明齋 尹拯의 哲學思想 硏究

다국어 초록 (Multilingual Abstract)

Yun-Jeung(MyeongJae, 1629∼1714), a considerable person from late 17th to early 18th in the faction politics period, was then called a classical scholar(山林)as he lived in seclusion all his life, not being in government service. He was also called ‘the faceless minister’, as he didn’t enter government service in spite ofrepeated royal summons, and was respected as an opposition figure. His family was from Seoin(西人) and his father, Yun Seon-geo, was in discord with Song Si-yeol, resulting in breaking with him. That was regarded as the cause of conflict between Noron(老論) and Soron(少論). Despite of living in seclusion, he became the leader of Soron(少論) and had much influence on the academia then.
There are some different views on Yun-Jeung’s study, resulting from his complicated background. He studied Neo-Confucianism faithfully. Because of HagokJeongJedu(1649∼1736), a student under him, and his Mu-sil(pragmatic efforts, 務實) academic tradition focused on Sil-sim(realistic mindedness, 實心), he was sometimes evaluated as academic tradition of Yuk Wang(陸王學風). He had profound knowledge of Studies of Rite(禮學) and left much academic legacies as well. It is thought that MyeongJae’s academic complicity was from many relationships between teacher and pupil which had influenced him.
Examining closely existing research trends on Yun-Jeung’s thoughts on philosophy, they were mainly focused on a party spilt of Noron and Soron, that is to say the enmity between Song Si-yeol and Yun-Jeung. As an origin of his study was also complicated, it is focused on proving the identities of three studies, Neo-Confucianism trend, Practical Science trend and Practical Ethics trend. However, the domain of Practical Science trend is absorbed in Neo-Confucianism trend because of the similarity of reasons, and consequently his academy is divided into two domains-Neo-Confucianism trend and Practical Ethics trend. His mention of the theory of Li-ki(理氣) Myeongjaeyugo(明齋遺稿) was not far from JuJa and Yulgok’s theory of Li-ki(理氣). So in spite of the difference in approaches and the understanding of Yun-Jeung, academic context in Confucianism of Yun-Jeung must be considered as being directly based on Neo-Confucianism. The characteristics of Yun-Jeung’s thought on philosophy showed that it was not generally far from the theory of JuJa and Yulgok but maintained Yulgok’s theory of Gibalildo(氣發一道) with much interest in the theory of Insimdosim(human mind and moral mind, 人心道心), and admitted the force of Woogue’s argument that separated the mind(心) from neutral mind which had to intermit the pure heart. So it is thought that Yun-Jeung interpreted Yulgok’s theory autonomously. But it can be identified as the School of Woogueon the grounds that it emphasized Learn and Practice(體得實踐) with central idea, the Respect(敬), and showed Mu-sil(pragmatic efforts, 務實) academic tradition setting emphasis on Sil-sim(realistic mindedness, 實心), Sil-gong(real efforts, 實功), Sil-deok(sincere virtue, 實德) unlike theoretical academic tradition of Yulgok’s direct line. It’s the character of Ga-hak(Studies of Family, 家學) as well. Because Mu-sil(pragmatic efforts, 務實) academic tradition of Yun-Jeung is considered having been originated from Seong Hon and passed over by Yun Seon-geo.
From this point of view, Yun-Jeung’s thought on philosophy can be evaluated as the definitiveness of the identity of the School of Woogue that was claimed to advocate by Yun Seon-geo.Confucianism of Yun-Jeung can be evaluated to be distinguished from the academia of Noron as well.

목차 (Table of Contents)

• Ⅰ. 序論 1
• Ⅱ. 生涯와 學問 淵源 4
• 1. 家系와 在野의 삶 4
• 2. 師承關係와 學問淵源 7
• Ⅲ. 尹拯의 性理學 11
• 1. 理氣論 11
• 2. 心性論 18
• 3. 修養論 27
• Ⅳ. 尹拯의 禮學思想 51
• 1. 禮書의 著述과 禮學活動 51
• 2. [疑禮問答]과 禮學思想 55
• Ⅴ. 尹拯의 務實思想 68
• 1. 務實思想의 淵源 68
• 2. 實心, 實功, 實德의 務實思想 72
• Ⅵ. 尹拯의 經世思想 81
• 1. 現實認識과 人主의 一心 81
• 2. 愛民意識과 經世論 83
• Ⅶ. 結論 90
• 參考文獻 98
• ABSTRACT 101