淸初 徽州 ‘程朱闕里’ 文人들의 師友 관계와 考證禮學 (Evidential Research of Lǐ(禮) and “Chéng Zhū Què lǐ(程朱闕里)” Literati’s Shīyǒu(師友) relations in Huīzhōu(徽州) during Early Qīng Period)

서지정보

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· 저자명 : 이미영

초록

Huīzhōu literati created a unique academic method of applying various other theories to study the Classics. Such study method attracted not only other literati’s attention, but that of the central government as well. This unique style soon became universal. This was due to the academic specialty they possessed, as well as the relationship between Chéng Zhū Learning(程朱學) and Evidential Research(考證學). In other word, Huīzhōu studies suggested the means to connect between Chéng Zhū Learning which was the national ideology and Evidential Research which was in fashion in literati society of the time. It was based on Huīzhōu’s culture to form the relationship.
Huīzhōu’s nickname “Chéng Zhū Què lǐ(程朱闕里)” means the family hometown of èr-Chéng(二程) and Zhū Xī(朱熹). To people of Huīzhōu, Chéng Hào(程顥), Chéng Yí(程頤) and Zhū Xī were considered both as the founders of a theory and as the ancestors of the tribes. They not only aimed to learn and understand it, but wanted to inherit and improve the methods of three ancestors. In the traditional tribal society of Huīzhōu this represented both the scholarship and ancestral worship. Also, Huīzhōu’s tribal society was established and their identity was formed by this learning.
Such awareness also influenced on evidential researchers of this area. Huīzhōu’s Evidential Research have stemmed out of Chéng Zhū Learning. In letters of Wāng Fú(汪紱) and Jiāng Yǒng(江永), they who began this branch considered Géwù(格物) as a starting point of all studies and succeeded Lǐ Learning(禮學) after Zhū Xī. Their final academic aim was to determine Lǐ(理). In these process, Jiāng Yǒng revealed relation among Lǐ(禮), Yuè(樂) and Astro-calendric Learning(曆學) through Temperament Learning(律學), Astronomic Learning(天文學) and Arithmetic Learning(算學) influenced by Western Learning and through Lesser Learning(小學) which includes graphonomy, phonology and philology.
Huīzhōu Evidential Research with these characteristics began to spread out in earnest by the greatest scholar of the time, Dài Zhèn(戴震). During and after then, outsiders who admired its learning began to visit Huīzhōu. One of them, Zhū Yún as the Ānhuī Minister of Education visited Huīzhōu. He deified Huīzhōu evidential researchers’ masters, Jiāng Yǒng and Wāng Fú, next to Zhūzi at Zǐyáng Shūyuàn(紫陽書院), as well as to collect their books under the Emperor’s edict. After then, Wǎn school(皖派) or Huīzhōu Evidential Research along with the Evidential Research of Wú school(吳派) rivaled each other and gathered attention of many as the leaders of the Evidential Research.
According to this, unlike the prevailing academic view that the Qīng dynasty’s Evidential Research began in opposition to Chéng Zhū Learning, Huīzhōu Evidential Research based on their ancestor’s studies, Chéng Zhū Learning, grew as the academic mainstream during Qīng period.

영어초록

Huīzhōu literati created a unique academic method of applying various other theories to study the Classics. Such study method attracted not only other literati’s attention, but that of the central government as well. This unique style soon became universal. This was due to the academic specialty they possessed, as well as the relationship between Chéng Zhū Learning(程朱學) and Evidential Research(考證學). In other word, Huīzhōu studies suggested the means to connect between Chéng Zhū Learning which was the national ideology and Evidential Research which was in fashion in literati society of the time. It was based on Huīzhōu’s culture to form the relationship.
Huīzhōu’s nickname “Chéng Zhū Què lǐ(程朱闕里)” means the family hometown of èr-Chéng(二程) and Zhū Xī(朱熹). To people of Huīzhōu, Chéng Hào(程顥), Chéng Yí(程頤) and Zhū Xī were considered both as the founders of a theory and as the ancestors of the tribes. They not only aimed to learn and understand it, but wanted to inherit and improve the methods of three ancestors. In the traditional tribal society of Huīzhōu this represented both the scholarship and ancestral worship. Also, Huīzhōu’s tribal society was established and their identity was formed by this learning.
Such awareness also influenced on evidential researchers of this area. Huīzhōu’s Evidential Research have stemmed out of Chéng Zhū Learning. In letters of Wāng Fú(汪紱) and Jiāng Yǒng(江永), they who began this branch considered Géwù(格物) as a starting point of all studies and succeeded Lǐ Learning(禮學) after Zhū Xī. Their final academic aim was to determine Lǐ(理). In these process, Jiāng Yǒng revealed relation among Lǐ(禮), Yuè(樂) and Astro-calendric Learning(曆學) through Temperament Learning(律學), Astronomic Learning(天文學) and Arithmetic Learning(算學) influenced by Western Learning and through Lesser Learning(小學) which includes graphonomy, phonology and philology.
Huīzhōu Evidential Research with these characteristics began to spread out in earnest by the greatest scholar of the time, Dài Zhèn(戴震). During and after then, outsiders who admired its learning began to visit Huīzhōu. One of them, Zhū Yún as the Ānhuī Minister of Education visited Huīzhōu. He deified Huīzhōu evidential researchers’ masters, Jiāng Yǒng and Wāng Fú, next to Zhūzi at Zǐyáng Shūyuàn(紫陽書院), as well as to collect their books under the Emperor’s edict. After then, Wǎn school(皖派) or Huīzhōu Evidential Research along with the Evidential Research of Wú school(吳派) rivaled each other and gathered attention of many as the leaders of the Evidential Research.
According to this, unlike the prevailing academic view that the Qīng dynasty’s Evidential Research began in opposition to Chéng Zhū Learning, Huīzhōu Evidential Research based on their ancestor’s studies, Chéng Zhū Learning, grew as the academic mainstream during Qīng period.

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