정약용의 靈體와 權衡 개념에 대한 재검토 (A Reexamination of the Concepts ofthe Spiritual Body and the Faculty of Deliberate Self-directionin Jeong Yagyong’s Theory of the Mind)

서지정보

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· 저자명 : 백민정

초록

본고는 정약용의 마음론에서 靈體와 權衡 개념의 의미를 재검토한 글이다. 영체는 다산이 인간의 마음을 지칭하기 위해 사용한 고유한 용어이며. 영체가 가진 靈明은 인간과 상제가 교감하게 하는 중요한 존재론적 위상을 갖고 있다. 이 글에서는 영체의 기본 구조를 밝히고 다산이 영체와 육체를 엄격히 구별했던 이유를 해명한다. 다산의 영체는 靈知․靈識으로도 불리며 생전과 사후에 존재하는데 다산은 궁극적으로 상제의 신명에 부합하는 인간의 영명을 상정했던 것으로 보인다. 다산은 영명한 마음이 가진 능력 중 선에 대한 직관적 好惡, 즉 도덕적인 기호성을 天命之性으로 존대했고, 영체의 비판적인 사유능력을 권형 개념을 통해 해명했다. 권형은 판단력과 의지력의 연속된 두 가지 직분을 가진 것이다. 이 글에서는 권형의 사유능력과 의지력을 推恕와 克己를 중심으로 분석하며, 인륜의 교제에서 다산이 강조한 自他 간의 好惡 감정의 형성과 의미를 논한다.

영어초록

This paper re-examines the concepts of the spiritual body (靈體, yeongche) and the faculty of deliberate self-direction (權衡, gwonhyeong; literally “weights and balances”) in theory of the mind (心論, simnon) of Jeong Yagyong (丁若鏞, 1762-1836; pen name: Dasan 茶山). “Spiritual body” is a term that Dasan coined to refer to the human mind. According to him, the spiritual body’s numinous clarity (靈明性, yeongmyeongseong) has important ontological significance in making possible the resonance between humans and the Highest Emperor (上帝, Shangdi). Dasan believed that the Highest Emperor’s numinous clarity and humans’ numinous clarity communicated, or were connected directly. In this respect, the Highest Emperor and humans as presumed by Dasan can be understood to possess the same ontological roots. In this study, I will first elucidate the basic structure and functions of the spiritual body. Moreover, I will explicate the reasons for Dasan’s strict distinction between the spiritual body, which he used to refer to the human mind, and the human body. The spiritual body that Dasan stressed was also called by other names including numinous knowledge (靈知, yeongji), numinous perception (靈識, yeongsik), and numinous perception of wisdom (靈知慧識, yeongjihyesik) and was considered to exist continuously both before and after humans’ lives. His description of the spiritual body makes it possible to surmise his perspective on the ways in which human souls existed after death. In Dasan’s view, the numinous clarity of the human mind matched the numinous clarity or spiritual clarity (神明, sinmyeong) of the Highest Emperor, and, after death, the numinous clarity of an individual human’s mind matched the numinous clarity not only of his or her ancestors but also, ultimately, of the Highest Emperor. Out of the abilities of the numinous and clear mind, Dasan revered intuitive likes and dislikes (好惡, hoo) regarding good, or intuitive moral tendencies to like good and dislike evil (嗜好性, gihoseong; i. e., human nature as a taste), as heaven-mandated nature (天命之性, cheonmyeongjiseong). In addition, he explicated the spiritual body’s ability for critical thinking through the concept of the faculty of deliberate self-direction. The faculty of deliberate self-direction possessed at once the two continuous functions of judgment and willpower. In this study, I will examine in detail the capacity of the faculty of deliberate self-direction for critical thinking and practical willpower. To this end, I will intensively analyze the points of argument between inferential sympathetic consideration (推恕, chuseo) and self-mastery (克己, geukgi) often used by Dasan. Finally, I will describe the formation and significance of the emotions of like and dislike between the self and others, or the moral emotions of ethically liking good and disliking evil in ethical human relationships, which Dasan emphasized.

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