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張九成의 中和說에 관한 연구 -『中和說』의 『中庸』 1장에 대한 해석을 중심으로-
박영식 동국대학교 동서사상연구소 2021 철학·사상·문화 Vol.- No.36
Zhang Jiucheng(張九成; 1092∼1159) considered 'to search the equilibrium'(求中) as an important issue. A self-contained the theory of Zhonghe in his book the Zhongyongshuo(中庸說) was one solution to this problem. The characteristics of Zhang's theory of Zhonghe(中和說) are as follows. First, he considered 'What Heaven confers is called "nature."' as a discussion about the substance, and interpreted it as 'the equilibrium'(中) and 'the substance' before the manifestation of the mind. Second, he regarded 'Accordance with this nature is called the "Tao."' as a human search for the substance, interpreted it as 'to search the equilibrium'(求中) same as 'to search the Tao'(求道) to search for the equilibrium before the manifestation of the mind, and presented to be careful-cautious and fearful-anxious as methods of self-cultivation. The third, he interpreted 'Cultivating the Tao is called "education."' as achieving the harmony(和) through the manifestation of the mind, and suggested the practice of human ethical order. Zhang's the theory of Zhonghe pursued the equilibrium before the manifestation of the mind opposed by Cheng Yi(程頤), and used to be careful-cautious and fearful-anxious after the manifestation of the mind as methods of self-cultivation that corresponds to the manifestation of the mind. These thoughts of Zhang could not escape the criticism of next generations. However, there is a possibility that Zhang's the theory of Zhonghe can be interpreted as a philosophical problem within the Taonan School to realize "to understand the substance of the mind before its manifestation". Recognizing to be careful-cautious and fearful-anxious proposed by Zhang as a methodological diversity of the same character as that of Li Tong(李侗)'s presenting Quiet-sitting to Zhu Xi(朱熹), it can be understood as one of the various philosophical discussions that were raised in Cheng's School and the Taonan School prior to Zhu Xi. ‘未發之中’에 대해 程頤는 마음의 상태로 여겼으나, 呂大臨을 위시한 그의 여러 제자들은 형이상학적 본체로 여기고 이를 탐구하는 ‘求中’을 추구하였다. 楊時의 道南學에서 종지로 삼았던 ‘未發心體體認’도 이에 속했다. 楊時의 제자였던 張九成도 이러한 ‘求中’을 중요한 문제로 삼았고, 그의 『中庸說』에 수록된 中和說은 이 문제에 대한 하나의 해결책이었다. 張九成의 中和說이 갖는 특징은 다음과 같다. 첫째, ‘天命之謂性’을 본체에 대한 논의로 보아 未發 이전의 中이자 本體로 해석하였다. 둘째, ‘率性之謂道’는 본체에 대한 인간의 탐구로 보아 未發 이전의 中을 찾는 求中·求道로 해석하고, 戒愼恐懼를 수양 공부의 방법으로 제시하였다. 셋째, ‘修道之謂敎’는 已發을 통해서 和를 이루는 것으로 해석하고, 人倫之序의 실행을 방법으로 제시하였다. 張九成의 中和說은 程頤가 직접 반대했던 未發 이전의 中을 구하는 것으로 나아가는 한편, 已發로의 해석이 적합한 戒愼恐懼를 未發의 수양 공부의 방법으로 제시하여 후세의 비판을 피하기 어려운 문제에 직면했다. 그러나 張九成의 中和說을 道南學 내의 철학적 과제인 未發心體體認을 실현하기 위한 것으로 이해할 여지가 있다. 未發에 대한 공부로 장구성이 제시한 戒愼恐懼를 李侗이 朱熹에게 靜坐를 제시한 것과 같은 정도의 방법적 다양성으로 인정한다면 朱熹 이전의 洛學 및 道南學 내에서 제기된 다양한 철학적 논의의 일면으로 이해할 수 있다.
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장유의 「중용장구중유의자삼(中庸章句中有疑者三)」에 대한 정제두의 견해
황인옥 ( Hwang In-ok ) 충남대학교 유학연구소 2024 儒學硏究 Vol.66 No.-
This study is a study on how Jeong Je-du reflects and interprets the three questions raised by Jang Yu after reading 『Jungyongjang-gu』 in his 「Jongyong-seol」. Jang Yu raised questions about Zhu Xi's interpretation of 『JungYong』 through the article ''Jungyongjanggujungyuuijasam(中庸章句中有疑者三)''. In Jeong Je-du's interpretation of 『JungYong』, this question of Jang Yu is inherited. To summarize it simply, it is as follows. First, Jang Yu raised questions regarding in the first chapter 'Sudojiwigyo(修道之謂敎)', 'develop(修)' is called distributed by saint(聖人) and presenting Etiquette, Music, Punishment, Politics(禮樂刑政), which was classified by saints, as a method of 'teaching (敎)'. In response to this, Jeong Je-du defined the subject of studying and practicing Tao as a human being and presented the goal of reaching the state of sainthood through awareness of the mind. Rather than being a passive human being who just follows what the saints say, it emphasizes active and subjective practice based on the human heart that contains the character of heaven. Therefore, 『JungYong』 becomes a book for studying and practicing Tao(修道之書), and everything presented in 『JungYong』 becomes a way to learn. Second, Jang Yu raised questions about Zhu Xi's application of Bi-eun(費隱) only to chapters 12 to 20. Regarding this, Jeong Je-du said that even though the word Bi-eun appears only in Chapter 12, in terms of meaning, the entire content is Bi-eun. Jeong Je-du interpreted 'bi(費)' as studying and practicing Tao(修道) and 'eun(隱)' as following one's nature(率性), and viewed the gist of the entire 『JungYong』 as follow one's nature and studying and practicing Tao. Therefore, the scope of application of Bi-eun is the entire 『JungYong』. Third, Jang Yu raised questions about the fact that Chapter 5 of 『Jungyongjanggu』 consists of one phrase. Jeong Je-du reorganized the 33-chapter system into 7 chapters and largely divided them into upper and lower chapters. He said that the central points of all seven chapters were following one's nature and studying and practicing Tao. In the upper and lower part system, the upper part is chapters 1 to 3 and explains the principle of things(道體) and is called the Principle(道) of Yong(庸), and the lower part is chapters 4 to 7 and describes JungYong's studies and is called Yong's Study(學). He believed that 『JungYong』 contained the Principle and study methods in equal proportions, and emphasized the importance of learning, that is, the practice of a scholar, by emphasizing the word Yong(庸). Jang Yu raised three questions about 『JungYong』, which Zhu Xi changes over as an explanatory note, and Jeong Je-du inherited Jang Yu's opinion and interpreted 『JungYong』. However, if we analyze these three questions in detail, we ultimately come to one conclusion. That is, 『JungYong』 is a book of teachings, and what was intended to be emphasized in the entire 『JungYong』 is practice based on human awareness. It is hoped that individuals will actively practice the path of JungYong through awareness of the mind. This shows that although Jang Yu and Jeong Je-du accept the study of Zhu Xi to a certain extent, they understand 『JungYong』 based on Yangming Studies(陽明學) from a practical standpoint. They looked at 『JungYong』 from the position of Yangming Studies, which values practicing one's principles and cultivation to emphasize human practice.
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