沈大允의 『福利全書』 一考 - ‘天人禍福論’을 중심으로 - (Aspect of ‘cheon-in-hwa-bok-ron(theory)’ in the 19th century -based upon 『bok-ri-jeon-suh』 by Baekwoon Dae Yoon Shim-)

서지정보

· 발행기관 : 한국양명학회
· 수록지 정보 : 양명학 / 20호 / 263 ~ 292페이지
· 저자명 : 장병한

초록

19세기 전·중반에 살았던 沈大允(字 晉卿, 號 白雲, 1806～1872)은 57세(1862, 壬戌)에 『복리전서』를 저작하였다. 이는 시대와 민중에 대한 고뇌어린 충정과 투철한 역사적 소명의식에 근간하여 胚胎한 것이다. 여기에는 天道와 人事의 相應에 의한 禍福論이 주요 화두로 자리하고 있다. 이전 여러 無形의 形而上學的 진리체계 즉 性理學의 理, 서양 天主學의 天主 사상이 국가 사회의 발전에 많은 부분 폐해적 요인이 되고 있음을 진단하고, 이와는 다른 동양의 전통 종교인 유교를 부흥하기 위해 기획 저작된 일종의 유가적 복음서라 할 수 있다. 여기 氣-精-形-神의 三極道 이론체계에 입각한 天人利害(善惡)의 感應에 의한 天人禍福論은 유가의 우주 만물 생성론의 사상체계를 집약하고 있는 『周易』의 太極-陰陽論에 기초하면서도 道家書인 『黃帝內經』을 비롯하여 『管子』, 『呂氏春秋』, 『淮南子』, 『春秋繁露』, 『周易參同契』의 陰陽氣化 사상체계까지를 융해하고 있을 뿐만 아니라, 제자서인 『荀子』의 天論과 『墨子』의 明鬼論도 일부 섭용하고 있다. 그렇지만 특히 董仲舒의 천인화복의 감응론이 가장 강하게 작용하고 있는 것으로 나타나고 있다.
백운보다 한 세대 앞서 茶山 丁若鏞(1762〜1836)이 전통 주자학의 理에 대한 대응 슬로건으로 『六經』·『四書』의 경학정신에 기초한 유가의 上帝論을 제기하였다면, 이를 이어 백운은 유가 경전 『주역』의 氣-(鬼)神을 내걸었으며, 또 두 세대 뒤 眞庵 李炳憲(1870〜1946)은 유가의 今文經學 精神에 기초한 孔子敎를 부르짖었다. 이들 다산-백운-진암 세 학자는 19세기에서 20세기로 이어지는 가운데 滔滔하게 진행되고 있던 ‘西勢東漸’의 세계적 추세에 대한 대응 방안으로 전통 유교의 정신을 복원하기 위해 제마다의 精力을 다했다는 것에서 이들의 학술사적 의의를 자리매김 할 수 있다.

영어초록

Dae Yoon Shim(a character name: Jingyeong, a pen name: Baekwoon, 1806～1872) who lived in the first and middle half of the 19th century, released a book of 『bok-ri-jeon-suh』 at the age of 57(1862, Imsool Year). That was originated from his pains-taking loyalty to the contemporary people and clear consciousness of history. Most of all, hwa-bok-ron(theory), played a significant role in the Heavenly Way and human affairs. He found out that there were many bad effects on nation’s social development by several previous invisible metaphysical truth systems such as Ri from the seong-ri-hak (learning) and Catholic way of thoughts in the western Catholicism. He published his book as a way to overcome such shortcomings. In particular, this book can be Confucianist gospel planned and written in order to revive traditional Oriental religion of Confucian in correspondence to a theory of the world and human beings created by the invisible Lord of Heaven according to the Catholicism and the view about the future life after death related to Heaven·Hell. cheon-in-hwa-bok-ron(theory), which had been main incorporated associated with cheon-in-ri-hae (good/bad) on a foundation of inspiration of the theoretical theory of gi-jeong-hyeong-shin-oriented three-absolutes, was based upon the Great Absolute-the cosmic dual forces theory of 『the Book of Changes』 which had condensed theoretical system of thoughts about Confucianist’s universal things creation theory. Moreover it dissolved the cosmic dual forces and theoretical system of thoughts of each Taoist book including antique 『hwang-jae-nae-gyeong』 and adopted some parts of cheon-ron (theory) written by 『Hsün-tzŭ』 and myeong-gwi-ron (theory) written by 『Mük-tzŭ』. In particular, the inspiration theory of cheon-in-hwa-bok, which was theoretical system of thoughts of 『choon-choo-beon-ro』 proposed by Dong-Joong-Suh in the Han period had prevailed the most at the time. Dasan Yak Yong Jeong(1762〜1836), one generation earlier, had proposed Confucianist’s sang-jae-ron(theory) based upon the study of Chinese classics spirit by 『the Six Sutras』·『the Four Books』 as a slogan taking a counter-action against Ri from that traditional doctrines[teachings] of Chu-tzu, Baekwoon Dae Yoon Shim, one generation after then, had declared gi-(gwi)-shin of Confucianist Sutras 『the Book of Changes』, and two generations after then, Jinam Byeong Heon Lee(1870〜1946) had insisted on Confucius Doctrine based upon Confucianist’s geum-moon study of Chinese classics spirit. It takes on a significant meaning in the academic history in that these three scholars of Dasan-Baekwoon-Jinam put forth their own energy and efforts to restore the traditional Confucian spirit as a way to react to the global trend of ‘Seo-sae-dong-jeom’ that had been predominant in the world academy of history from the 19th century to the 20th century.

참고자료

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