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農巖 金昌協의 心性論 연구 : 老論의 주자학적 정통성 확보를 중심으로

  • 김지은 (대학원 철학과 동양철학전공)

초록/요약

This study aims to disclose how the discussion on Heart-Mind and Nature initiated by Kim Chang-hyeop(1651-1708), a representative scholar of Seoin Noron[西人 老論], was a theoretical effort to secure the legitimacy of the Zhu Xi school[朱子學] of Noron. Kim Chang-hyeop is known to have developed a line of thought that differed from the theoretical position adopted by Noron, which was the stance handed down by Yi-I and Song Si-yeol. However, when explaining Kim Chang-hyeop’s understanding of the Zhu Xi school by focusing on how his thought was disparate from Noron’s theoretical position, the historical fact that Kim Chang-hyeop made it his life’s mission to preserve the prestige of the Noron family at the academic level and at the same time the task of his later years to present the reasoning for the establishment of the Zhu Xi school by Noron poses a limitation that cannot be reflected in his understanding of the Zhu Xi school. However, by analyzing Kim Chang-hyeop’s discussion on Heart-Mind and Nature, this study aims to demonstrate that his argument was ultimately an effort to secure the legitimacy of the Zhu Xi school of Noron, although there may have been superficial differences between his position and Yi-I’s theoretical position. A summary of the analysis of Kim Chang-hyeop’s discussion on Heart-Mind and Nature is as follows. Kim Chang-hyeop argued that all beings in reality possess a moral nature, as he viewed ‘seong[性]’ associated with ‘gi[氣]’ as ‘li[理]’ unconstrained by ‘gi’, that is, moral nature. This is different from Yi-i’s explanation of ‘seong’. However, Kim Chang-hyeop’s thought is based on Yi-i’s ‘litong-giguk[理通氣局]’ proposition and is intended to explain Zhu Xi’s theory of ‘seong’ in a coherent manner. His theory was a discussion to secure the legitimacy of the Zhu Xi school of Noron by revealing that ‘litong-giguk’ is logically consistent with Zhu Xi’s theory. Kim Chang-hyeop, who considered all human beings to have a moral nature, claimed that only moral nature can explain ‘sadan[四端]’ and that moral nature is the direct cause of ‘sadan’. This is different from Yi-i’s theoretical position. Kim Chang-hyeop, however, attempted to coherently explain Zhu Xi’s understanding of ‘sadan’ within Yi-i’s ‘gibal-liseung-ildo[氣發理乘一途]’ theory. His theory of ‘sadan’ was a discussion to secure the legitimacy of the Zhu Xi school of Noron by revealing that ‘gibal-liseung-ildo’ bears logical coherence with Zhu Xi’s understanding of ‘sadan’. Kim Chang-hyeop, in an effort to cultivate moral nature, by emphasizing the ‘mibal[未發]’ cultivation, stressed on the perception of ‘mibal’ to highlight that ‘mibal’ is the foundation of cultivation. Kim Chang-hyeop’s emphasis on the ‘mibal’ perception is different from that of Yi-i. Kim Chang-hyeop attempted to explain Zhu Xi’s understanding of perception based on Yi-i’s ‘simsigi[心是氣]’ proposition. Therefore, his theory of perception was a discussion to secure the legitimacy of the Zhu Xi school of Noron by revealing that ‘simsigi’ has logical coherence with Zhu Xi’s understanding of perception.

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목차

Ⅰ. 서론 1
Ⅱ. 학문적 입장의 형성배경 13
1. 義理 실현의 문제의식 정립: 家風의 영향 13
2. 학문적 차원에서의 義理 실현: 家風의 계승 17
1) 󰡔朱子大全箚疑󰡕 교정: 노론의 주자학적 정통성 확보① 17
2) 도덕 본성 중심의 심성론: 노론의 주자학적 정통성 확보② 22
3. 학문적 토대 26
1) 노론의 이론적 정체성 공유: 송시열의 영향 26
2) 이이 심성 논의와의 차별성 형성 32
① 博學 및 自得의 학문 태도 32
② 淸에 대한 유연한 인식 37
③ 中人에 대한 포용적 시각 42
Ⅲ. 도덕 본성론: 理通氣局의 주자학적 정통성 확보 49
1. 초년 본성론: 氣와 분리된 도덕 본성 50
2. 만년 본성론: 氣적 토대를 갖춘 도덕 본성 60
1) 氣에 의해 제약되지 않은 理로서의 性 60
2) 氣의 偏全과 결부되지 않은 理로서의 性 70
3) 理의 功用 및 有爲로서의 性卽理 78
3. 소결 85
Ⅳ. 사단론: 氣發理乘一途의 주자학적 정통성 확보 89
1. 맹자의 四端에 관한 이해 89
1) 四端: 도덕 본성을 밝혀주는 순선한 감정 89
2) 도덕 본성이 주체가 되는 四端 99
2. 四端의 원인에 대한 이해 106
1) 四端을 이루는 도덕 본성의 역할 106
2) 濁氣에 구애되지 않는 도덕 본성의 역량 117
3. 소결 124
Ⅴ. 미발 지각론: 心是氣의 주자학적 정통성 확보 129
1. 미발시 수양에 관한 이해 129
1) 미발 상태의 유지: 도덕적 인간으로의 성장 129
2) 戒懼: 미발 상태 유지를 위한 실천적 방법 140
2. 수양의 입각처로서의 미발 147
1) 心氣: 지각의 근원 147
2) 미발: 도덕적으로 각성된 의식 상태 156
3. 소결 164
Ⅵ. 결론 167
참고문헌 173
ABSTRACT 182

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