퇴계 이황의 죽음관 연구 = Toegye Yi Hwang’s View of Death

다국어 초록 (Multilingual Abstract)

Ph. D. Thesis

Toegye Yi Hwang’s View of Death

Jeong Yeon Yi

Department of Philosophy
Graduate School
Yeungnam University
（Supervised by Professor Dr. Choi Jae-Mok）


Abstract

This study attempted to investigate what view of death Toegye had and how it was reflected in his life and dying process. For the study, the researcher examined Toegye Yi Hwang's view of death, mainly focusing on records of his life, such as Gaseo（『家書』） and ＂Bongseon（「奉先」）＂ ＆ ＂Jamyeong（「自銘」）＂ from Eonhaengrok（『言行錄』）. The researcher also studied his dying process and those of other people in Gojonggi（「考終記」）. His view of death was compared with those of Joseon's classical scholars, including Jeompiljae Kim Jong-jik（1431~1492） from the previous period and Yulgok Yi Yi（1536~1584） from the contemporary period, in their writings on death, to identify the characteristics. Toegye's passing was also compared with that of Joseon's Confucian scholars, such as Daesan Yi Sang-jeong （1711~1781）, who continued his scholarly lineage, to examine the characteristics and philosophical significance of Toegye's dying.
Before Toegye's view of death, the study investigated Confucian views of death, which seemingly affected those of the nobility during the Joseon period. In Original Confucianism, a condition influenced the formation of Confucian scholars' views of death in Joseon. It is the view of death asking how one can know death when one does not know life[未知生焉知死]. Another is moral death that emphasizes the realization premised on death. The next one is the view that death is Heaven's will[天命]. In New Confucianism, death is interpreted in more realistic and logical ways. Death is rest. People complete their human duties and rest in death. For a logical interpretation of a memorial service and the view of the afterlife, New Confucianism sees death as the scattering of Yin（陰） and Yang（陽） and the gathering and scattering of Chi（氣）. The same logic is used to interpret death as the separation of soul and body.
Whether it is Original Confucianism or New Confucianism, Confucianism considers Jeongmyeong（正命）, which is death after completing one's human duties, and Gojongmyeong（考終命）, which is death after living out one's natural life and ending life peacefully, a good or desirable death. Confucian scholars would hold the Saibulhu（死而不朽） view of death, which states that people do not disappear after death and continue to communicate with this world. They accepted death as a comfortable rest after living out their natural lives and a change that would connect them to their offspring through a memorial service in the image of Gunjayujong（君子有終）, which means a natural end for a person whose life is over.
Based on this theoretical background, the study examined, compared, and analyzed Toegye's view of death. The results are summarized as follows:
First, his view of death in Gaseo（『家書』） addressed the finiteness of human beings and the pain of loss. Repeatedly experiencing the death of his parents, spouse, children, and relatives, Toegye accepted and expressed the limits of real life and the sorrow of death as it was. He understood death in the order of natural life and lamented over the lack of his virtue. Even so, he continued his expression of mourning and practice of propriety appropriate for his elegance and class as a Confucian scholar. This was not different from the way Jeompiljae（佔畢齋）, the head of Sarimpa（士林派） in the former half of Joseon, experienced and expressed the death of his children, wife, and friends.
Second, death was understood as a process of practicing a filial duty and nature in ＂Bongseon（「奉先」）＂ of Toegye's Eonhaengrok（『言行錄』）. He did not see a memorial service as a formal ritual. For him, a place for a memorial service meant an opportunity for respect, sincerity, response, and mind-body purification. Devotion, in addition to mind-body purification, was a means of cultivating the original mind. This is a dimension slightly different from the fact that Yulgok specifically discussed life-death issues. Toegye puts the practice of mind-body purification and respect before the root or theory of a memorial service.
Third, Toegye's view of death deepened into a philosophical reflection step in ＂Jamyeong（自銘）.＂ He had an insight into moral responsibilities, looking back on his life before his death. He recognized the finiteness of human beings and understood life and death in the process of changing nature. His perception of Seunghwaguijin（乘化歸盡）, in particular, indicates that he understood death as a process of returning to the order of nature rather than extinction. In their Jamyeongs, other Confucian scholars from similar periods wrote about humility, vanity of life, loneliness, and fear of death. In his Jamyeong, however, Toegye discussed living like a decent human being and depicted his departure into a new world. This can be understood as a view of death that accepts life and death as a continuous process.
In his view of death, Toegye perceived life as fulfilling one's moral duties that he should perform as a human being and death as an opportunity for the completion of life and self-examination, while accepting death as a natural part of life. This perception shares consilience with the worldly and moral view of death in Original Confucianism and the view of death that separates the soul from the body in New Confucianism. These findings suggest Toegye's view of death has the following characteristics: first, it has a moral and worldly perception of death; second, it is receptive, conforming to the order of nature; third, it is the Confucian view of death of Saibulhu（死而不朽）; and fourth, it includes a view of ritual propriety fulfilling a filial duty and nature.
Toegye's view of death was based on the Confucian view of life and death, which understood death as a process of completing life and fulfilling human duties rather than an event separated from life. Instead of remaining at the step of understanding death conceptually, he contemplated the meaning of death from a pure human perspective in the process of experiencing the death of his parents, spouse, children, and relatives. He embodied filial duty and propriety through the ancestral ritual formalities and funeral rites. In addition, he understood life and death in the order of nature and saw death as an opportunity to look back and finish human duties rather than a biological end.
A look at his dying moment tells that he practiced this perception of death well. In his Gojonggi, this perception was materialized in his dying attitude. His view of death was not a mere theoretical perception but a living philosophy that penetrated his life experiences ＆ practice, self-examination, and attitude toward self-cultivation. This is supported by five reasons: first, he recognized and accepted his end; second, he maintained his daily life until his death; third, he respected life; fourth, he kept his dignity; and fifth, he requested modest ritual propriety for his death.
His dying process shows how the death process should be. It was a process by which his view of death, formed throughout his life, was realized in his real life. He tried to fulfill his academic responsibilities and human duties even though his condition worsened. He exhibited an attitude of knowing and following the order of Heaven, and this was his practice of Seunghwaguijin（乘化歸盡） that he expressed in Jamyeong（自銘）. This is an embodiment of the Nakcheonjimyeong（樂天知命） attitude mentioned in Confucianism in real life. At the same time, he maintained his dignity and elegance as a Confucian scholar before his death. This aspect of Toegye became a model for future generations of Confucian scholars and served as a standard of dying. The ideological and philosophical basis of his view of death and the way he practiced it in life became an example of human and Confucian scholarly death for future generations of Confucian scholars.
Toegye's dying holds three philosophical meanings: the practice of Confucian cultivation, the materialization of Confucian scholars' perception of death, and the actual embodiment of the Confucian view of death. In the face of death, Toegye was worried about apricot flowers. This shows the practice of Hosaengjideok（好生之德） and depicts a scene of Confucian cultivation, which acknowledges the continuous creation and extinction of all things. He passed away in a sitting position, which is how he practiced Geogyeong（居敬）. This shows that he did not stop his Gyeong study until the last moment. This holds a philosophical meaning of embodying the Confucian view of death in reality. By this, he demonstrated that philosophy is a method to elevate character and put thoughts in order, and a way of cultivation to improve behavior, rather than intellectual play about all things and people in the universe.
The present study differs from previous studies in that it did not restrict understanding Toegye's view of death to particular works of literature or individual thoughts but examined his life experiences, his practice of ancestral ritual formalities, his self-examination, and his dying process in a single continuous flow. This approach verified that his dying was a process of finally revealing his view of life and death formed throughout his life, rather than a mere record of death, and that his view of death and his dying were not separate areas but should be understood as a process of developing and completing a view of death. The study connected his view of death and attitude toward dying into a flow rather than separating them, accordingly holding important meaning.
The study is significant in that it interpreted Toegye's view of death as a practical one penetrating his life and dying rather than a philosophical discussion about death. Previous studies shed light on his Neo-Confucian ideas, cultivation theory, thoughts on the study of propriety, educational ideas, and attitude toward dying in each area. The present study explained the formation and practice of his view of death and the embodiment process of his dying in an integrated manner by connecting and analyzing the records of his death organically.
The study more specifically investigated the understanding of life and death in Neo-Confucianism in Joseon and demonstrated that Toegye's view of death was the practical Confucian view of life and death that penetrated life and death by examining his view of death and dying in an integrated way. The study holds academic significance in that it proposes a possibility of a new interpretation for research on the Confucian view of death and Confucian scholars' view of life and death in Joseon by interpreting the view of death and dying as a process of developing and completing a view of life and death rather than separate topics.
The study, however, has a couple of limitations and proposes some tasks for a follow-up study. First, the scope of materials should be expanded. Second, comparative research should be broadened. Third, there should be intensive research on the connections between Toegye's overall philosophy and his view of death. Future studies will need to analyze further diverse materials from the literature and conduct comparative research on Joseon's Confucian scholars, investigating the common and individual characteristics of Confucian views on life and death. In addition, follow-up studies should investigate the meanings of human beings and life ＆ death understood in Neo-Confucianism of Joseon in a three-dimensional way through a profound inquiry into connections between the principal areas of Toegye's philosophy and his view of death.
In short, Toegye understood death as a process of finally completing his study, cultivation, and human duties that he pursued for his entire life, rather than a mere end of life. In this sense, his view of death and dying makes an important case for how the meanings of life and death, understood in Neo-Confucianism of Joseon, can be created, practiced, and embodied in a person's life. Furthermore, the findings of the study will hopefully provide a basis for expanding research on Confucian scholars' views of death in Joseon beyond the understanding of Toegye's view of death, further contributing to the investigation of Joseon Neo-Confucianism's understanding of human beings and views of life and death more synthetically and assisting in finding a direction for the practice of good death today.

Keywords: Toegye Yi Hwang, View of Death, Confucian View of Death, View of Life and Death, Confucianism, Self-Cultivation, Ritual Propriety, Dying Process, Gaseo（家書）, Eonhangrok（言行錄）, Bongseon（奉先）, Jamyeong（自銘）, Gojonggi（考終記）

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구의 목적과 의의 1
• 2. 선행연구 분석 2
• 3. 연구 범위와 방법 6
• Ⅱ. 유가의 죽음 인식 9
• 1. 죽음과 죽음관 9
• 1) 죽음과 임종 9
• 2) 죽음관의 개념 11
• 3) 죽음에 대한 인식 12
• 2. 유가의 죽음관 14
• 1) 원시유학에서의 죽음관 14
• 2) 신유학에서의 죽음관 21
• 3) 유가의 바람직한 죽음 27
• 3. 소결 33
• Ⅲ. 퇴계의 죽음관 35
• 1. 퇴계의 『가서』에 나타나는 죽음관 35
• 1) 퇴계의 『가서』 활용법 35
• 2) 『가서』에 나타난 죽음 경험과 성찰 36
• 3) 『가서』에 나타난 퇴계의 죽음관 52
• 4) 점필재 김종직의 상실 애도와 비교 53
• 2. 『퇴계선생언행록』 「봉선」에 나타나는 제사관 61
• 1) 유가의 제사관 61
• 2) 『퇴계선생언행록』 「봉선」의 제사 관련 내용 65
• 3) 「봉선」 편에 나타나는 퇴계의 제사관 67
• 4) 율곡 이이의 죽음 사유와 비교 69
• 3. 「자명」을 통해 본 퇴계의 죽음관 73
• 1) 자명의 작성과 활용 74
• 2) 퇴계 「자명」 내용 75
• 3) 퇴계 「자명」에 나타나는 죽음관 78
• 4) 다른 선비들의 자명과 비교 80
• 4. 퇴계 죽음관의 특징 82
• 1) 도덕적이며 현세적 죽음관 83
• 2) 자연의 이치에 순응하는 수용적 죽음관 84
• 3) 사이불후(死而不朽)의 내세관 85
• 4) 효(孝)와 성(誠)을 중시하는 의례관 86
• 5. 소결 88
• Ⅳ. 퇴계의 임종 과정과 그 의미 91
• 1. 퇴계 「고종기」 검토 91
• 1) 고종기의 성격과 의미 91
• 2) 퇴계 「고종기」의 주요 내용 93
• 3) 『퇴계선생언행록』과 『몽재집』의 고종기(考終記) 차이점 100
• 2. 「고종기」를 통해 본 퇴계의 임종 과정 104
• 1) 삶의 마지막을 인지하고 수용함 105
• 2) 죽음의 순간까지 일상을 유지 106
• 3) 생명을 공경하는 태도를 보임 107
• 4) 품위를 지킴 108
• 5) 소박한 죽음 의례를 지향함 109
• 3. 퇴계 임종 과정의 의미 110
• 1) 하늘의 명을 알고 따름 110
• 2) 유학자의 존엄과 기품을 보임 111
• 3) 후대 유학자들의 귀감이 됨 112
• 4. 퇴계 임종의 철학적 의의 119
• 1) 유가적 수양의 실천 120
• 2) 죽음 인식의 구체화 122
• 3) 유가적 죽음관의 구현 124
• 5. 소결 126
• Ⅴ. 결론 128
• 1. 요약 및 논의 128
• 2. 연구의 한계 및 향후 과제 132
• 참 고 문 헌 134
• 영 문 초 록 141