朱子의 中和說 변천과정과 ‘敬’工夫論 (Procedural Changes of Zhuzi(朱子)'s Theory of ZhongHe(中和) and the Theory of Jing(敬))

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초록

본 논문은 朱子의 中和說의 변천과정을 살펴보고 후대의 평가에 대해서 살펴본 것이다. 朱子는 中和舊說의 단계에서 道南學派로 내려오는 李侗의 학설을 무시하고, 張栻을 만나 湖湘學派의 ‘先察識後涵養’을 따르게 된다. 그는 李侗으로부터 修養法을 배웠지만 張栻과 만나 토론하면서 湖湘學派의 ‘先察識後涵養’의 方法論에 매료되게 된다. 이는 未發은 없고 모든 것이 發한 已發의 때만을 인정하는 것이었다.
中和新說의 단계에서는 中和舊說 때의 잘못을 깨닫고 다시 未發의 때를 중시하게 된다. 心․性․情의 관계도 心統性情이라는 것으로 적립하게 된다. 또한 胡宏의 ‘先察識後涵養’으로부터 벗어나 ‘敬’의 修養法을 내세운다. 이러한 修養 방법은 湖湘學派의 已發위주의 修養法에서 道南學派의 未發위주의 修養法으로 바뀐 것을 의미한다.
이렇듯 완벽해 보이는 朱子의 中和說은 朝鮮에 들어와서 16세기 栗谷과 牛溪의 논쟁을 통해, 17세기 尤庵과 寓軒의 논쟁을 통해, 18세기 南塘과 巍巖의 湖洛論爭을 통해 다시 논의된다. 朱子의 中和說은 미비점을 가지고 있었기 때문에 위와 같은 논쟁을 겪게 된 것이다. 이러한 논쟁은 朱子의 中和說이 미비점을 안고 있기 때문에 벌어진 논쟁이다.

영어초록

In this paper, the writer examined the procedural changes of Zhuzi(朱子)’s theory of ZhongHe(中和), and also investigated the evaluations thereof made by the later generations. In the stage of ZhongHeJiuShuo(中和舊說), Zhuzi(朱子) ignored the theory of Lidong(李侗), which was traditional theory argued by DaoNam School(道南學派). He met Zhangshi(張栻) of HuXiang School(湖湘學派) and followed the school’s philosophy, ‘XianChaShiHouHanYang(先察識後涵養)’, meaning what you should do first prior to making great efforts in self-cultivation is to examine the past, when desiring to know yourself. Even though Zhuzi(朱子) had learned the method of moral cultivation from Lidong(李侗), he was fascinated by such method of moral cultivation as ‘XianChaShiHouHanYang(先察識後涵養)’ advocated by HuXiang School(湖湘學派) through discussion with Zhangshi(張栻). This tells that he only recognized the fact that there were no achievements WeiFa(未發), but only the achievements YiFa(已發).
In the stage of ZhongHeXinShuo(中和新說), he realized the mistakes committed in the time of ZhongHeJiuShuo(中和舊說), and put emphasis upon the achievements in the time WeiFa(未發). Zhuzi(朱子) had explained the relationships among mind, nature, and emotional bond as by his theory, ‘XinTongXingQing(心統性情)’, meaning that mind controls humans’ original nature. Also he followed self-cultivation of Respect, no longer believing the Huhong(胡宏)’s XianChaShiHouHanYang(先察識後涵養). Such a method of self-cultivation means that his method of moral cultivation centered on the achievements YiFa(已發), which was originated from HuXiang School(湖湘學派), had been changed into the method of moral cultivation with a focus on the achievements WeiFa(未發), which was theory argued by DaoNam School(道南學派).
However, Zhuzi(朱子)’s theory of ZhongHe(中和) that had seemed perfect began to be discussed and polished again during Joseon Period through the debates between Ligu(栗谷) and Niuxi(牛溪) in the 16th century, and through the debates between Youan(尤庵) and Yuxuan(寓軒) in the 17th century, also through the HuLuoLunZheng(湖洛論爭) represented by Nantang(南塘) and Weiyan(巍巖). Since Zhuzi(朱子)’s theory of ZhongHe(中和) had some flaws, it had to put through such debates as mentioned above. Those debates were generated because imperfections were found in the theory of ZhongHe(中和) by Zhuzi(朱子).

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