金源極을 통해서 본 1910년대 陽明學 이해의 특징

최재목(Choi Jae-mok) 한국양명학회 2009 陽明學 Vol.0 No.23

이 논문에서는, 아직 학계에 잘 알려지진 않았지만 양명학 연구사에서 매우 중요한 인물로 보이는, 金源極(1871-1927)을 통해서 그가 ‘유교 이해’를 바탕으로 일제강점기이자 근대적 학술이 본격 유입되던 시기를 배경으로 하면서 ‘양명학’을 어떤 방식으로 재해석하고자 했던가를 살펴보고자 한다. 김원극에 대한 소개는 서경석ㆍ김진량 엮음의 『식민지 지식인의 개화 세상유학기』, 최재목의 「日帝强占期 雜誌를 통해서 본 陽明學 硏究의 動向」, 금장태의 『한국 양명학의 쟁점』에 부분적으로 소개되어 있고, 본격적인 연구에 이르지는 못했다. 김원극은 그는 함경남도 永興郡 출신 유학자로, 松南, 春夢, 春夢子, 松南春夢 등의 필명을 사용하여 1908년부터 『西北學會月報』, 『太極學報』, 『大韓興學報』 등에 많은 다양한 글을 싣고 있다. 『태극학보』에는 주필로 활동하였고, 西北學會에서는 副總務로 활동하던 중 1909년(明治四十二年) 11월 11일 伊藤博文 被擊事件 嫌疑者로서 眞相調査를 받았으며 1910년에는 朴殷植에 이어 『서북학회월보』의 주필을 맡았던 것으로 보인다. 『동아일보』(1934년 11월 29일자) 기사에 따르면 「한학과 경제학을 겸비한 정치객이었던 바 그 외에도 문맹퇴치에도 노력하여온 드문 지사이었던 바 지난 소화 2년 8월 56세를 일기로 세상을 떠났다」고 되어 있다. 김원극은 유교를 1910년대 당시의 서세동점, 약육강식의 세계사적 현실에 맞도록 근대적, 실천적으로 이해할 것을 주장하였다. 특히, 그의 개혁적 특성은 이태리 건국 삼걸의 강조하고 그러한 기풍을 한국의 청년들에게 계몽할 것을 기대하고 촉구한 데에서, 아울러 유교를 서구 기독교에 대항할만한 근대적 콘텐츠(교리, 텍스트 등) 및 종교적 체제를 갖추도록 요구한 바에서 잘 드러나 있다. 이 점에서 그는 수구적 보수 유림들과 사고가 많이 다름을 알 수 있다. 김원극은 박은식의 대동교 정신에 동조하는 유교 개혁 쪽에 서 있었다. 그는 유교의 본질은 계승하되 구체적 내용들은 한국의 지금ㆍ여기에 맞는 ‘時中’의 유교를 지향하도록 요구하였다. 그는 유교가 새로운 체제로 개혁하고 나아가서 利用厚生 및 국민ㆍ청년계몽이라는 세계사적 문명에 발맞출 수 있는 학술이어야 함을 적극 강조하였다. 이러한 그의 유교에 대한 관점은 그대로 양명학 이해에도 적용된다. 김원극의 양명학 이해는 「明代諸儒의 學說」과 「王陽明學論」에 잘 드러나 있는데, 먼저 「明代諸儒의 學說」에서는 양명학과 불교의 ‘합일론’을 주장한다. 그러나 이 양명학과 불교의 합일론은, 「王陽明學論」에서는 양명학이 나의 정신을 번롱하여 단순히 悟道를 주안으로 한 禪家와 다름을 지적하고 ‘人倫交際의 道’를 목적으로 한다는 점을 분명히 하였다. 각 학술은 그 세부적 특성을 유지하지만, 큰 틀에서는 합치됨을 말한 것으로 보인다. 「王陽明學論」에서는 근대학문의 한 장르인 ‘倫理學’으로서 양명학을 이해하는데 큰 특징이 있다. 이와 같은 의견은 아마도 1908년 그가 일본에서 유학을 하며 얻은, 당시 일본에서 유포되고 있었던 최신의 양명학 지식에 힘입은 바가 크다고 추정된다. 그렇다 하더라도 당시 한국적 상황에서 근대적 학술체계로 전통사상을 이해하려 했다는 점을 특징으로 볼 수 있다. 이것은 양명학이 근대적 학문에 어울리는 특징이 있음을 평가하고자 했음을 인정해도 좋겠다. 김원극이 구상한 「倫理?」으로서의 양명학은 주체성과 능동성을 갖고 있으면서 ‘人倫交際의 道’로서 실제 사회에서 실용성을 갖춘, 化學ㆍ物理學ㆍ金石學ㆍ地質學등의 제 학문과 대등하게 내세울 수 있는 ‘인륜의 학문’(=윤리학)이었다. 다시 말해서, 1910년대의 한국에서, 외국의 신지식을 수용하고, 거기서 힌트를 얻어, 양명학을 근대적 학술로서 재해석하고자 했던 노력이 당시의 여러 양명학 연구가와 비교해 볼 때 큰 특징점으로 평가할 수 있을 것으로 본다. This study focus on Kim Wongeuk(金源極. 1871-1927)’s Yangmyonghak(陽明學), especially, through reexamining his the famous two articles, Myongdaejeuhakseol (the Neo-confucian’s theories in Ming dynasty of china. 明代諸儒의 學說) and Yangmyonghakron(Essay on Yangmingxue. 王陽明學論). Kim Wongeuk is a man unknown to fame to us till now. But his Yangmyonghak (陽明學), during the Japanese imperialism era in modern korea, is very important to know what is the characteristic of Modern Korea. He studied at Japan for a number of years, and so he had many information about Modern knowledge on sciences and academism in Japan. Based on this, I think, most of his knowledge on Yangmyonhak(陽明學) is also from modern japanese academic, scientific research information, such that modern japanese youmeigaku (Yangmyonghak, 陽明學) by Inouetetsujirou(井上哲次?)’s Youmeigaku-notetsugaku(陽明學派之哲學), Takasetakejiro(高?武次?)’s Ouyoumeisyouden(王陽明詳傳), and the Youmeigaku(陽明學) edited by Higasikeiji(東敬治). The most korean thought’s knowledge and action in Yangmyonghak(陽明學) are from these modern japanese. Kim Wongeuk try to define Yangmyonghak as Oriental ethics. And he think the Yangmonghak is one with the Buddhism. His the definition and interpretation on Yangmonghak are does not correspond with the original. an orthodox method. Most people in Joseon dynasty and modern Korea criticize the Yangmyonghak are very like with Buddhism, but it is a distinguishing mark that Kim Wongeuk take an active a point of view the two are fusing with.

1930년대 조선학(朝鮮學) 운동과 ‘실학자(實學者) 정다산(丁茶山)’의 재발견

최재목(Choi Jae-Mok) 연세대학교 강진다산실학연구원 2012 다산과현대 Vol.4,5 No.-

This paper is study on the meaning of rediscovery of Dasan Jeong Yak-yong in 1930"s japanese imperialism era of modern korea. In 1935, Jeong In-bo, An Jae-hong and Choi Ik-han, with the 100th anniversary of the death of Dasan Jeong Yak-yong as a moment, begin the movements of Josonhak(Joseon Studies) that is entirely different as before. The Josonhak means that is one of the indigenous, traditional, characteristic studies for Korea, by and of the korean against japanese imperialism. The Josonhak, starts area studies in the beginning, for example in Choi Nam-seon, but it becomes to be different much in the period of movements of Josonhak. Jeong In-bo, An Jae-hong and Choi Ik-han publish a slogan Dasan Jeong Yak-yong who is the most prominent figure succeed to the intellectual line of Silhak from Bangye Yu Hyong won and Sungho Lee Ik, in the Joseon intellectual history. Then they can appropriate a new view point for nation and world in Joseon under japanese imperialism era. The other hand, Dasan Jeong Yak-yong" Silhak inherit the traditional intellectual heritage Sil(實), Silsim(實心) in korean Yangmyonhak. We can see the process of intellectual move from Yangmyonhak to Silhak. By this they seeks the best way of their own"s against the cultural, intellectual violence of imperialism under that situation. The Josonhak movements with the 100th anniversary of the death of Dasan Jeong Yak-yong, so to speak, grope in the dark between nation and world under japanese imperialism era.

범부(凡父) 김정설(金鼎卨)의 『풍류정신(風流精神)』에 대한 검토

최재목(Choi Jae-Mok),정다운(Chung Da-Un) 동북아시아문화학회 2009 동북아 문화연구 Vol.1 No.20

The purpose of this article is to study thought of Kim, Jeong-Seol. His thought appeared to his hook An Liegant Spirit(『風流精神』). An Llegant Spirit(『風流精神』) was made after he died, and it was called His main text with A story cf The Flower Man(『花郞外史』). This hook has a different writing 4 papers. The papers are The Flower Man(「花郞」), A though of Choe, jae-woo(「崔濟愚論」), A though of Yin and Yang(「陰陽論」), Chweseong Kim si-seup 「贅世翁 金時習」). And as well as the purpose of these papres, there are different form. However, the core of this article is 'The Harmony(調和)'. This 'The Harmony(調和)' is read again in today's life history It is difficult to find his thought through 『An Llegant Spirit(風流精神)』. But the new approach to text is needed

일제강점기(日帝强占期) 잡지(雜誌)를 통해서 본 양명학(陽明學) 연구의 동향

최재목 ( Jae Mok Choi ) 동양철학연구회 2008 東洋哲學硏究 Vol.55 No.-

This is an introduction on Yangmyonghak(陽明學) on the journals during the japanese imperialism era in modern korea. And with it, I also introduce the theory of Yangmyonghak in Jijae(至齋) Yangmyonghakseol(陽明學說) and Haeak`s Haeakumunjib(『海岳文集』). Through these journals ets, we can see what are a striking differences of Yangmyonghak(陽明學) during the Japanese imperialism era in modern korea. It is from modern japanese academic, scientific research information, such that modern japanese youmeigaku(Yangmyonghak, 陽明學) by Inouetetsujirou(井上哲次郞)`s Youmeigaku-no-tetsugaku(陽明學派之哲學), Takasetakejiro(高뢰武次郞)`s Ouyoumeisyouden(王陽明詳傳), and the Youmeigaku(陽明學) edited by Higasikeiji(東敬治). The most korean thought`s knowledge and action in Yangmyonghak(陽明學) are from these modern japanese. And so they copy it and practice faithfully in korea, moreover they enlighten the public against the japanese imperialism era.

퇴계상(退溪像)의 변모 -초상화(肖像畵)를 통해서 본 선비상(像)의 변천에 대한 시론(試論)

최재목 ( Jae Mok Choi ) 퇴계학연구원 2011 退溪學報 Vol.130 No.-

Until now, the Toegye Yi Hwang(1501-1570)` Chosanghwa, a portrait, is not found. So today, we usually imagine Toegye` shape really so through the 1,000 won bill`s, created by a modern painter Hyeon Cho Lee Yutae(玄艸 李惟台). However, a few years ago I discovered that was a new portrait of Toegye, is made by someone during Japanese Ruling Era of Korea. Then I wrote a paper. titled A Study on Tyoegye`s Portrait of Korea in Toegyehaknonjip. However, I recently have knew, in addition to this, a new two portrait of Toegye of Joseon Dynasty and modern era are existed in our country. So I decide to to improve them on the basis of these data. In addition, I think, through these portraits of Toegye reconsider a Toegyesang, Toegye image, as a Sonbi(士, a true confucian gentleman) in korean confucian context. This paper is written in awareness of these issues. Catching how to transform the image of Toegye, through portraits of Toegye, is very meaningful work, apart from studying the text of Toegye who is left. We know, In the period of our modern and contemporary, in political and social context, had needed to be established a new Toegye image for the public enlightenment, education, and governance. As shown in this paper, Toegye portrait of that era had asked each of imagination and ideology is reflected in it. So there is no one fixed Toegye image, but Toegye image have produced depending on the situation of our country. Toegye image, in common, through the Joseon Dynasty, modern, contemporary, was a senior Confucian scholars(國老) who represents Korea society. However, the image portrayed in the Joseon dynasty and modern times are hardy dignified appearance. On the other hand, we feel the image as a weakness scholars. Such this, Toegye creation of the image is currently underway, is not done. Toegye images as Sonbi, so called a true gentleman in Korea, still open in the door to whatever is new.

퇴계의 양명학관에 대하여 - 퇴계 독자적 심학 형성 과정에 대한 일시론 -

최재목 ( Choi Jae Mok ) 퇴계학연구원 2003 退溪學報 Vol.113 No.-

영남 유학의 현대적 조명 : 퇴계 산림 은거의 현대적 의미

최재목 ( Jae Mok Choi ) 동양철학연구회 2003 東洋哲學硏究 Vol.33 No.-

The aim of this paper is to argue Yi Toegye(李退溪. 1501-1570)`s rural life(Shanlim-Ungeo. 山林隱居) in Toegye(退溪) village and suggest what vision for us in now days. Yi Toegye, one of the famous Neo-Confucian scholar in Chosun dynasty try to keep the rural life style with the idea of traditional Neo-Confucian and cultivate his own mind and body in nature. He, through out the rural life in Toegye village, realized the nature is the very living truth, and it is just a canonical text.

수행적 글쓰기, 치유적 글쓰기 - ‘잡(雜)’ 다시 읽기 -

최재목 ( Choi Jae-mok ) 성철사상연구원 2000 백련불교논집 Vol.10 No.-

「凡父文庫」를 통해서 본 凡父金鼎卨의 東洋學지식의 범주

최재목 ( Jae Mok Choi ),이태우 ( Tae Woo Lee ),정다운 ( Da Un Jeung ) 충남대학교 유학연구소 2008 유학연구 Vol.18 No.-

This is a study on the relation between Bombu Kim Jeongseol(凡父 金鼎卨, 1897-1966)`s Oriental studies and 「Bombumungo(凡父文庫)」. The 「Bombumungo」 is Kim`s collection of books during his lifetime, which had found in Yeungnam University Library by donation of Kim Jeongseol`s son since 1974. Kim Jeongseol, who was the first dean of the Gelimhaksuk(鷄林學塾) of Geongju, is always in everyone´s mouth as a potential genius. He, under Japan`s colonial rule of Korea, he went to Japan and studied at Touyo University and Tokyogaikokugogakkou of tokyo. And he also studied as an irregular student at Tokyo and Kyoto University. He, moreover, after this, teaches as a part-time lecturer or an honorary professor at Tenri University and Hiezansenshugakuin of Japan as well as Bulgyojeunganhaklim of Korea. As like this, internal and external in those days, he has a name for his great learning. He is widely informed such as oriental and occidental philosophy, and history, politics, linguistics of korean and so on. In other words, he covers a wide area as well as his reading also reach everywhere. The 「Bombumung」reveals a cross section of Kim`s category of knowledge above-mentioned, specially in oriental studies.

왕양명(王陽明)과 퇴옹(退翁)의 심성론·수행론 비교 -퇴옹의 양명학 논의를 단서로 한 시론(試論)-

최재목 ( Choi¸ Jae-mok ) 성철사상연구원 2020 퇴옹학보 Vol.17 No.-

This paper aims at studying the mind and performance theory comparatively between Wang Yangming and Toeong Sungchol. Wang Yangming, one of the well known Neo-confucian thinkers during the Ming Dynasty in China, is famous for his understanding of the mind called Shim Hak, while Toeong Sungchol, one of the most famous Seon masters in contemporary Korea, leaves a rich legacy of Korean Seon contemplative meditation tradition especially in the Sudden Awakening and Sudden practice. Both Yanming and Toeong, having accomplished their awakening of the mind, started to establish their theory of the mind by philosophically theorizing, systematizing, and storytelling on the basis of their awakening experience. Interestingly there are similar patterns on their way of thinking on the mind and its performance. First of all, both are in favor of the Sudden Awakening and Sudden Practice. They both dedicated their life on systematizing as well as philosophically theorizing this perspective on the process of awakening or enlightenment. Secondly, both are in favor of the innate goodness of the individuals. While Yanming was following along with the Confucius theory of self suggested by Mencius, Toeong was agree on the Buddha-Nature theory meaning every living creatures have capability to become awakened. Thirdly, while Yangming preferred naturalistic as well as literalistic attitude on discipline, Toeong adhered to strict, solemin, and pious attitude on discipline. Fourthly, Yangming opened a path for radical dissolution of the conservative Neo-Confucianism, whereas Toeong initiated a mind practice on inner purity among the conservative Korean Buddhists. Lastly, there are differences in their understanding of the mind and its performance. While Toeong was silent the discussion on the mind, Yangming caused lots of debate on diverse understanding of the mind in terms of its developments.