退溪 李滉의 詩學 思想 硏究 : 『梅花詩帖』을 中心으로 = A study on Toegye Lee Hwang's thought on poetics

다국어 초록 (Multilingual Abstract)

Toegye Lee Hwang was our country's best Confucian scholar who tried to restore his nature with 'respect' as a means of self-discipline during his lifetime, achieve the unity between heaven and man and reach the state of a saint. Reaching the stage of sympathizing with nature in his later years, he expressed his own moral spiritual world through his work called A Collection of Japanese Apricot Blossom Poems.
The purpose of this thesis is to look into his view of poetry and spiritual world through his view of Japanese apricot blossom.
His poems resulted from his expressing a moralist's philosophical thought by fusing it into them. He wrote a composition or poem thinking that 'a poem is the same as, that is, its poet'. And he was constructing his own peculiar poetic world with the contents of implementing the meaning of life in his later years.
He excluded Buddhism and Lao-tzu superficially as a Confucian. But judging from the authentic precedent he wrote in his poems, he innumerably quoted stories related to Chuangtzu or Taoist hermits with supernatural powers through a medium of 'Japanese apricot blossom'.
When we explore his poems in the aspect of material, what is definitely noteworthy is his continuous interest in and love for Japanese apricot blossom. He passed away in jeongchim (main room where ancestral rites were conducted) at the tenth hour among the Twelve Hours on the day of the 38th binary term of the sexagenary cycle early in the twelfth month on the lunar calendar in the winter when Japanese apricot blossom came into bloom. On the morning of the day when he passed away, he ordered someone to 'water' the Japanese apricot blossom he had raised in a flowerpot. It was his last will.
In his poems about Japanese apricot blossom, he not only personified it but also formalized it as an object of spiritual sympathy by providing it with character beyond a close friend. It shows that his moral philosophy had been developed up to the stage of sympathizing with natural objects.
Such poetic thought of his is based on the characteristics of philosophical ideas including the theory of the "basic principles" and the "atmospheric force" of nature, the theory of mentality and the theory of moral culture, which means, that is, the thought that all things become one and a way to human perfection.
Nature recognized by Confucianism is connected not only with one's parents' lives but also with one's own life, one's brothers' lives and further the lives of all things, which results in cosmic and natural laws being regarded as rules for man to have to follow.
It is because man, cosmos and nature are the same in nature since they are all composed of the sum of the "basic principles" and the "atmospheric force" of nature. Thus, Toegye emphasized that children should be dutiful to their parents in everything, that brothers should be fraternal to one another, that one should take precautions against personal mind by particularity, exclusiveness and concentration and that one should distinguish the public from the private.
His moral philosophy means the solemnity before the nature which unchanged principles said by the sages dwelt in. Such thought results in sublimating all natural objects including Japanese apricot blossom beyond close friends.
His theory of moral culture clarified the source of human nature by blocking distracting thoughts having the nature not distorted with respect as a means, achieved the unity between heaven and man and presented ethical grounds to human society.
Through A Collection of Japanese Apricot Blossom Poems, he stressed the importance of awareness of nature and restoration of humanity. Through a natural object called Japanese apricot blossom, he presented an indicator of 'an image of true man'.

국문 초록 (Abstract)

退溪는 平生 동안 '敬'을 修行의 手段으로 本性을 回復하고 天人合一을 이루어 聖人에 이르고자 했던 우리나라 最高의 儒宗이었다. 그는 晩年에 自然과 交感을 나눌 수 있는 境地에 이르러 『梅花詩帖』이라는 作品을 통해 自身의 道學的 精神世界를 吐露하고 있다.
本 論文의 目的은 退溪 李滉의 梅花觀을 통해서 그의 詩觀과 精神世界를 들여다보고자 함이다.
退溪의 詩는 道學者의 哲學的 思想을 詩에 鎔解하여 表現한 詩다. 그는 ‘詩는 곧 그 사람과 같다’라는 생각으로 文章을 짓거나 詩를 지었다. 그리고 晩年에 이르러 삶의 意味를 具現하는 內容으로 그만의 獨特한 詩 世界를 構築하고 있다.
退溪는 儒學者로서 表面的으로는 佛敎와 老子를 排擊하고 있지만, 詩에서 쓴 典故를 보면 '梅花'라는 媒介體를 通하여 莊子나 神仙들에 關聯된 이야기를 수없이 引用하고 있다.
退溪의 詩를 素材的 側面에서 살펴볼 때, 단연코 눈에 띠는 것은 梅花에 대한 持續的 關心과 사랑이다. 退溪는 매화가 피는 겨울 섣달 初旬, 辛丑日 酉時에 正寢에서 運命했다. 그는 운명하던 날 아침, 기르던 盆梅에 ‘물을 주어라’라고 命했다. 이것이 퇴계의 마지막 遺言이다.
그의 梅花詩에는 매화를 擬人化에 그치지 않고 知己 以上의 人格을 附與하여 靈的 交感의 對象으로 形象化하고 있다. 이는 退溪의 道學이 자연물과 交感을 나눌 수 있는 境地에 까지 발전되었음을 보여주는 것이다.
이러한 그의 詩 思想 속에는 理氣論, 心性論, 修養論을 包含한 哲學思想의 特徵들을 바탕으로 하고 있으며, 이는 곧 萬物一體 思想을 意味하는 것인 同時에, 人間完成의 길을 의미한다.
儒學에서의 自然에 대한 認識은 자연은 父母의 生命뿐만 아니라, 自身의 생명, 兄弟의 생명, 나아가서 모든 萬物의 생명까지로 이어져, 宇宙 · 自然의 理法은 人間이 따라야 할 準則으로 看做된다.
이는 人間이나 宇宙 · 自然이 모두 理氣의 合으로 이루어져 있기 때문에, 그 本性에 있어서도 서로 같기 때문이다. 따라서 퇴계는 모든 일에서 父母에게 孝道를, 兄弟 間에 友愛를 强調하고, 精一하고 執中하여 私事로운 마음을 警戒하며, 公과 私의 區別을 强調하게 된다.
그의 道學은 聖賢이 말씀하신 변치 않는 理致가 깃든 자연 앞에 嚴肅해 지는 것이며, 이러한 思想은 梅花에 局限된 것이 아니라, 모든 自然物을 知己 以上으로 昇華시키게 되는 原因이 된다.
退溪의 修養論은 敬을 手段으로 本性이 歪曲되지 않게 雜念을 遮斷하여 人間 本性의 根源을 밝혀 天人合一을 이루고, 人間社會에 倫理的 根據를 提示하는 것이다.
退溪는 『梅花詩帖』을 通하여 自然의 대한 認識과 人間性 回復의 重要性을 强調하고 있다. 퇴계는 매화라는 자연물을 통하여 '참다운 人間像'의 指標를 提示하고있는 것이다.

목차 (Table of Contents)

• Ⅰ. 序論 1
• 1. 硏究目的 1
• 2. 硏究範圍와 方法 3
• Ⅱ. 退溪 詩學의 思想的 背景 6
• 1. 形而上學的 自然觀 14
• 2. 自然과 人間學 19
• 3. 自然과 心性修養 26
• Ⅲ. 退溪詩의 道學的 性格 43
• 1. 道學的 眞理 追求 43
• 2. 社會的 正義實現 51
• 3. 萬物一體的 삶의 具現 55
• Ⅳ. 退溪 梅花詩의 美學的 特性 64
• 1. 梅花의 特性과 象徵美 66
• 2. 梅花詩를 通한 人間美 73
• 3. 梅花詩의 出世俗的 超越美 83
• Ⅴ. 結論 91
• 參考文獻 95
• ABSTRACT 99