완원의 『성명고훈』 에 관한 연구 = A Study on Ruan Yuan's Xingming Guxun（性命古訓）

다국어 초록 (Multilingual Abstract)

This study examines Xingming Guxun （性命古訓）, compiled by Ruan Yuan （阮元, 1764~1846）, with a focus on the classical meanings of human nature （xing, 性） and the Mandate of Heaven （ming, 命）. The work reflects ancient East Asian perspectives on the relationship between human nature and Heaven, while also incorporating Ruan Yuan's own critical annotations and interpretations. In particular, it aims to investigate how these concepts were understood in antiquity and how they were applied to human conduct and governance.
In Confucian political thought, the ultimate ideal was the cultivation of sagehood, which served as both the moral foundation of the individual and the governing principle of the state. This ideal was grounded in the understanding of human nature and the Mandate of Heaven, and was realized through moral self-cultivation and the practice of virtue-based governance. Ruan Yuan, however, argued that later interpretations of xing had been influenced by Buddhism and other non-classical traditions. In response, he sought to reconstruct the original meanings of these concepts by returning to early canonical sources.
Accordingly, the purpose of this thesis is to analyze the structure, content, and philosophical orientation of Xingming Guxun, and to clarify its significance in transmitting ancient conceptions of xing and ming. The text is not merely a compilation of classical passages, but an exegetical work that integrates quotations from canonical texts, traditional commentaries, and Ruan Yuan's own critical remarks （an, 按）, thereby offering a systematic interpretation intended for moral and political instruction.
The findings of this study are as follows. First, Ruan Yuan extensively cites classical texts, commentaries, and annotations in order to reconstruct the ancient meanings of xing and ming, while also incorporating his own philological judgments. Second, the compilation is grounded in a classical Confucian framework that explicitly excludes Buddhist and Daoist interpretations, which are regarded as later developments derived from, yet deviating from, early Confucian thought. Third, the concept of Heaven （tian, 天） in antiquity is understood as a transcendent and authoritative force, whose mandate must be accepted and followed; this forms the basis of virtue-based governance （de zhi, 德治）, emphasizing the ruler's responsibility to care for the people. Fourth, by presenting exemplary conduct of ancient rulers, the text highlights the importance of weiyi （威儀）, encompassing not only dignified comportment but also proper attitude and moral intention, as a fundamental principle for maintaining social and political order.
In conclusion, Xingming Guxun represents a philological and philosophical effort to recover the original meanings of key Confucian concepts and to reestablish their normative role in moral cultivation and governance.
Xingming Guxun is not merely a compilation of ancient canonical sources, but an exegetical work that interprets classical expressions and provides annotations, using the words and deeds of past rulers, ministers, and other figures as instructive examples for later generations. In this respect, although the concepts of xing （性） and ming （命） were later systematized into more explicitly philosophical frameworks such as Learning of the Mind （xin xue, 心學） and Learning of Principle （li xue, 理學）, their earlier connotations were more closely aligned with the normative orientation of the Way （dao xue, 道學）. In even earlier periods, however, the emphasis was placed less on abstract philosophical formulation and more on discussing Heaven （tian, 天）, the Mandate （ming, 命）, and human nature （benxing, 本性）, as well as on their practical realization.
The classical meaning of xing and ming in antiquity is well articulated in the ＂Jinxin I＂ （盡心章句上） chapter of the Mencius. There it is suggested that by fully understanding one's nature, one comes to know the Mandate of Heaven, and that preserving one's original mind constitutes a way of serving Heaven. Human beings are understood as endowed with the Mandate of Heaven at birth, and fortune and misfortune alike are seen as determined by it; accordingly, one ought to accept and follow the proper decree of Heaven. Within this framework, both state policy and the conduct of rulers emphasized the cultivation of human nature alongside the acquisition of knowledge. Through the practice of ritual propriety （li, 禮） and moral self-cultivation, followed by the pursuit of knowledge （zhi, 知）, one became qualified to assume political authority. Such figures did not passively submit to fate, but, like the sages, actively engaged in self-cultivation and diligent effort. In doing so, they fulfilled the mandate of Heaven and their obligation to care for the people.
The main findings of this study are as follows.
First, in order to elucidate the ancient meanings of xing （性） and ming （命）, Ruan Yuan extensively cites a wide range of canonical texts, exegetical works, commentaries, and annotations, while also incorporating his own critical remarks （an, 按） into the compilation.
Second, Xingming Guxun is grounded in a classical Confucian framework that excludes Buddhist and Daoist interpretations; these are regarded as later developments influenced by early Confucianism but subsequently localized and transformed, and Ruan Yuan further criticizes Han Yu （韓愈） and Li Ao （李翶） for deviating from the orthodox Confucian position and aligning with Buddhist thought.
Third, in antiquity, Heaven （tian, 天） was understood differently from later interpretations, being regarded as a transcendent and authoritative force; accordingly, the Mandate of Heaven （tianming, 天命） was to be accepted and followed, forming the basis of virtue-based governance （de zhi, 德治）, in which the exercise of virtue entailed respect for and care of the people, as illustrated through numerous classical examples.
Fourth, by presenting exemplary conduct of ancient rulers, the text emphasizes weiyi （威儀） as a comprehensive norm encompassing not only dignified comportment but also proper attitude and moral intention; this served as a guiding principle for the coordinated functioning of the state and the cultivation of a morally ordered society in accordance with Confucian political ideals.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 목적과 의의 1
• 2. 선행연구 검토 3
• 3. 연구의 범위와 방법 8
• Ⅱ. 완원의 생애, 업적, 사상 12
• 1. 완원의 생애 12
• 2. 완원의 업적 13
• 3. 지식의 교류 15
• 4. 완원의 사상 16
• Ⅲ. 『성명고훈』의 구성 및 내용 19
• 1. 『성명고훈』의 편찬 목적 및 구성 19
• 1) 『성명고훈』 편찬 목적 20
• 2) 『성명고훈』의 구성 21
• 2. 『성명고훈』의 형식 22
• 1) 편집 목적에 따른 경전 인용 22
• 2) 『성명고훈』에서 인용한 경전 23
• 3. 『성명고훈』의 내용 25
• 1) 『성명고훈』의 체계와 구성 25
• 2) 『성명고훈』의 주요 내용 및 편찬자 해설 26
• (1) 『상서(尚書)』 27
• (2) 『주역(周易)』 38
• (3) 『시경(詩經)』 43
• (4) 『예기(禮記)』 51
• (5) 『효경(孝經)』 「성치장(聖治章)」 54
• (6) 『춘추좌씨전(春秋左氏傳)』 55
• (7) 『춘추곡량전(春秋穀梁傳)』 59
• (8) 『논어(論語)』 60
• (9) 『맹자(孟子)』 63
• (10) 『예기(禮記), 중용(中庸)』 70
• (11) 『한서(漢書)』 「율지(律志)」 74
• (12) 『초사(楚辭)』 74
• (13) 『모전(毛傳)』 75
• (14) 『모씨(毛詩)』 75
• (15) 『설문(說文)』 76
• (16) 『장자(莊子)』 78
• 3) 『성명고훈』의 출처 오류 92
• Ⅳ. 『성명고훈』에서의 성명, 위의, 불교와 노장사상 97
• 1. 『성명고훈』에서 말하는 성과 명 97
• 1) 성(性) 98
• (1) 성의 의미 98
• (2) 성의 인용 및 설명 99
• 2) 명(命) 102
• (1) 명의 의미 102
• (2) 명의 인용 및 설명 103
• 3) 성과 명의 관계 106
• (1) 성과 명의 관계 106
• (2) 성과 명에 대한 글자의 의미 및 관련성 107
• 2. 위의(威儀) 110
• 1) 위의의 개념 110
• 2) 위의의 사례 112
• 3) 성, 명, 위의의 관계 113
• 3. 『성명고훈』의 위상과 불교와 노장사상과의 관계 115
• 1) 『성명고훈』의 위상 116
• 2) 불교와의 관계 117
• 3) 노장과의 관계 120
• 4. 한유와 이고의 사상 비판 및 평가 124
• 1) 한유의 사상에 대한 비판 및 평가 125
• (1) 한유의 사상에 대한 비판 125
• (2) 한유의 사상에 대한 평가 126
• (3) 한유의 불교 배척에 대한 호응 127
• 2) 이고의 사상에 대한 비판 및 평가 127
• (1) 이고의 사상에 대한 비판 128
• (2) 이고의 사상에 대한 평가 129
• Ⅴ. 결론 132
• 참고문헌 136
• 부록: 『성명고훈』 원문 및 역주 141
• 영문초록 226