河濱愼後聃對老莊之評價 — 以『八家總評·道家類』爲中心 (Ha-bin Sin Hu-dam’s Review on Laozi and Zhuangzi-Focusing on Palga-Chongpyeong Dogaryu)

서지정보

· 발행기관 : 한국중국학회
· 수록지 정보 : 중국학보 / 87호 / 255 ~ 277페이지
· 저자명 : 왕초(王超)

초록

朝鮮後期星湖學派儒者河濱愼後聃繼承了程朱理學的基本思路，將儒家與道家的差異歸結爲性理與形氣、天下大公與一己之私的對立；他認爲老子之學缺乏實然之理和當然之則，因而存在很多悖亂之處，並嚴重破壞倫理規範，也在後世引發嚴重的流弊；他將莊子看作比汲汲富貴之小人還要等而下之的索隱行怪之徒，並將林希逸以降的調和儒莊、以儒釋莊之風氣目爲比老莊邪說還要有害的蠱惑人心之妖言。基於這些認知，河濱提出學者必須以孔孟程朱之正學武裝自己，以防範老莊邪說的侵蝕。爲了防止任何對老莊道家的妥協，他甚至不惜在一些細節上違反朱子之說以貫徹程朱理學的闢異端精神。河濱在嚴辨儒道上比朱子更爲激烈的立場，與朝鮮時代絕大多數老莊註家對老莊較爲包容的態度形成鮮明對比。

영어초록

Sin Hu-dam(愼後聃), a Confucianist of Seongho School(星湖學派) in late Choson Dynasty, succeeded Cheng∼Zhu Neo-Confucianism, attributed the differences between Confucianism and Daoism to the opposition between Xingli(性理) and Xingqi(形氣), as well as selflessness and selfishness. He thought that the theory of Laozi lacks of actuality and oughtness, bringing out tremendous harm to ethical norm and severe influences in later history. He regarded Zhuangzi as a person “live as a recluse scholar and behave eccentrically(索隱行怪)”, which is even inferior to those worldly-minded ones, and treated the trend of compromising Confucianism and Zhuangzi since Lin Xi-yi(林希逸) as confusing heresy. Based on this kind of thinking, Sin claimed that scholars should be armed with Confucianism to resist the infringement from Daoism. In order to avoid any compromise with Daoism, he even did not hesitate to violate some sayings of Zhuzi to criticize heterodoxy thoroughly. Sin’s rigorous attitude toward distinguishing Confucianism and Daoism stands out against most of the Choson commentator’s relative tolerance toward Laozi and Zhuangzi.

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