朝鮮後期 洛論系 學風의 形成과 經世論 硏究 = (The) Formation of the Nak School in the Late Choson Dynasty : Its Academic Tradition and Statecraft Thought

다국어 초록 (Multilingual Abstract)

This study is purported to explain the development of the Nak school(洛論系) that derived from the Old Doctrine faction(老論) in the late Choso＾n Dynasty, and to find the origins of their academic traditions and their way of confronting the real world. Those of the Nak school, which first developed in the early 18th
century resulting from the Ho-rak Controversy(湖洛論爭), were the key members of the ruling Old Doctrine faction and stood in a quite important position socially and politically. As so, it should be very fruitful to study the importance of their theories and the social response towards them in understanding the ideology of the ruling Old Doctrine faction of the 18th century.
The origins of the Nak school academic traditions are as follows. The Westerners faction(西人) of the 17th century branched into two groups, the Westerners of the Seoul and Kyo＾nggi(京畿) region and those of the Chungcheong (忠淸) region. This was due to the ideology of Seo Kyeongdeok(徐敬德, 1489∼1540), a member of the Northerners faction(西人) who fell after the accession of King Injo(仁祖反正). While the Westerners of the Chungcheong region persisted in the academic traditions of Yi I(李珥, 1536∼1584) alone, the Westerners of the Seoul and Kyeonggi region were influenced by Seo's ideology and combined the academic traditions of Yi I and Seo together to develop a new original academic tradition of their own. Based on the combination of Yi I and Seo's ideologies, the Westerners of the Seoul and Kyeonggi region focused their studies on the learning of images and numbers(象數學) and psychological studies(心學), and also asserted that the king and government should be the pivot of all administration affairs. On the other hand, the Westerners of the Chungcheung region stuck to the studies of Chu Hsi(朱熹, 1130∼1200) and suggested that the affairs of state should be run mainly by the local literati. The academic traditions of the two regions play a major factor in the development of the Nak school traditions of the 18th century.
From the late 17th century through the early 18th century, the two brothers Kim Chang Hyeob(金昌協, 1651∼1708) and Kim Chang Heub(金昌翕, 1653∼1722)
paved the way for the development of the Nak school from the Old Doctrine faction. Politically they agreed to the opinion of the Chungcheong region Westerners, Song Si-yeol(宋時烈, 1607∼1689) in particular, while academically they followed the Seoul and Kyeonggi region Westerners and devoted themselves to the learning of images and numbers and psychological studies. Because of such academic aspects, they differed from the Chungcheong region Old Doctrine faction, who inherited the academic traditions of the Chungcheong region Westerners of the 17th century. The Ho-rak Controversy arose due to such a difference between the Nak and the Chungcheong region Old Doctrine faction. In short, the Ho-rak Controversy was a controversy between the ideologies of the Chungcheong region and the Seoul and Kyeonggi region.
The Old Doctrine faction of the Seoul and Kyeonggi region also had great interest in literature. They criticized the general trend of copying the literature from the Qin(秦) and Han(漢) dynasties, which was popular during the 17th century. The Seoul and Kyeonggi region faction turned their attention to the literature of the Tang(唐) and Song(宋) dynasties instead and even developed the theory of Cheongi(天機) for criticizing poetry. The style of the literature from the Qin and Han dynasties did not suit the orthodox Chu Hsi philosophy which the faction mainly pursued. This was because the literature of the Qin and Han dynasties held many factors that were regarded as heretic from the Chu Hsi perspective. Due to this the Seoul and Kyeonggi region faction of the Old Doctrine sought for the right literature style that fit their key philosophy in order to unite philosophy and literature. It was the literature from the Tang and Song dynasties that drew their attention. Beneath their assertion that it is necessary to practice writing in Tang and Song styles, lied also a political intention to criticize the studies of the Southerners(南人), who were greatly influenced by the literature of the Qin and Han dynasties and focused their studies on the study of the Ancient (古學). Based on their theory of Cheongi, the Seoul and Kyeonggi region westerners also stated that the lower classes could also write poetry as good as the literati. This had great social meaning because they associated themselves with the middle class(中人) in the field of literature. Based on the theory of Cheongi, they acknowledged the existence of the middle class and tried to win them over on their side socially and politically.
Since the early half of the 18th century, the Ho-rak Controversy reached its peak and came to gain social and political influence. This is because the difference between the academic traditions of the Seoul and Kyeonggi region and the Chungcheong region led to the difference in political opinion. This difference in opinion also had great influence on the division of the Party of Expediency(時派) and the Party of Principle(僻派) during the reign of King Cheongjo(正祖, 1776∼1800). Whereas the Nak school were rather flexible in practicing the Old Doctrine faction's theory on ultimate principle and its embodiment called the iri-ron(義理論), the Old Doctrine faction of the Chungcheong region were more resolute. Such difference was based on the difference of opinion towards the Young Doctrine(少論) and Southerners(南人). The Nak school regarded that the holy saints(聖人) and the ordinary man(凡人) were essentially the same and were willing to tolerate and accept the Young Doctrine and the Southerners, who were generally regarded as small fries. On the contrary, the Ho school(湖論系) believed that the hearts of the holy saints and the ordinary man were essentially different and asserted that one must strictly exclude the Young Doctrine and Southerners.
The academic traditions of the Nak school were also applied in social policies. As an example, Hong Gye-hee(洪啓禧, 1703∼1771) drew up various policies through his studies in the learning of images and numbers. Hong played a major role in establishing the Equalized Tax Law(均役法), which is one of the most important laws made during King Yeongjo(英祖, 1724∼1776)'s reign. Other than that the academic traditions of the Nak school was also applied in reforming the laws concerning slaves and discussing the reform of the law that prohibited those born of a concubine from being appointed to a government post. Those who drew up these plans for reform were mainly bureaucrats who had studied Nak Metaphysics(洛論 性理學). The Nak school extended the denotation of the Nak Metaphysics principle: "Viewed from heaven, all creatures are equal" to "viewed from the throne, all the people are equal." This supports the assertion for reforming the slave laws and the law prohibiting offsprings of concubines from government posts. This principle corresponded with the current social and economical changes and also justified them at the same time.
So far, the development of the Nak school's academic traditions and their ways of confronting the world has been dealt with. The academic traditions of the Nak school were basically a ruling ideology formed through the process of confronting reality. In other words, it can be understood that the Nak school formed such academic traditions as a means to keep their position as the ruling class and at the same time adapt themselves to the social changes. Ruling ideology, which has been the methodological focus in this study, is based on the premise that the cultural phenomenon and academic traditions are not restricted to the cultural and academic fields but also embrace the political and social ideologies of the class that has developed them.

목차 (Table of Contents)

• 目次 = i
• 序論 = 1
• 第1章. 17세기 西人 學界의 動向과 分化 = 15
• 1. 서울ㆍ경기지역 學界의 動向 = 16
• 2. 서울ㆍ경기지역 西人의 사상적 특징과 經世論 = 26
• 1) 邵雍 象數學風의 형성과 의미 = 26
• 2) 心學風의 형성과 성격 = 48
• 3) 經世論의 전개와 특징 = 69
• 3. 호서지역 宋時烈의 性理學 이해와 現實觀 = 100
• 1) 李珥 중심의 性理學 이해 = 100
• 2) 心性論의 특징과 전개 = 107
• 3) ‘異端’ 是非와 尊周論 = 114
• 第2章. 17세기 말∼18세기 초반 洛論系 學風의 形成과 現實認識 = 121
• 1. 金昌協ㆍ金昌翕의 政治ㆍ學問傾向 = 122
• 1) 宋時烈 義理論의 표방 = 122
• 2) 서울ㆍ경기지역 西人 學風의 계승 = 132
• 3) 華夷論에 대한 새로운 이해와 現實觀 = 141
• 2. 洛論 學脈의 形成과 系譜 = 150
• 3. 唐宋古文을 통한 朱子學的 義理論 정립 = 158
• 1) 秦漢古文風의 復古主義와 宋代 學問 폄하경향 = 159
• 2) 唐宋古文 주장과 少論ㆍ南人 비판 = 166
• 4. 天機 관념의 신분론적 기능 = 181
• 1) 天機 관념과 洛論의 관련성 = 182
• 2) 天機 관념을 통한 中人層 포섭 = 195
• 第3章. 18세기 중엽∼말 洛論系 學風의 展開와 現實對應論 = 203
• 1. 湖洛論爭의 展開와 洛論 學脈의 思想的 動向 = 204
• 1) 湖洛論爭의 展開와 經世的 性格 = 204
• 2) 洛論學脈의 系譜와 思想的 動向 = 219
• 2. 小人敎化論을 통한 蕩平政局 대응 = 243
• 1) 蕩平政局과 洛論系 주류의 정치동향 = 243
• 2) 小人敎化論과 蕩平政局 참여 명분 = 257
• 3. 制度變通論에 의한 國政運營으로의 變容 = 270
• 1) 『磻溪隨錄』이해와 洪啓禧의 經世學 = 270
• 2) 洛論과 內寺奴婢制ㆍ庶孼疏通 논의 = 285
• 結論 = 309
• 附錄: 家系略圖 = 325
• 參考文獻 = 331
• ABSTRACT = 343