue(Wen and Tao) controversy and developed into a discussion about legitimacy between the literature and Taoism school. Various divisions emerged within Confucianism over the years of Qingli, which gave birth to the Confucian orthodoxy theory in various forms based on academic schools and ties. Combining with the basis of civil administration in the Northern Song Dynasty, the Confucian revival movement that began in the Confucian orthodoxy theory in late Tang started to obtain leading status in the world of thoughts. In this atmosphere, the term Dao Xue appeared in the Northern Song Dynasty. The term had its origin in the Confucian orthodoxy theory and was used for various scholars and schools to express their legitimacy and pride in their study and school in the early Northern Song Dynasty. The present study focused on Dao Xue around two Cheng’s brother. Zhang-zai, Shao-yong, and Si-ma-guang had close exchanges and were homogeneous politically and academically around Cheng’s brother, thus forming some sort of academic or political colony. The study used the term Dao Xue Colony to refer to them. They maintained a conservative position politically and shared such characteristics as the orientation of studying Confucian classics by philosophical connotation, internal saints and external kings, the idea that myriad things share one body, and the claims of Buddhism and Taoism academically, expanding the problematic consciousness of the Confucian orthodoxy theory. They also built a foundation for Neo-Confucianism by discussing together "What Tao was transmitted by saints?," "How can one acquire Tao?" and "Who are saints and how can one become a saint?"