간재 전우의 경학사상 연구 : 『사서강설』을 중심으로
저자
발행사항
전주: 전북대학교 일반대학원, 2020
학위논문사항
학위논문(박사)-- 전북대학교 일반대학원: 철학과(동양철학 전공) 2020. 2
발행연도
2020
작성언어
한국어
주제어
발행국(도시)
전북특별자치도
기타서명
Ideas of Ganjae Jeon Woo on the Confucian Classics: Focusing on his Lecture on the Four Classics
형태사항
viii, 329 p.: 표; 26 cm
일반주기명
부록 수록
전북대학교 논문은 저작권에 의해 보호받습니다.
지도교수: 진성수
참고문헌 : p. 237-244
UCI식별코드
I804:45011-000000051318
소장기관
The purpose of this paper is to examine the ideas of Ganjae Jeon Woo(1841–1922) about the Confucian classics. Ganjae established himself after the mid-19thcentury as one of the best-known Neo-Confucian scholars in the Kiho School by leading Neo-Confucian discussions, particularly focusing on his Lecture on the Four Classics
During the process of accelerated division into smaller schools that started in the early 19thcentury, various Neo-Confucian perspectives presented by scholars known to be the heads of the factions clashed and generated serious intense debates about the Li-Qi theory and aspects relevant to reality. Ganjae was active during the middle of a tumultuous period when Confucian values were weakened and national sovereignty was lost. In addition, because he led the Neo-Confucian discourse of the Kiho School, his views on Neo-Confucianism and his criticisms became the foundation for understanding the Neo-Confucian debates that flared up in the Kiho School after the mid-19thcentury.
The value of the footnotes in the Four Classics to Confucian classics is important to examinations of the ideas of Confucian scholars because they not only offer basic research materials on how to understand traditional Confucianism. They also indicate the most fundamental problems during the establishment of the scholars’ arguments in their temporal context and present their worldviews based on that context. Therefore, the basis for understanding the ideological perspective of a Confucian scholar is his interpretation of the Confucian classics. In other words, examining a scholar’s attitude and interpretative perspective about the Confucian classics is an essential process for understanding his entire philosophical reasoning.
Ganjae’s footnotes in the Four Classics are, in fact, interpretations of Annotations to the Four Classics by Zhu Xi. Therefore, that volume was analyzed and discussed in detail in the paper by chapter and line. This painstaking technique for analyzing footnotes has been used for the Confucian classics to examine the intentions of the authors who wrote the footnotes. Therefore, specific chapters and lines(章節) can be closely analyzed by employing the footnotes to the Confucian classics. The author identified the main elements of all the footnotes based on this, determined the order in the Neo-Confucian worldview that Ganjae focused on regarding the Confucian classics, and analyzed the classics with that focus.
Therefore, this paper examines Ganjae’s ideas on the Confucian classics in the following order: (1) understanding The Great Learning centered on the self-cultivation theory, (2) understanding The Doctrine of the Mean centered on the theory of human nature, (3) understanding The Analects centered on Taoism, and (4) understanding The Book of Mencius centered on self-culture theory. The reason this order was used to examine Ganjae’s Four Classics is because it is the chronological order of Ganjae’s work and because we believe that, for Ganjae, The Great Learning and The Doctrine of the Mean contained the most fundamental values for practicing Confucianism and were the basic texts for understanding Neo-Confucianism.
As a Neo-Confucian scholar, Ganjae’s ideas about the Confucian classics were closely related to Neo-Confucianism. For example, Ganjae states, “generally speaking, the Confucian classics are all centered on ‘nature’.” Thus, Ganjae used his interpretation of the Confucian classics as an authoritative foundation for establishing his Neo-Confucian systems and theories and, based on them, to criticize the divergent views of other schools. Ganjae adhered to Soodojajung(守道自靖) when faced with the actual turmoil of the late-Joseon Dynasty, and he completed the footnotes to Four Classics based on his ideology that developed in response to the historical period. In other words, we confirmed that the basis of Ganjae’s philosophical reasoning in the Four Classics was the venerate nature theory(尊性論) represented by Simbonseong(心本性) and Seongsasimje(性師心弟). Ganjae was a Taoist who used interpretations of the Confucian classics and the teachings of semiotics to base his philosophy on Simbonseong(心本性) and to later shape it through the Seongsasimje theory(性師心弟說).
The significance of Ganjae’s Four Classics in Neo-Confucian ideology is summarized as follows. First, Ganjae established his interpretation of the Four Classics as a system and as his theory of Neo-Confucianism. Specifically, he endeavored to explore the books of Confucius and Mencius based on Neo-Confucianism’s perspective or by supplementing them to address their shortcomings. Therefore, Ganjae can be understood as someone who sought the true meaning of the classics through the Neo-Confucian theory by exploring a “neo-Confucian study of the Confucian classics” or through “study of the Confucian classics centered on the Four Classics.” However, the period when Ganjae was actively publishing was one of extreme turbulence caused by the encroachment of imperial powers and the loss of national sovereignty. During this time, Ganjae led the way for Taoist pedagogy that wijeongcheoksa (rejected heterodoxy and defended orthodoxy) during the late Joseon period. If that is correct, Ganjae’s studies of the Confucian classics might be a “Taoist study of Confucian classics” because it is relatively valid from the perspective of practicing integrity and Taoism with a strong scholarly spirit when faced with national crises while arguing on the Four Classics and human understanding through scholarship.
We can assume that Ganjae’s Soodojajung(守道自靖) greatly influenced the national spirit and the history of the study of the Confucian classics in Korea when the perspective is taken that Korean Confucianism is still traditionally passed down.
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