宋時烈의 禮學사상과 그 義理化 (A Study on Song Si-Yeol's Thought of Confucian Rituals as Realization of the Principle of Justice)

서지정보

· 발행기관 : 한국사상문화학회
· 수록지 정보 : 한국사상과 문화 / 42호 / 91 ~ 120페이지
· 저자명 : 배상현

초록

우암은 국가 再造에 즈음하여 심성의리론을 행동철학인 예학으로 전환시켜 名分을 바르고 義理를 밝혔다. 우암의 尊華攘夷의 春秋大一統 사상은 민족의 자존과 국가의 자주의식을 앙양하여 儒敎禮俗이 지배하는 유교 문화권의 一統을 통해 平天下를 지향하는 것이었다. 그의 修養論인 直은 人道인 敬과 天道인 誠을 연계시키는 고리로 곧 克己復禮요, 天人合一이니, 퇴계의 敬의 사상 및 율곡의 誠의 사상과 결합하여 실천예학의 중심이 되었다. 이로써 우암이 정명론과 의리를 밝히는데 바탕한 강상윤리의 사회화와 直字眞訣을 통한 자기완성의 수양론은 시공을 초월해 불멸성을 갖게 되는 것이다. 우암의 예학사상은 大一統 사상과 正名論, 典據 중심 사상이 일관되어 있다. 행례에 있어서는 時宜와 합리성을 존중하였으며 國恤시에는 관행되어 온 以月易日祭의 단상을 반대하고 天下通常인 삼년상을 주장하였으며 군신간에 同腹을 주장하였다. 전례문제는 정명논쟁으로 그 이전의 理氣四七문제와 이후의 湖洛人物性同異의 문제와 더불어 같은 맥락의 철학적인 논쟁으로 당쟁을 위한 것은 아니다. 우암은 국정의 자문을 받고 정책결정에 큰 영향을 끼치면서 대의명분을 밝혀 의리를 보편화하고자 일생동안 노력하였다. 이 같은 사명 수행을 위하여 그가 건백한 것은 거의 의리를 밝히기 위한 예론으로써 북벌론을 비롯하여 효종 世室문제, 太廟 世室문제, 신덕왕후 廟와 정릉 복구문제, 태조에 대한 시호 推崇문제, 세자 책봉 문제 등이었다. 그러나 우암은 世道를 위하여 曾朱壁立의 기상으로 闢異端에 진취하여 생사화복을 초월한 衛道정신을 발휘하다가 83세로 後命을 받아 끝을 맺고 말았다. 우암이 표방한 춘추대의는 성리학에서 추구하는 人慾存天理를 통한 의리의 발양으로 尊主愛民과 이론적인 국제 질서하에서 문명사회를 이룩하려는 것이었다.

영어초록

This article deals with Song Si-Yeol(U-am)'s thought on Confucian rituals which he explored through the texts of Confucius, Mengtze and Zhu Xi, and developed into the highest virtue, realizing the principle of Justice. He particularly devoted himself to the teachings of the Cheng brothers and Zhu Xi, and compiled several books including the Commentary on the Complete Works of Zhu Xi and the Classification of the Works of the Cheng Brothers, which elucidated their thoughts, laying the foundation for future scholars. On the basis of his ideas of rituals, he conceived a ruling system which encourages the ruler to cultivate his virtues and perform rituals properly to promote the welfare of the people. The ultimate goal of his doctrine is not only to enhance the independent spirit of the nation and self esteem of the people by taking revenge on the enemy country, the Qing, but also to realize the ideal of the Spring and Autumn Annals and to establish a cultural community ruled by the Confucian ideal of ritual.
The Annals advocates the ideas of respecting Chinese culture and rejecting barbarians as well as promoting the loyalty to the king. These ideas can be extended to the notion that our world can be ruled by one principle of Confucian ritual. U-am's thought of rite is based on Zhu Xi's Family Ritual, which he believed to be the foundation of all other books of rites. Based on the ideas of the Family Ritual, he believed the same ritual as in China should be performed in Joseon, and he tried to correct abuses.
For U-am, the criterion of justice was what motivated one's conduct: was greed or principle the motivating factor? His exploration and pursuit of propriety was not for the purpose of serving practical ethics, but the scholarship of propriety which manifests the principle of justice, realizing it. Therefore, we should reconsider any condemnation of his adherence to his beliefs as 'party politics'. While exercising his influence upon policy decisions, as a person responsible for state affairs and as an adviser to the king, he devoted himself to the general distribution of rituals all his life in order to realize the principle of justice. In the practice of his ideas, he became involved with matters like undertaking revenge of the northern enemy, the Qing; the issue of permanent preservation of the spirit tablet of Hyojong and Taejo in the royal ancestral shrine; the enshrinement of the spirit tablet of Queen Sindeok in the royal ancestral shrine and the restoration of Jeongneung, her tomb; the change of the posthumous name of Taejo and the installing of the Crown Prince. Also he investigated the wise as well as the nation's martyrs, and spread their virtues through literature as examples of exemplary character and behavior.
Although U-am was executed by the royal order due to his appeal to the king for the withdrawal of the installation of the Crown Prince, he remained the mentor of learned men in their pursue of righteousness and justice during the five hundred-year history of the Joseon dynasty. Upon the national crisis of foreign invasions at the end of the dynasty, the spirit of the Spring and Autumn Annals and the principle of justice became a mainspring of the 'righteous army' movement and so Confucian ethics was realized after five hundred years of endeavor.

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