「남계(南溪) 박세채(樸世采)의 예학과 사회 정치 개혁」 -변통(變通), 탕평론(蕩平論)을 중심으로- = 「Namgye Park Se Chae`s Study of Courtesy and Reform of Social Politic System」 -Focused on Byeontong and Tangpyeong-

국문 초록 (Abstract)

이 글은 남계(南溪) 박세채(樸世采: 1631∼1695)와 율곡 이이 사이의 학문적 사상적 연관 관계를 탐색하는 데 목적이 있다. 박세채가 율곡학파의 중추적 학인으로서 율곡학과 지대한 관련이 있다는 인식에서 출발한다. 지금까지의 연구에서는, 박세채가 율곡 성리설에 이의를 표하고 퇴계설에 호의를 가진 것, 실천적 측면에서 우계학(牛溪學)에 경도된 것 등이 부각되어, 그가 율곡학통에서 벗어난 인물로 인식되어 왔다. 본고에서는 부면적(部面的) 인식을 피하고 전체적이고 거시적 관점에서 남계사상에 끼친 율곡학의 영향을 여러 측면에서 고찰하였다. 박세채의 학문적 정치적 입장이 정통 율곡학파와 차이를 보이는 것은 일부에 국한되며, 율곡학파가 후기로 가면서 자체 분화하는 과정에서 자연스럽게 파생된 것으로 이해할 수 있다. 또한 그런 입장은 ‘절충(折衷)’ 두 글자로 학문과 삶을 일관한 박세채의 태도에서 기인한 바 크다. 결과적으로 율곡설이나 율곡학파의 입장과 배치되지 않으면서도 제삼의 입장으로 도출되었다고 할 수 있다. 이 글에서는 ‘예치(禮治)’, ‘변통(變通)’, ‘탕평(蕩平)’ 등을 중심으로 박세채의 사회 정치 개혁사상을 고찰하면서, 그 사상의 연원을 중점적으로 살폈다. 박세채는 성리설에서 우주론과 관련된 것은 대체로 율곡을 따랐으며, 심성론·수양론 등에서는 퇴계 이황과 우계 성혼 쪽에 경도되는 경향을 보였다. 경세론에서는 율곡이 제시했던 정책들을 부연하거나 확대시켰다. 그의 사회 정치사상 가운데 변통론과 예치론, 탕평론은 율곡과 율곡학파의 전통을 충실하게 계승한 것이었다. 이를 보면 박세채의 사상은 성리설에 중점이 있는 것이 아니고, 정치사상, 예학사상, 탕평론 등에 있었으며, 또 그것들이 율곡설에서 지대한 영향을 받은 것이라고 할 수 있다.

다국어 초록 (Multilingual Abstract)

This study is aimed to search out the academic and ideological relation between Namgye Park Se Chae (1631~1695) and Yulgok Lee Yi. This study starts from the cognition that Park Se Chae was the scholar who led Yulgok School and he was quite related with the Study of Yulgok. The existing studies have projected the aspects that he had objection to Yulgok`s Theory of Sung Confucianism and was pond of the Theory of Toigye and that he was inclined to the Study of Woogye in terms of practice, so that he has been recognized as a figure who was out of Yulgok`s academic stem. In this study, however, I avoided such side cognition of Namgye`s idea and investigated the influence of the Study of Yulgok on his idea in the general and macro viewpoints. In this study, I could understand that Park Se Chae`s academic and political viewpoints were different from those of authentic Yulgok School in only few aspects and his idea was naturally derived from Yulgok School as time went by toward the late period of Yulgok School. In addition, such derived idea of his was mainly caused by his life attitude that he kept for his study and life under the word, `Compromise`. As a result, his idea was thought to be derived as a third way that was not against the Theory of Yulgok or Yulgok School. In this study, I looked into his idea for reform of social political system focusing on ‘Yechi (禮治: Courtesy based Governing)’, ‘Byeontong (變通: Smoothly Handling with Flexibility)’ and ‘Tangpyeong (蕩平: Not Inclined to One Side)’ to investigate such ideas of his on their roots. He generally followed Yulgok on the Theory of Universe in his Theory of Sung Confucianism while he tended to be inclined to Toigye Lee Hwang and Woogye Sung Hon in his Theory of Heart, Theory of Personality Training and etc. He added his idea to or extended the policies proposed by Yulgok in his Theory of Political Economy. Among his social political ideas, the Theory of Byeontong, Theory of Yechi and Theory of Tangpyeong succeeded faithfully Yulgok and Yulgok School`s tradition. In this point of view, his idea is thought to be focused on not his Theory of Sung Confucianism but his political idea, Idea of Courtesy and Theory of Tangpyeong, which were all thought to be largely influenced by the Theory of Yulgok.