茶山의 禮治思想 硏究

다국어 초록 (Multilingual Abstract)

This dissertation is on the systematic transition from Neo- Confucianism to Realist School of Confucianism with Dasan as the central figure. He is a greater writer who wrote voluminously during his 18 years of exile. He had lived in exile and experienced turning point of his life which was the persecution event of the roman catholic persuasion. As we know, though he was an apostate, he leaved an academic legacy not only on the confucian writings, but also especially on the theological writings. This is a left problem to us and that is a concern in this paper.
He was to reestablish the system of administration of the Chosŏn dynasty. For it, he was firstly absorbed in the study of Confucian Classics because of theoretical basis. In the base of this, he secondly reconstructed the system of administration of the Chosŏn dynasty.
This paper especially focuses on his meaning of the courtesy and the legality. For it, I selected a methodology as follows. First, I explicated delicate shades of meaning of ‘ren’(仁) between Chu-tze and Dasan. secondly, I analyzed Sa-RyeGa-Shik(四禮家式) as a practical alternative of Chu-tzuChia-li(朱子家禮) being carried out in the family. finally, I analyzed Gyoung-SeYou-Pyo(經世遺表) as a practical alternative of Gyoung-GukDa- Jeon(經國大典) being carried out in the government.
While Chu-tzu interpreted ren(仁) as the will to live(生意), Dasan understood it as a intercommunion(交際). Therefore, while Chu-tzu sought self-understanding(自得), Dasan pursued reciprocal practice(行事).
SaRye-GaSik have a meaning of alternative from Chu-tzuChia-li and it succeeded Seongho's YeShik(禮式). Dasan thought that while Chu- tzuChia-li was made for Jehu(諸侯), SaRye-GaSik for Sadaebu(士大夫). As like this, Dasan had designed reformation of the administrational system of the Chosŏn dynasty.
Although his endeavor was not adopted in his time, his passionate reformational spirit which lights in the confucian world named Realistic Confucianism. And remaining writings are keeping his head above ground. So I think that he is one acknowledged after his death who is in advance of his time.

목차 (Table of Contents)

• 제1장 緖論 1
• 1. 문제제기와 연구방법 1
• 2. 연구사 검토 6
• 3. 논의대상과 논문구성 18
• 제2장 禮治에 대한 晦庵과 茶山의 문제의식 23
• 1. 晦庵의 禮治지향에 대한 문제의식 23
• 1) 군주의 역할: 修德과 得人 23
• 2) 예치의 목적: 義理와 人倫 27
• 3) 禮書 편찬과 「儀禮經傳通解」 30
• 2. 茶山의 禮治지향에 대한 문제의식 35
• 1) 군주의 역할: 牧民과 再造 35
• 2) 예치의 목적: 敎化와 人倫 43
• 3) 禮書 편찬과 「經世遺表」 47
• 제3장 茶山 禮治의 經學的 土臺와 哲學的 基盤 52
• 1. 茶山 禮治의 經學的 土臺 52
• 1) 經學觀의 전환: 四書三經에서 六經四書로 52
• 2) 三禮觀의 전환: 「儀禮」중심에서 「周禮」중심으로 62
• 2. 茶山 禮治의 哲學的 基盤 71
• 1) 復性의 仁과 行事의 仁 71
• 2) 陰陽의 鬼神과 主宰의 上帝 78
• 제4장 茶山 禮治의 體制改革 構想: 家禮 90
• 1. 「四禮家式」의 성립과 내용 90
• 1) 「四禮家式」의 성립과 위상 90
• 2) 「四禮家式」의 체제와 내용 94
• 2. 「四禮家式」의 정신과 특징 131
• 1) 儉과 厚의 折衷: 「星湖禮式」의 비판적 계승 131
• 2) 古禮의 原型과 精神: 「喪禮四箋」의 현실화 133
• 3) 古禮와 時俗의 調律: 「朱子家禮」의 조선화 136
• 제5장 茶山 禮治의 體制改革 構想: 邦禮 140
• 1. 通解체제의 성격과 특징 140
• 1) 通解체제와 義理敎化 140
• 2) 道德중심의 通解체제 151
• 2. 遺表체제의 성격과 특징 156
• 1) 遺表체제와 禮法敎化 156
• 2) 行事중심의 遺表체제 161
• 제6장 結論 171
• 1. 茶山 修己治人의 構想과 完結 171
• 2. 茶山 禮治思想의 特徵과 意義 175