丁若鏞의 『易學緖言』『鄭康成易註論』 飜譯 硏究 = A Study on Translation of Jeong Yak Yong's Commentary of Jeong Gang Seong on Zhouyi Excerpted from Yeokhakseoeon

다국어 초록 (Multilingual Abstract)

The present paper deals with a research into Commentary of Jeong Gang Seong on Zhouyi (鄭康成易註論) authored by Dasan Jeong Yak Yong (丁若鏞: 1762~1836) and excerpted from his work Yeokhakseoeon (易學緖言) or 'Introduction to the Theory of Zhouyi' in an attempt to investigate his view of Zhouyi. Dasan was a bureaucrat and one of the early pragmatists who accepted the Western thoughts and Catholicism during the later period of Choseon Kingdom. Owner of innovative mindset, he left behind lots of works despite repeated ups and downs in his life course. Zhouyisijian (周易四箋), collection of his view of Zhouyi theories, is, among others, his foremost academic achievement and might be called as his complete compilation of Zhouyi theories, to be summed up as Yeokrisabeob (易理四法) or Four Rules of Zhouyi, the theoretical base of which is rooted in Sangsuyeok (象數易) or Zhouyi Theories of Form and Number in Han Dynasty, China. Dasan once cited Yeokhakseoeon in the introduction of Zhouyisijian, declaring it as his theoretic base and criticizing, on the other hand, representative Zhouyi scholars in the history of Yijing. Included in the preface of Yeokhakseoeon was A Commentary to Lee Jeong Jo's Collection, which was a review of Zhouyijibhae (周易集解), a collection of Li Jeong Jo (李鼎祚) who was a scholar in Tang Dynasty, China and criticized the theories of the Sangsuyeok scholars of Han Dynasty, China. In A Commentary to Lee Jeong Jo's Collection, Dasan claimed that it would be essential to rely on such commentary in order to have a clear grasp of the real feature of Zhouyi, suggesting that his theoretic soil had been nourished on the ground of Sangsuyeok of Han Dynasty. He recognized in part theories of Jeong Hyeon (鄭玄) from a critical viewpoint by inserting Commentary of Jeong Gang Seong on Zhouyi in his book while criticizing that, due to Dogayeok (道家易) of Wang Pil (王弼) who, called a second scholar of Jeonghak (鄭學) as well as progeny of Wang Yangming's philosophy, coexisted with Jeong Hyeon but was opposed to him, proper transition of Zhouyi history was suspended. Moreover, Dasan also asserted in Chu-Hsi Boneuibalmi (朱子本意發微) that there was no difference in his and Chu-Hsi's view of Zhouyi's Sang (象) or Form from the perspective of Zhouyi theory. Chu-Hsi Boneuibalmi is an annotation of Chu-Hsi's Zhouyiboneui (周易本義) and had been used as textbook at government schools of Yuan, Ming and Ching Dynasties in China for over six hundred years.
Zhouyi (周易) or The Book of Changes was completed thanks to the contributions of by Bokhee (伏羲), a male god in the prehistory of China who was said to depict trigrams or gua (卦) in the period when letters were not invented, King Wen (文王) who wrote interpretation for trigrams (卦辭), Zhougong (周公) who recorded Hyosa (爻辭) or Strokes, and Confucius who made The Ten Wings (十翼) in Zhouyi. Yijing, so completed, has undergone the process of changes in its status as the royal science for Chinese imperial family by scholars of various schools throughout the history. Sangsuyeok (象數易) during the Han Dynasty, particularly, was renowned as a fortune-telling book, with articulated symbols of changes developed and detailed in a unprecedented manner. At last, Dasan too agreed to Chu-Hsi's logic of Sang (象) which claimed that 'Zhouyi is essentially a fortune-telling book', justifying by thus the theoretical argument of Yeokrisabeob (易理四法), which could be summed up as Transition (推移), Hyobyeon (爻變), Hoche (互體), and Material Phenomena (物象) as a way to interpret Zhouyi. According to this logic, Zhouyi is Sang, Sang is then nature and nature is, in turn, change. That is, Zhouyi is a science of changes that determines symbols. In Gyesajeon (繫辭傳), it is argued that Sang is appeared, Yi is appearance (易者, 象也), and Sang is an imitation of form (象也者, 象也). As man can not survive without nature, he judges Sang at every moment of his life. In the morning, man would foretell the day's weather by watching the heaven's Sang. His judging is just telling his fortune. As Chu-Hsi (朱熹) said that Zhouyi is originally a fortune-telling book, Zhouyi has made progress by judging Sang only to tell fortune.
Jeong Yak Yong was a pragmatist in the later part of Chosun Kingdom whose foundation was owed to Neo-Confucianism and he had thus deep root of doctrines of Chu-tzu seen in his theory. While Zhouyi was regarded as virtues of filial duty as well as loyalty by the advocates of Neo-Confucianism, the scholar who accepted the modernism as early as in such old-fashioned society as Chosun Kingdom with innovative mindset found changes in Zhouyi from the start. Such academic inclination of his seemed to force him to search for new changes in Neo-Confucianism of Chosun Kingdom which set too dominant value on Euiriyeok (義理易) alone. Jeong Yak Yong thus laid down his logical foundation by receiving Chu-Hsi's thought of Zhouyi based on the concepts of Form and Number from Sangsuhak in Han Dynasty and, from thereon, he tried to develop and reinterpret his logics toward Zhouyi. Yeokrisabeop was just the product of his accomplishments in this respect. Simply put, Zhouyi is philosophy of Sang. Jeong Yak Yong mapped out the philosophy of Yi (易哲學) of his own under the name of changes, growth and innovation realized through Sang of Zhouyi by observing the nature surrounding his place of exile that had never ceased to change in the manner of Yeokrisabeop, different from the static way of interpreting Yi that had continued to dominate the academic circle for several hundreds of years.

국문 초록 (Abstract)

본 논문은 다산(茶山) 정약용(丁若鏞:1762~1836)의 저서인 ??역학서언(力學緖言)?? 중, ?정강성역주론(鄭康成易註論)?을 번역 연구하여 다산의 역학관(易學觀)을 연구하였다. 다산은 조선(朝鮮) 후기(後期) 관료를 지낸 선비로서 일찍이 서양 문물과 천주교를 받아들인 실학사상가(實學思想家)였다. 개혁적인 사상가로서 부침(浮沈)을 겪으면서 많은 저술을 남겼는데, 그 중에서 다산의 역학관(易學觀)을 집대성한 ??주역사전(周易四箋)??을 남겼다. ??주역사전??은 역리사법(易理四法)으로 요약되는 다산의 ??주역(周易)??에 대한 해석서인데, 그 이론적 근거가 한대(漢代) 상수역(象數易)을 기초로 하고 있다. 다산은 자신의 ??주역?? 해석의 이론적 근거로 ??역학서언??을 ??주역사전??의 서론 형식으로 저술하여 역학사(易學史)에 대표적인 역학자들을 비평하였다. ??역학서언?? 첫 머리에 ?이정조집해론(李鼎祚集解論)?이 실려 있는데, ?이정조집해론?은 당대(唐代) 이정조(李鼎祚)가 한대(漢代) 상수역 제가(諸家)의 설을 모아놓은 주역집해(周易集解)에 대한 논평이다. 다산은 ?이정조집해론?을 통해 ??주역??의 본령을 파악하기 위해서는 반드시 보아야 할 전적(典籍)이라 말함으로써 자신의 이론적 토양이 한대(漢代) 상수역에 있음을 말하고 있다. 두 번째로 정학(鄭學)으로 불리며 왕학(王學)으로 불리던 왕필(王弼)과 공존하며 대립하던 정현(鄭玄)의 ?정강성역주론?을 실어 그의 이론을 비판적 수용하며, 한편으로 왕필의 도가역(道家易)으로 인해 올바른 역학사(易學史)의 전승(傳承)이 단절되었다고 비판한다. 그리고 ?주자본의발미(朱子本意發微)?를 통해 주자(朱子)의 상(象)에 대한 역학관(易學觀)과 자신의 역학관이 다르지 않다고 주장한다. ?주자본의발미?는 주자(朱子)의 ??주역본의(周易本義)??에 대한 평론으로 ??주역본의??는 원(元), 명(明), 청(淸)나라 육백년 동안 관학(官學)의 교재로 활용되었던 문헌이었다.
??주역??은 문자가 만들어지기 전 복희(伏羲)가 괘를 그리고, 문왕(文王)이 괘사(卦辭)를 지었으며, 주공(周公)이 효사(爻辭)를 쓰고, 공자(孔子)가 십익(十翼)을 지어 완성되었다. 이렇게 완성된 ??주역??은 시대를 거치면서 제왕의 경학으로써 또는 제가의 학자들에 의해 많은 변화를 거친다. 특히 한대(漢代) 상수역은 ??역(易)??의 점서(占書)로써 가진 변화의 상징이 폭발적으로 세분화 되며 발전하였다. 결국, 다산(茶山)은 ‘??역??은 본래 점치는 책이다’라는 주자의 상(象)의 논리를 자신의 논리로 받아들여 역리사법(易理四法)의 이론적 당위성을 부여한다. 역리사법(易理四法)은 ??역?? 해석을 위한 방법론으로 추이(推移), 효변(爻變), 호체(互?), 물상(物象)으로 요약된다.
??역??은 상(象)이고, 상(象)은 자연이며 자연은 변화이다. ??역??은 상징(象徵)을 판단하는 변화의 학문이다. ??계사전(繫辭傳)??에 이르기를 상(象)은 드러나 보이는 것이고, 역이란 상이며(易者, 象也), 상(象)이란 형상(形象)을 본 뜬 것(象也者, 象也)이라 말한다. 인간은 자연을 떠나 살 수 없듯이 순간마다 상(象)을 보고 판단한다. 아침에 눈을 떠 날씨가 좋을 것인지, 나쁠 것인지를 하늘의 상(象)을 보고 판단한다. 판단이 곧 점(占)을 치는 것이다. 주희(朱熹)가 ??역??은 본래 점치는 책이라 말했듯이 ??역??은 점(占)을 치기 위해 상(象)을 판단하며 발전을 했다.
정약용은 주자 성리학을 건국이념으로 받아들인 조선말의 실학자로서 주자학의 깊은 뿌리를 가지고 있었다. 성리학을 섬기던 선비들이 바라보는 ??주역??은 충효의 덕목이었다면, 근대 사상을 일찍이 받아들인 개혁적인 선비가 바라본 ??주역??은 변화의 모습이었을 것이다. 이러한 그의 학문적인 성향이 의리역(義理易)으로 치중된 조선의 성리학(性理學)에서 새로운 변화를 찾게 된 것으로 보인다. 그래서 한대(漢代) 상수학의 상(象)과 수(數)의 개념을 토대로 주자의 역학사상(易學思想)을 받아들여 논리적 근거를 확보하고, 자신의 논리를 새롭게 재해석하여 전개하고 있다. 그렇게 해서 완성된 이론이 역리사법인 것이다.
??주역??은 상(象)의 철학이다. 정약용은 변화무쌍한 유배지 자연의 상(象)을 바라보며 수백 년 동안 이어온 정태적인 ??역?? 해석방법에서 벗어나 역리사법이란 이론으로 ??주역??의 상(象)을 통해 변화와 생성, 그리고 개혁이라는 역철학을 실현하였다.

목차 (Table of Contents)

• Ⅰ. 序 論 1
• Ⅱ. 丁若鏞의 易學觀과 『易學緖言』 構成 7
• 1. 丁若鏞의 易學觀 7
• 2. 『易學緖言』 構成 9
• Ⅲ. 『易學緖言』?鄭康成易註論?의 構成과 槪要 13
• 1. 『易學緖言』?鄭康成易註論?의 構成 13
• 2. 『易學緖言』?鄭康成易註論?의 槪要 14
• Ⅳ. ?鄭康成易註論?의 飜譯 23
• 第一論 異字 26
• 第二論 改字 34
• 第三論 天象 39
• 第四論 訓? 42
• 第五論 卦象 46
• 第六論 制度 52
• 第七論 句絶 60
• 第八論 游魂 61
• 第九論 大衍 63
• 第十論 二民 66
• 第十一論 異字改字【大傳以下】 67
• 第十二論 訓?卦象【大傳以下】 69
• Ⅴ. 結 論 72
• 參考文獻 75