율곡(栗谷) 이이(李珥)의 도교 비판에 기반한 자연재해 인식에 관한 연구 = A study on the perception of natural disasters based on the criticism of Taoism by Yulgok Yi I

다국어 초록 (Multilingual Abstract)

Yulgok Yi I criticizes Taoism’s immortal theory and macrobiotic hygiene, starting from the position of ‘substantial principal[Shil Li]’. In addition, he refuses to write ‘a written prayer written on blue paper[(Qingci]’, which is used for Taoist rituals in Manisan Mountain under the order of the king. This refusal to write about ‘a written prayer written on blue paper’ contains Yi I’s view of natural disasters. First, let‘s take a look at the core of the criticism of Taoist ‘imortal theory’ and ‘macrobiotic hygiene’ presented by Yi I. The criticism is the difference between ‘establishing the right destiny’ presented by the saint of Confucianism and ‘be an immortal’ in Taoism, ‘wanting to live in disgrace and not die when you have to’. The core of this is a life that conforms to the so-called rationality that follows the unchanging nature of the ‘heavenly way’ claimed by Confucian scholars.
Second, There are two main reasons why Yi I refused to write ‘a written prayer writing on blue paper’, a ritual of Manisan Taoism. One refuses to write ‘a written prayer on blue paper’, citing the so-called authenticity, saying that it does not fit the position of ‘adjective official’ or ‘manager giving lectures on Confucian scriptures’. The other is that it is wrong that does not conform to Confucian ritual. What is commonly applied to these two reasons for rejection is the sense of heresy rejection that Taoist rituals correspond to ‘offending the right’. In conclusion, it is said that wages who know that such Taoist rites are contrary to the degree will not be performed according to customs. Accordingly, it emphasizes reform politics to restore the politics practiced in ancient China. In this respect, it is worth noting that the method of overcoming Yi I suggested while diagnosing the cause of the natural disaster was different from the method of performing Taoist rites. The ‘a written prayer writing on blue paper’ in the dynasty era is closely related to natural disasters, which specifically suggests ways to overcome them through ‘discipline themselves and govern others’. This is a key reason for Yi’s refusal to write ‘a contemporary message writing on blue paper’ ordered by the king. Yi I argues that natural disasters should be used as an opportunity to rule the country in difficult times when natural disasters occurred through the paradox of ‘a sign of heaven’s love for the king’ and further promote political reform. This argument corresponds to the reason for promoting empathy with heaven through human effort and will. This view presented by Yi I contains the political philosophy that the Joseon king was ordered by heaven. To question what effect is actually useful when performing Taoist rituals that fall under the wrong ritual, to which the emperor refused to write ‘a contemporary message writing on blue paper’, defining extreme natural disasters as heavenly love for wages, suggesting ‘discipline yourself and governing others’ as a way to overcome natural disasters. Emphasizing the necessity of reform, etc, contains Confucianism’s monarchism, political theory, and training theory. Yi I I criticized the Taoist ‘imortal theory’ and ‘macrobiotic hygiene’ from the perspective of ‘substantial principles’ and refusal to write ‘a written orayer on blue paper’ under the order of the king was an event that demonstrated that Joseon Dynasty society has now entered a ‘country of Neo-Confucianism’ based on heresy.

참고문헌 (Reference)

1 김성환, "한국 道觀의 철학사상사적 연구(Ⅱ) : 중세편" 한국도교문화학회 19 : 29-72, 2003

2 이기용, "율곡의 자연이해와 天人交與" 율곡학연구원 (10) : 2000

3 장승구, "율곡의 감응론(感應論) 연구" (사)율곡학회 45 : 5-31, 2021

4 이종성, "율곡과 노자 : 순언에 관한 철학적 모색" 충남대학교출판문화원 2016

5 정빈나, "율곡(栗谷)의 천인관계론에서 나타난 인간의 위상에 관한 고찰" 한국유교학회 (66) : 93-116, 2016

6 황의동, "율곡 이이" 예문서원 2002

7 황의동, "율곡 사상의 체계적 이해 1(성리학편)" 서광사 1998

8 "국역 율곡집" 민족문화추진위원회 1968

9 "국역 율곡전서(Ⅰ~Ⅶ)" 한국정신문화연구원 1987

10 고려대학교 한국고전국역위원회, "국역 율곡성리학전서" 고려대학교 출판부 1961

11 金澈雄, "고려시대의 道敎" 경인문화사 2018

12 조민환, "韓國 道敎史의 靑詞에 나타난 絶對者 認識" 한국도교문화학회 53 : 141-174, 2020

13 李珥, "醇言"

14 "經書" 成均館大 大東文化硏究院 1999

15 손흥철, "栗谷의 太極論 硏究" (사)율곡학회 36 : 37-76, 2018

16 李珥, "栗谷全書(한국문집총간본)" 한국고전번역원

17 "朝鮮王朝實錄"

18 卞季良, "春亭集(한국문집총간본)" 한국고전번역원

19 "承政院日記"

20 "太祖實錄"

21 徐居正, "四佳集(한국문집총간본)" 한국고전번역원

22 "十三經經注疏" 中華書局 1980

23 김우형, "『經筵日記』에 나타난 율곡의 災異觀" (사)율곡학회 18 : 59-85, 2009

24 곽신환, "1583년의 율곡 이이" 서광사 2019