다산 정약용의 실천윤리적 『대학』관 = Dasan JEONG Yag Yong's Viewpoint of Practical Ethics on The Great Learning

다국어 초록 (Multilingual Abstract)

Dasan Jeong Yak-yong (1762-1836) is not only a prolific writer of practical learning(實學) but also a representative thinker in the history of Korean thought. He is an eminent thinker and politician in that he left behind more than five hundred volumes of extensive writings in various fields such as classical learning, politics, economics, literature, and science.
Jeong refutes Zhu Xi’s claim on who the real author of the Great Learning(大學) is as described in its annotation, not to mention controversies over the title of the Great Learning itself, the target audience of this book, and its purpose as the “learning of great man” (大人之學). This implicitly intimates that Neo-Confucianism has failed in succeeding the orthodoxy of Confucian school.
Criticism of Zhu Xi is a criticism of Neo-Confucianism, and this ultimately has the effect of leading to a criticism of the Chosun upper class, and as such, this was used as one of the ways to reform the socio-political contradictions of the kingdom.
Insofar as “illustrating the illustrious virtue”(明明德) is the most pivotal point of the Great Learning, Zhu Xi and Jeong Yag Yong interpret “illustrious virtue”(明德) in different ways: For Zhu Xi, “‘illustrious virtue’ is the innate brightness of one’s nature.” Jeong Yag Yong, on the other hand, explains it as filial piety(孝), brotherly devotion(弟), and parental love(慈), which not only set the foundation for his thought in relation to practical ethics but also enable us to discern his view on the Great Learning. In particular, Jeong Yag Yong’s critical stance towards Zhu Xi’s insistence on including the Great Learning as part of the orthodox Confucian canons begins with the different exegeses on “illustrating the illustrious virtue.”
By interpreting “illustrious virtue”(明德) and “loving the people”(親民) as filial piety(孝), brotherly devotion(弟), and parental love(慈), Jeong　Yag Yong is refusing to accept Zhu Xi’s theoretical and abstract metaphysical interpretation that focuses on the doctrine of “nature is principle”(性卽理). As for “resting in the highest excellence”(止於至善), while making clear his position on practical ethics as represented by filial piety(孝), brotherly devotion(弟), and parental love(慈), he criticizes Zhu Xi’s interpretation by portraying the fullest achievement of “illustrating the illustrious virtue” and “loving the people” as “resting in the highest excellence.”
On the interpretation of “investigation of things and extension of knowledge”(格物致知), Zhu Xi puts emphasis on its theoretical construction while Jeong Yag Yong focuses on its practical aspects. This indicates that the latter’s thoughts on practical learning and practical ethics grounded on his philosophical ideas are based not on cogitation or words but on putting them into practice.
Jeong Yag Yong makes attempts to reform the reality he faced in his view of the Great Learning. When that ambitious attempt fails and results in political frustration, he incorporates in Impartial Discussion on the Great Learning(大學公議) his desire for the national and social tasks of the times to be realized by successive generations. The unique characteristics of Jeong Yag Yong’s commentary on the Great Learning may be explained from this aspect.

목차 (Table of Contents)

• Ⅰ. 서론 1
• 1. 연구목적 1
• 2. 연구범위 3
• Ⅱ. 丁若鏞철학의 학문적 배경과 西學과의 관계 5
• Ⅲ. 『大學』의 기원과 정약용의 저술 8
• 1. 『대학』의 기원 8
• 2. 『대학강의』와 『대학공의』 저술 10
• Ⅳ. 『대학』에 대한 전반적 관점의 차이 13
• 1. 『대학』의 명칭과 교육대상 13
• 2. 『대학장구』 보망장(補亡章)의 부정과 고경(古經)의 복원 17
• Ⅴ. 『대학』 3강령의 실천윤리적 해석 23
• 1. 明德은 孝·弟·慈 23
• 2. 효·제·자에 의한 親民 30
• 3. 윤리의 실천인 止於至善 36
• Ⅵ. 『大學公議』의 새로운 구도 42
• 1. 3강령설과 1강령설 42
• 2. 8조목설과 6조목설 44
• Ⅶ. 결론 53
• ※ 참고문헌 57