왕양명 사구교(四句敎) 이후 양명후학의 분화와 그 여파의 극복− 고반룡(高攀龍)과 유종주(劉宗周)의 도덕주의 회복을 중심으로 − (After Wang Yangming’s Four Sentences of Teaching, the differentiation of Yangming’s followers and the overcoming of its aftermath.: Focusing on the restoration of moralism by Gao Panlong (高攀龍) and Liu)

서지정보

· 발행기관 : 한국철학사연구회
· 수록지 정보 : 한국철학논집 / 77호 / 165 ~ 208페이지
· 저자명 : 이진명

초록

고반룡은 왕학말류의 시폐를 극복하기 위해서는 왕양명이 제시한 사구교의 전면적인 재검토에서 학문이 바로 설 수 있으며, 그 핵심적 방법은 전통적 격물궁리를 통한 성선의 회복에 있다고 보았다. 필자는 고반룡의 사상은 크게 네 가지의 주축으로 구성된다고 파악했다. 하나는 고원담론이나 공담으로서의 양지설을 반대한 학문적 입장이다. 둘째, 고반룡은 무선무악설을 반대하여 성선론의 회복을 제창했다. 셋째, 수양공부를 경시하는 시폐를 겨냥하여 오(悟)와 수(修) 겸비할 것을 주장했다. 넷째, 만명 시기에 유행했던 삼교합일설에 철저한 반대 입장을 표명했다. 이 네 가지 큰 줄기에서 고반룡이 어떻게 왕학말류의 시폐를 극복하고자 했는지 살펴보았다.
유종주 역시 왕학수정운동에 동참했다는 것을 알 수 있다. 주지와 같이 왕학수정운동은 양명학과 주자학의 장점은 취하고 단점을 덜어서 시대의 난제를 극복하려는 거시적 사상 의제를 가리킨다. 유종주는 우선적으로 왕양명의 『대학』 해석을 비판적으로 검토하면서 사구교가 갖는 문제의 실마리를 푼다. 유종주는 숭정(崇禎) 9년(丙子, 1636년) 「학언(學言)」을 지어 사구교를 겨냥해서 신사구(新四句)를 제안했다. 유종주의 사구교 비판은 두 가지 큰 맥락으로 요약될 수 있다. 하나는 사구교의 첫 번째 명제인 무선무악과 두 번째 명제인 유선유악이 모순을 이룬다는 것이다. 무선무악이야말로 도덕의 본체인 심체의 허무화 내지 탈도덕화를 불러왔다는 것이 사구교에 대한 유종주 비판의 골자이다. 이는 현실에서 도덕을 실천할 때 선을 행하고 악을 없앤다는 도덕의 근거를 상실하게 한다는 것이다. 둘째, 왕양명의 사구교는 맥락이 일관되지 않다는 것이다. 유종주는 도덕적 지향성이라는 선천적 형이상학과 양지의 실천이 완벽한 연속체를 구성될 때 양명후학의 모순이 극복될 수 있다고 판단했다.

영어초록

I was interested in the strong aftermath of Wang Yangming's Four Sentences of Teaching (四句敎). In the era when Gao Panlong and Liu Zongzhou were in the situation of turbulent age, the moral spirit of Confucianism was disturbed. The result of the negative influence and vicious cycle created by the permeation of these ideological corruption into society was clearly revealed as a phenomenon. Gao Panlong and Liu Zongzhou are the two thinkers of representative late Ming who appeared to stop this vicious cycle and the signs of the times. Gao Panlong and Liu Zongzhou, respectively, were the leaders of the Donglin School and the Jishan School, and staked their lives on saving the evils of the times.
Gao Panlong saw that in order to overcome the post-Wang Yangming school, the study could stand right in the comprehensive review of the proposed by Wang Yangming's Four Sentences of Teaching, and that the core method was to restore the Good Nature Principle through traditional Gewu(investigation of things, 格物). I have found that Gao Panlong's thoughts are largely composed of four main axes. One is the academic position against the theory of Liangzhi (良知, intuition) as a highland discourse or public discourse. Gao Panlong argued that learning must begin with Gewu before discussing the legitimacy of theory of Liangzhi. In other words, he is a Gewu-central theorist. Second, Gao Panlong advocated the restoration of Good Nature Principle theory against the Negatives of Good and Negatives of Evil. Third, he aimed at evil of times, who belittled the study of cultivation, and insisted on combining enlightenment (悟) and asceticism (修). Fourth, he expressed a thorough opposition to the theory of unification of the Three Religions, which was popular during the late Ming. In these four main stems, I looked at how Gao Panlong tried to overcome the problems of the post-Wang Yangming school.
It can be seen that Liu Zongzhou also participated in the correction movement of Wang Yangming school. That Movement refers to a macroscopic ideological agenda to overcome the difficult issues of the times by taking the strengths of Yangming and Neo-Confucianism and reducing the weaknesses. Liu Zongzhou first of all critically examines the interpretation of Wang Yangming toward Great Learning, and solves the clue to the problem of the Four Sentences of Teaching. In the 9th year of Chongzhen(崇禎) (丙子, 1636), Liu Zongzhou wrote Words of Study (學言) and proposed new four phrases targeting the Four Sentences of Teaching. The criticism of his Four Sentences of Teaching can be summarized in two major contexts. One is that the first proposition of the Four Sentences of Teaching, Negative of Good and Evil and the second proposition, Positive of Good and Evil contradicts each other. The gist of Liu Zongzhou's criticism of Four Sentences of Teaching is that Negative of good and Evil has brought about the nihilization or de-moralization about moral substance. This means that when we practice morality in reality, we lose the moral basis of doing good and eliminating evil. Second, the context of Wang Yangming's Four Sentences of Teaching is inconsistent. Therefore, the main point of Xinxue Confucianism is that it does not have the beauty of unitary psychology. Liu Zongzhou saw that when Knowing like and hate (知好知惡) becomes enlightened by thoroughly influencing Lianzhi into will (意), Lianzhi becomes a desperate and devout reason and can brightly shine the sincerity of moral orientation. In this way, the innate metaphysics of moral orientation and the practice of intellect formed a perfect continuum to overcome the wise dissipation [玄虛而蕩] and the insolent attitude of mistaking emotions for intellect [情識而肆].

참고자료

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