퇴계 만년정론을 중심으로 본 퇴계와 고봉의 사단칠정논쟁

안영상(安泳翔) 한국국학진흥원 2009 국학연구 Vol.15 No.-

이 글은 퇴계와 고봉의 사단칠정논쟁에서 퇴계가 논쟁의 마지막 부분에서 퇴계가 고봉의 설을 승인했다는 것에 초점을 맞춘 것이다. 퇴계는 사단은 리지발 칠정은 기지발이라는 도식을 견지하였다. 그리고 논쟁이 진행되면서 고봉도 리지발과 기지발을 인정하면서도 리지발을 사단과 중절한 칠정으로 기지발을 부중절한 칠정으로 보면서, 여전히 중절한 칠정과 사단은 같다고 하여 퇴계의 설에 반대하였다. 그런데 고봉은 이 논쟁이 끝날 무렵 사단 리지발은 확충해야 하고 칠정 기지발은 중절해야한다고 하여 퇴계의 설을 인정하는 태도를 취하면서도 리지발은 사단과 중절한 칠정이라는 기존의 입장을 굽히지 않았다. 그런데 여기에 대하여 퇴계는 사단과 중절한 칠정을 다 같이 리지발로 볼 수 있다는 고봉의 논리를 승인하는 것 같은 대답을 하였는데, 이것은 사단과 칠정의 엄격한 분리를 주장했던 기존의 그의 주장과 다른 것이다. 이것이 후대학자들은 많은 영향을 끼친 퇴계 만년정론이다. 이 글은 이것이 어떤 과정을 거쳐 이루어졌으며 그 실질적인 의미가 무엇인지를 밝히는 것이다. This article focuses on Lee Whang(李滉 Toegye; 1501~1570) approving these of Gidaeseoung(奇大升 Gobong; 1527~1572) in last part of their four-seven debate, even though it is generally known that Gidaeseoung gave up Lee Whang. In fact, in the process of this debate, Lee Whang keeps on insisting that Sadan (four beginnings; 四端) is Ligibal(issuance of Li 理之發), though Chiljeong(seven emotions; 七情) is Qigibal(issuance of Qi; 氣之發). Gidaeseoung also referred to Ligibal and Qigibal, which is different from meaning of Lee Whang's mentioning. Gidaeseoung's mentioning Ligibal is the regulation of Chiljeong(七情之中節) which is same meaning of Sadan, Qigibal is irregulation of Chiljeong. By the way, in the last part of this debate, Gidaeseoung send Lee Whang equivocal conclusion that Sadan is Ligibal for needing to expand moral emotion, Chiljeong is Qigibal for needing to regulate general emotion which is apt to falling evil, on the other hand with not giving up previous these he insist that Sadan is only the regulation of Chiljeong. After Lee Whang receiving Gidaeseoung's this letter, he reply to Gidaeseoung that he has mistakable possibility in mentioning that especially sage's regulation of Chiljeong is not Ligibal. This implies to agrement to Gidaeseoung's these and being different from Lee Whang himself's previous these. It is called Treatise on Last Theory of Toegye which impacted on later scholar of Toegye's school.

퇴계학파(退溪學派)의 상수설(相須說)과 호발설(互發說)의 흐름

안영상 퇴계학연구원 1997 退溪學報 Vol.93 No.1

연엽산 서쪽 사면의 식생과 입지환경이 산림유역내 토양수와 계류수질 변화에 미치는 영향

안영상(Young Sang Ahn),오광인(Kwang In Oh),채정기(Jyung Ki Chai),한상균(Sang Kyun Han),김철우(Chul Woo Kim),서정일(Jung Il Seo),전권우(Kun Woo Chun),조희두(Hi Doo Cho),박완근(Wan Geun Park) 한국산림과학회 2002 한국산림과학회지 Vol.91 No.4

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佛敎와 天主敎의 比較를 통해 본 朝鮮 性理學 社會의 孝倫理의 哲學的 基盤 : 理一分殊論을 中心으로

안영상 한국유교학회 2009 유교사상문화연구 Vol.37 No.-

Generally, the main character of Eastern Asian society is referred to collectivism without individualism. It could be found in Buddhism’s Dongchedaebi( 同體大悲:Great compassion born oneness), Cheong Zhu school’s Liylbunsu(理一分殊: One principle and many manifestation) and Yangming school’s manmulilche(萬物一體 All things as One body). Also it’s meaning is apprehended distinctly through the Catholic n missionary’s criticizing them. Though all of them is based on collectivism. the Liylbunsu is different from Dongchedaebi and manmulilch, The Liylbunsu is unification between universal family( one world family 天下一家) and blood real family, and Cheong Zhu scholar with such a criterion criticize that Dongchedaebi has only the meaning of universal family, but no blood real family. Therefore Confucian’s filiality on founded on blood real family lead to emphasize on self consciousness, comparing it with Dongchedaebi based on non-self consciousness(無我). However such a Confucian‘s self consciousnessdoes could not reveal as independent substance as Catholic’s. Missionary still considers it absence of individual self consciousness. Because there is only meaning of relative self consciousness within blood family without independent individual consciousness 동아시아 사회의 특징으로 개인주의(individualism)의 부재에 의한 집산주의(collectivism)가 자주 언급된다. 이러한 면모는 불교의 同體大悲, 성리학의 理一分殊, 양명학의 萬物一體에서 찾아볼 수 있고, 또 이것들에 대한 천주교의 선교사들의 비판에서 그 의미가 분명하게 드러난다. 그런데 같은 집산주의라고 해도 동체대비와 이일분수는 서로 다르다. 이일분수는 無我에 기반한 보편적 합일을 말하는 불교의 동체대비를 비판하면서 천하일가라는 보편가족과 혈연적 자기가족을 통일시키는 논리이다. 혈연적 자기가족에서 출발하는 孝는 자기의식을 배제시키려는 無我를 비판하면서 자기의식을 강조하는 방향으로 나간다. 하지만 그 개인의식은 혈연가족 내에서는 한정됨으로 해서 천주교의 아가페와 같은 독립된 개인의식을 보여주지 못한다. 즉 ‘천하일가’라는 커다란 집단 안에 또 ‘가족 중심’이라는 집단주의가 존재하는 그러한 양상을 띠는데, 여기에서 효의 이념이 절대적 가치로 작동하면서 그것을 밑받침한다.

명대 중화적감론(中和寂感論)과의 비교를 통해 본 조선시대 사단칠정론(四端七情論)의 특징

안영상 고려대학교 민족문화연구원 2009 民族文化硏究 Vol.51 No.-

未發과 已發의 中和문제는 송명유학의 핵심적 논제였다. 주자는 미발과 이발을 격물치지가 개입되는 心統性情이라는 도식으로 해석하고, 선과 악은 성이 정으로 드러나 과정에서 '공동체가 공유해야 할 객관적 규범'에 맞는 중절과 그렇지 않는 부중절의 차이에 의해 결정된다고 하였다. 이것은 공동체의 이념을 개인의 자각보다 우위에 두는 것이다. 양명학은 이런 주자학이 형식주의에 빠졌다고 비판하고 도덕적 자각을 강조하였다. 그리고 주자의 격물치지를 비판하고 理氣心性情을 통합으로 양지를 말하면서 치양지를 강조하였다. 이것을 거시적으로 보면 中節로서 '공동체가 공유해야 할 객관적 규범'을 강조하는 주자학에서 확충으로서 '주체의 자각적 도덕 체험'을 강조하는 양명학으로 이행이라는 할 수 있다. 사단칠정론을 제기했던 퇴계는 기본 개념을 주자학에 바탕을 두면서도 확충해야 할 사단과 중절해야 할 칠정을 분리하고자 하였다. 여기에 대해 고봉이 비판을 제기하면서 다양한 논의들이 있게 되었다. 이글은 사단칠정론에서 말하는 중절과 확충을 주자학에서 양명으로 변환된 것과 비교를 통하여 그 의미를 밝혀 보려는 것이다. The argument on the theory of equilibrium in the meditation and harmorny in the practice, which is also explained relation between not-yet actualized consciousness(weifa;未發) and already actualized consciousness (yifa;已發), plays an important role in Song-Ming thought history. Zhuxi schematized weifa and yifa as the theory of mind's consolidating and governing human nature and the emotions, which is related to an investigation of principle of objects. And the good and bad should be determined whether actualized emotions would be regulated by community's normal criterion or not. However, Wang Shouren criticized Zhuxi's investigation theory which is founded on formalistic ethics and strongly united mind, nature and emotion as innate knowledge. And he emphasized on self awakening about innate knowledge and expanding it. Taking a broad view of Song-Ming thought history, Zhuxi learning's on regulation of emotion by normal criterion had been transformed into Yangming learning's expansion of emotion by moral self awakening. Although Chosun neo confucian's Four-Seven Debate is based on Zhuxi learning's system, its core issue is whether expansible four beginnings should be different from regulative seven emotion or not. As result, this article is focused on researching character of Four-Seven Debate, compared with transforming Zhuxi learning's regulation into Yangming learning's expansion of emotion.

한국철학 : 고본『대학』설을 둘러싼 성호학파의 갈등 양상과 그 의미

안영상 ( Young Sang Ahn ) 한국사상문화학회 2005 韓國思想과 文化 Vol.29 No.-

천주교의 천주(상제)와 영혼불멸설에 대한 영남 퇴계학파와 대응 양식

안영상 한국철학사상연구회 2005 시대와 철학 Vol.16 No.1

천주교는 주자학의 '천(상제)은 라이다'와 '귀신은 기이다'라는 논리를 비판하면서. '천은 상제이다.'와 '귀신은 불멸하는 인간 영혼이다.'라고 주장하였다. 이것은 상제의 초월성과 상제의 심판의 대상이 되는 인간 영혼의 불멸의 논리를 주장하여 천주교를 쉽게 전도하기 위한 의도를 가진 것이었다. 성호학파 학자들은 천주교의 영향으로 원시 유교의 상제설을 새롭게 복원하려는 경향을 보였다. 또 조상귀신에 대한 주자의 양면적 입장에서, 임시적이지만 조상귀신이 독립적으로 존재한다면 측면을 강조하였다. 즉 유교에도 초월적 실체로서의 상제가 있을 수 있다는 것을 강조하였다. 영남 퇴계학파의 학자들은 천주교를 비판했을 뿐 아니라 성호학파에서 천주교의 영향으로 인격적 상제를 부활하려는 시도에도 반대하였다. 그들은 주자학에 근거하여 상제를 마음에 내재해 있는 원리로 보려고 하였다. 또 조상귀신도 독립적인 존재로 보려는 성호학파에 반대하고, 일종의 내면적인 자기 정신으로 보려고 하였다. Catholicism criticized Zhu Xi's claims that 'Heaven is li and 'guishen is qi'. By doing so Catholicism has argued that Heaven is the same as Lord on High and that guishen is a human soul. In other words the purpose was to assert the transcendence of Lord on High and the non-extinguishing nature of the human soul. The Seongho scholars, being influenced by Catholicism, showed a intent to restore the early Confucian concept of Lord on High. Though temporarily using the two sided position of Zhu Xi on ancestor quishen, they emphasized the position that ancestor quishen has independent existence. In other words, even in Confucianism, Lord on High is able to exist as a transcendent substance. The Yeongnam School was not only critical of the Catholic church but it also opposed the efforts of the Seongho School who tried to resurrect a personified Lord on High. The Yeongnam school, grounding its arguments on Zhu Xi's thought, tried to see Lord on High as an immanent principle within the mind. They also opposed the Seongho school who saw the soul of an ancestor as existing separately and claimed that the soul was part of a person's own spirit.

연안지역의 물환경에 영향을 미치는 산림유역의 수문변동과 영양분 동태 연구 -화순 백아산 활엽수림을 사례로-

안영상 ( Young Sang Ahn ),이계한 ( Kye Han Lee ),안기완 ( Ki Wan Ahn ) 한국도서(섬)학회 2012 韓國島嶼硏究 Vol.24 No.2

Reduced water discharge and increased nutrient loads from forest catchments caused water quality degradation in downstream areas such as rivers, dams, wetlands and estuaries. In this study, hydrology and nutrient loading in the deciduous forest had been investigated over a year in order to conserve and manage the aquatic environment of coastal areas in Jeollanam Province. We quantified water discharge and nutrient (total nitrogen and total phosphorus) dynamics. The rainfall from June 28 to 29 (2008) in the deciduous forest catchment on Mt. Baekah resulted in a maximum water discharge (2.7 tons yr-1). The water flow responded quickly to the rainfall due to the steep slope. However, water discharge was low during the snowmelt period. The amount of annual precipitation was 12,519 ton ha-1 yr-1. Summer period (June-August) contributed the largest portion (7,270 ton ha-1) of the total annual precipitation compared to other seasons. The autumn period (September-November), which had a relatively low precipitation, showed the highest flow rate (84%) due to water retention in forest soil. However, the ratio of water discharge to precipitation during the summer period(consisted of heavy rainfall events) was lowest (47%) due to the flood control caused by water retention of the forest soil. The total nitrogen (TN) and total phosphorus (TP) annual input through precipitation were 1,412 kg yr-1 and 23.6 kg yr-1, respectively. Annual output of TN and TP was 198 kg yr-1 and 2.5 kg yr-1 in the deciduous forest catchment ecosystem, respectively. Based on annual nutrient input and output, the annual budget of TN and TP had been 14 kg ha-1 yr-1 and 0.3 kg ha-1 yr-1 in the deciduous forest catchment, respectively. In conclusion, TN and TP had been accumulated in the deciduous forest catchment ecosystem.

천주교의 영혼설이 조선후기 사상계에 끼친 영향 : 성호, 다산, 담헌, 혜강을 중심으로 Focusing on Yi Ik(Songho), Chong Yag-yong(Tasan), Hong Tae-yong(Tamhon), and Choe Han-gi(Hyegang)

안영상 한국사상사학회 2002 韓國思想史學 Vol.19 No.-

Catholic missionaries divided the ability of the soul(anima) for vegetable life, animal life, and rational life into vegetative Power. sense awareness. and intellectual power. respectively. They spoke of the intellectual power humans have to store sensory data - memory, which is used to form reason, proceeding from imperfect knowledge to perfect knowledge. About the intelligible truth gained from reason, they assorted that free will. ones own desire or appetite, exists. Familiar with Catholic texts, Songho based his theory on Xunzi(荀子), dividing vegetable life, animal life, and humane life into vegetative mind, sense awareness mind, and moral mind. It is not only Xunzi whose theory influenced Songho, but also Catholicism. Songho believed that desire exists after intelligible truth is formed through memory and reason and criticized the Neo - Confucian sense unawareness and awareness theory(未發己發說 weifayifashe). Tasan, who was greatly influenced by Catholic thought, also based his theory on Xunzi, and then separated vegetable life. animal life, and humane life into vegetative nature, sense awareness nature, and moral nature. This is certainly due to Catholic influence. However, the Catholics saw intellectual power as substance, and Tasan saw it as essence. Tasan emphasized the Catholic - influenced free will, but didnot link this to the intelligible truth of God. rather connecting it to the corporal mind/moral mind theory(人心道心說 renxindaoxinshe). Although Tamhon rejected Catholic religious thought, he was interested in the Western sciences. He denied the ladder of being of the Catholics vegetative power. sense awareness, and intellectual power categories, considering them equal in value. This can be confirmed that he followed the opinion raised by Chinese scholar based on Zuangzi(莊子). In fact. the Catholics chose Chinese scholar to criticize Zuanzi's theory and to prove their ladder of being. According to Hyegangs cosmological force theory(神氣 sinqi). the ladder being for vegetative power. sense awareness, and intellectual power is not recognized. But he stated that a humane characteristic of the cosmological force theory is that it has memory, reason. and appetite. He did not recognize the domain of God in memory and reason. In the same vein. he only recognized appetite, not free will toward God. Moreover, his theory appears to be strongly empirical. In conclusion, Songho, Tasan, Tamhon. and Hyegang both criticized the Catholic doctrine of the soul and appropriated portions thereof into their own individual theories.

하도 내 달뿌리풀 서식에 대한 바닥막이의 영향 분석

안영상 ( Young Sang Ahn ),조희두 ( Hi Doo Cho ),서정일 ( Jung Il Seo ),김석우 ( Suk Woo Kim ),전근우 ( Kun Woo Chun ) 한국산림과학회 2003 한국산림과학회지 Vol.92 No.3

In analyzing of stream grade-stabilization structures for Phragmites japonica inhabitation in channel bed of the Bukbang stream, a branch of the Han River. The upper has narrow width of stream and gradient of stream is urgent comparatively and that bed material consists of boulder stone and gravel, fine-grained sediment area was not found. These featured differed in the middle of the stream and the low of the stream , Bed material of the middle and the low is finer than the upper stream and width of stream is wider, fine-grained sediment area was found. The P. japonica was apparent in the community for the channel bed of Bukbang stream, and Salix gracilistyla was growing in part of the P. japonica community surrounding area. When the stream grade-stabilization structures series were constructed over the whole channel bed(L’/L=1) on model experiment, the F.A. value was decreased approximately 1/11 compare with non-work(L’/L=0). The efficiencies of the stream grade-stabilization structures series on the channel width, after the construction of stream grade-stabilization structures series on the whole channel bed(L’/L= 1), flow channel width was decreased to about 0.71 times compare with non-work(4`/t=0) . Stream grade-stabilization structures are confirmed that the structures influence to make up bed invasion condition and inhabit such as P. japonica.