『韓非子』 「解老」의 “聖人得之以成文章”에 숨은 儒⦁道의 法家的 融合 (The Legalism’s Fusion of Confucian-Daoist Thought Represented in the Statement “Sages Developed Culture by the Dao” in Chapter “Jie Lao” of The Han Feizi)

서지정보

· 발행기관 : 한국공자학회
· 수록지 정보 : 孔子學 / 39호 / 5 ~ 37페이지
· 저자명 : 정병석, 김영철

초록

본 논문은 『韓非子』 「解老」의 “聖人得之以成文章”에 숨은 儒⦁道 融合的 思惟를 드러내어 그 法家的 效用을 밝힌다. ‘道를 얻어 禮樂과 文物制度를 만들어내는’ 「解老」의 聖人이 문명과 문화의 창조를 통해 인류를 두루 이롭게 하는 『易傳』의 聖人과 소명의 차원에서 일치한다는 점에서, “聖人得之以成文章”의 ‘聖人成文章’ 부분은 명백히 儒家의 소산이다. 그러나 문화 창달의 소명을 ‘道를 얻어(得之以)’ 수행한다는 방법론적 측면에서, ‘得之以’ 부분은 명백히 道家의 소산이다. 韓非는 군주가 法의 制定者라는 法家의 학설을 철학적으로 뒷받침하기 위해 “聖人得之以成文章”을 「解老」에 의도적으로 삽입함으로써, 禮樂制定者로서의 儒家的 聖人觀을 法制定者로서의 法家的 聖人觀으로 변용시키고, 儒家의 쓸모를 최대한 활용하면서도 통치론의 철학적 근거가 되는 道論은 『老子』에서 취함으로써 道家와의 연속성도 확보한다. 儒家로부터는 ‘문명 창제자로서의 聖人’이라는 관념을 흡수하여 군주의 위상을 法制定者로 정립하고, 道家로부터는 『老子』의 ‘道’ 개념을 차용하여 法治의 요체가 ‘得道’와 ‘因道’에 있음을 군주에게 주지시키는 것, 이것이 韓非의 儒⦁道의 法家的 융합 전략이었고 이 전략이 고농도로 압축되어 있는 구절이 바로 “聖人得之以成文章”이다.

영어초록

This study analyzes the statement “Sages developed culture by the Dao”(聖人得之以成文章) included in Chapter “Jie Lao”(「解老」, lit. Interpretation of Laozi) of The Han Feizi(『韓非子』) by examining the author’s Confucian-Daoist viewpoint reflected in the statement in order to identify its significance in legalism. As Chapter “Jie Lao” and Yizhuan(『易傳』) present the common notion of sages in term of their mission ― the former regards sages as the creators of rites and music and culture and the latter, those who benefit humans through the creation of civilization and culture ― it is obvious that the phrase “Sages developed culture”(聖人成文章) in the statement “Sages developed culture by the Dao” has its roots in Confucian thought. However, in terms of approaches to fulfilling the mission of creating culture, it is apparent that the phrase “by the Dao”(得之以) is based on Daoist thought, as it specifies that this mission can be accomplished through the attainment of the Dao. Han Fei, the author, intentionally inserted “Sages developed culture by the Dao” into Chapter “Jie Lao”, and transformed the Confucian notion of a sage as the creator of rites and music into the legalist notion of a sage as the creator of law. This was part of his effort to philosophically support the legalist theory that the monarch is the creator of law. He also secured the continuity with Daoist thought by borrowing the theory of the Dao from Laozi that provides a philosophical base for monarchism, while fully embracing Confucian thought. Han Fei absorbed the Confucian notion of a sage as the creator of civilization to re-establish the status of the monarch as the creator of law, and borrowed the concept of the Dao presented in Laozi to remind the monarch that the essential of the rule of law lies in the attainment of and obedience to the Dao. This was Han Fei’s strategy for the integration of Confucian and Daoist thought, and the statement “Sages developed culture by the Dao” perfectly encapsulates his strategy.

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