왕양명의 네 가지 심체론 고찰 − 양지(良知)심체, 명영(明瑩)심체, 열락(悅樂)심체, 장경(莊敬)심체 − (An Inquiry into Wang Yangming’s Four Propositions on the Mind)

서지정보

· 발행기관 : 동양철학연구회
· 수록지 정보 : 동양철학연구 / 121호 / 217 ~ 245페이지
· 저자명 : 선병삼

초록

본 논문은 양지(良知)심체, 명영(明瑩)심체, 열락(悅樂)심체, 장경(莊敬)심체 네 가지 심체론을 가지고 양명학을 종합적으로 조망했다. 2장에서 세 가지 주제를 다루었다. 1)주자학과의 비교에서는 주자가 명영심체는 긍정하지만 양지심체는 부정하고, 왕양명이 명영심체를 긍정하면서도 양지심체에 강조점을 두었음을 확인했다. 2)양명심학의 특성에서는 왕양명이 양지심체를 중심에 두었음에도 불구하고, 명영심체를 말년까지 논하고 있음을 확인했다. 3)양명후학 간 비교에서는 양지심체에 기반을 두면 귀적설은 왕양명 치양지설의 본지를 올바로 계승하지 못한 것으로 평가할 수 있지만, 귀적파가 왕양명이 설한 명영심체의 종지를 잘 계승했음을 확인했다. 3장에서 두 가지 주제를 다루었다. 1)왕양명은 기본적으로 경외와 쇄락, 열락과 장경을 도덕성명(道德性命)이라는 입장에서 풀어나간다. 한편 왕양명이 성학을 추구한 도학자임은 틀림없지만, 송대와 대비되는 명대의 시대정신을 열락심체적 특징에서 살필 수 있다. 2)왕기는 당시 양명후학들이 양지본심의 명령을 따른다고 하면서도, 실상은 습심사욕(習心私欲)을 따르는 세태를 시정하고자 선천정심지학(先天正心之學)을 주장했다. 양지에 절대적으로 순종하는 의양지(依良知) 입장에 서면, 양지 본체만을 순종하고 따른다는 원칙은 하등의 문제가 되지 않는다. 그러나 여전히 양지 본체에 순종하고 인위적인 노력을 철저히 배제하는 치양지 공부의 구체적인 범위가 명확하지 않다는 점이 문제다. 따라서 왕기의 선천정심지학을 잘못 운영하면, 자연(自然)과 계신공구(戒愼恐懼)를 길항으로 삼아, 장경심체를 거부하고 열락심체만을 강조하게 되어, 결국에는 창광무궤(猖狂無軌) 한 왕학말류의 폐단을 이루게 된다.

영어초록

This paper provides a comprehensive overview of Yangmingism through the four theories of the mind-heart: the Liangzhi(良知) mind-heart, the Mingying(明瑩) mind-heart, the Yuele (悅樂) mind-heart, and the Zhuangjing(莊敬) mind-heart.
First, the Liangzhi mind-heart focuses on the fact that Liangzhi, which is both essence and function(卽體卽用), possesses both inherent nature (本然性) and actualized nature(現成性). The Mingying mind-heart, on the other hand, highlights the idea that while the mind-heart is originally bright, clear, and unobstructed(明瑩無滯), in reality, it can be both in this state and not in this state.
Based on this understanding of the Liangzhi and Mingying mind-heart, Chapter 2 explores three main topics: Comparison with Neo-Confucianism: It was confirmed that Zhu Xi acknowledged the Mingying mind-heart but denied the Liangzhi mind-heart, whereas Wang Yangming affirmed the Mingying mind-heart but placed emphasis on the Liangzhi mind-heart.
Characteristics of Yangming’s Mind Studies: Although Wang Yangming centered his philosophy on the Liangzhi mind-heart, he continued to discuss the Mingying mind-heart until his later years.
Comparison among Yangming’s Later Disciples: From the perspective of the Liangzhi mind-heart, the Guiji school(歸寂派) failed to properly inherit the true essence of Wang Yangming’s theory of extending Liangzhi(致良知). However, it was confirmed that the Guiji school effectively carried forward the fundamental meaning of Wang Yangming’s Mingying mind-heart theory.
Next, the Yuele mind-heart(悅樂心體) embodies the spirit of “singing in the wind and dancing on the terrace”(風詠舞雩), representing a harmonious, joyful, and pleasurable mind, akin to religious self-liberation(自在). The Zhangjing mind-heart(莊敬心體), on the other hand, embodies the spirit of “revering and serving the Supreme Being”(昭事上帝), representing a solemn, reverent mind, akin to religious piety(敬虔).
Based on this understanding of the Yuele and Zhangjing mind-heart, Chapter 3 explores two main topics: Wang Yangming’s Approach: Wang Yangming fundamentally approached reverence and delight, joy and solemnity, from the perspective of moral nature and destiny(道德性命). While there is no doubt that Wang Yangming was a Daodejunzi(道德君子) who pursued the study of sagehood, the spirit of the Ming dynasty—distinct from the Song dynasty—can be observed in the characteristics of the Yuele mind-heart.
Wang Ji’s Perspective: Wang Ji sought to rectify the tendency of some later Yangming scholars who, while claiming to follow the mandate of the innate Liangzhi mind, were in fact following their habitual personal desires(習心私欲). To address this, he advocated for the study of innate rectification of the mind(先天正心之學). From the standpoint of absolute obedience to Liangzhi(依良知), the principle of following only the fundamental essence of Liangzhi poses no issue. However, the problem remains that the specific scope of self-cultivation through extending Liangzhi(致良知) remains unclear, particularly in its absolute rejection of artificial effort. Consequently, if Wang Ji’s study of innate rectification of the mind is misapplied, it may lead to a confrontation between nature (自然) and cautious reverence(戒愼恐懼), ultimately rejecting the Zhangjing mind-heart and overemphasizing the Yuele mind-heart, resulting in the excessive and unrestrained deviations (猖狂無軌) seen in the later degeneration of Wang Yangming’s school.

참고자료

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