논문 : 박세채(朴世采)의 "황극(皇極)" 인식과 군주상(君主像) = Pak Se-chae`s understanding of Hwanggeuk(皇極) and his view of kingship
저자
발행기관
학술지명
권호사항
발행연도
2011
작성언어
Korean
주제어
KDC
911
자료형태
학술저널
수록면
125-197(73쪽)
제공처
소장기관
In the late 17th century, there were various ideas to solve the problems derived from the system of tctiona1 politics(朋黨政治) in the Chosun dynasty. Focusing on Pair Se-chae`s understanding of Hwanggeuk(皇極), this dissertanon airus to examine his view of kingship and concernings for rain agents of politicai activities, and how the societies of Chosun dynasty tried to reloon and develop the political ideologies of Neo-confucianisrn. In the Chinese Song dynasty, when the emperorship over the public was strengthened with the development of the bureaucracy, zhu Xi tried to embrace the emperorship into the theory of sage learning for the ruler (君主聖學論) and keep in check its arbitrary powers through re-establishing the concept of Hwanggeuk. Traditionally, the Hwanggeuk had been interpreted as the great moderation(大中), but Zhu Xi understood its meaning as the ruler(君)`s standard(標準). The rulers standard was the human morality and being faithful in practicing the human morality was regarded as the activity of establishing the Hwanggeuk(建皇極). The human morality was the realization of the Heaven`s order(天倫) and the ruler, Who was responsible for this realization, was highly required to reach the sage`s realm by self- cultivation. The theory of sage learning for the ruler was one of the political ideologies of the Neo-confucianism. Actually, Zhu Xl aimed for the political system that any scholar-official(士大夫) who completed his self-cultivation could participate in, and he supported the Factionalism(朋黨論) in the same context, The theory of sage learning for the ruler was the relax mechanism that eased the contradiction between the political ideologies of the Neo-confucianistn and the monarchy which had existed before the development of the Neo-confucianism. Pak Se-chae accepted Zhu Xi`s theory of sage learning for the ruler, but his political view was different from Xhu Xi`s Pak`s understanding of Hwanggeuk and his comments on the political situation at that time indicates this difference, In the late 17th century, the declined political status of the king and the intensified political strives were the nrjin political issues, Observing chaotic political situations such as Kwangeuk(換局), Pak didn`t trust the factions(朋黨) and the public opinions(公論) of the scholar-officials any more, He thought that factions` judging each other according to the standards of the right and wrong(是非, 邪正) were attempts to fulfill the private(私) under the guise of the public opinion. The pessimism for the scholar-officials led Pak Se-chae to the optimism for the king. the only agent of political activity left without the scholar-officials, Pak expected that the king`s personal judgements would suhatitute the public opinions of scholar-officials. For him, it was desimhle that the king would place persons with the right talent and wisdom in the right position with the king`s own likes and dislikes(好惡) In this situation, the king`s own likes and dislikes must perform in the right way. In other words, Pak tried to assign the national personnel affairs to the king`s own decisions instead of the factional opinions. He strongly clainwd that this system would lead the (Jncun dynasty to the heat political condition of Tangpyong(蕩平) where no private faction would exist. Pak Se-chae emphasized that the right likes and dislikes were the way(道) of Hwanggeuk and created an intimate relationship with the polities based on the virtue(仁) on which Confucius put emphasis. The polities based on the Hwanggeak had been carried out by Sage (箕子). Pak asked the king to he the master king(君師) following Gija. As the result of accepting Zhu Xi`s theory of sage learning for the ruler, Pak insisted that the king must make an effort at self-cultivation to be the master king. In the optimistic view for the king, Pak Se-chae was certain that the theory of sage learning for the ruler woukl be successful. Pak Sethae optimsm for the king was due to his understanding of Hwanggeuk Pak`s 《Beomhak-Chonpyon(範學全篇)》 was a research that well-reflected Zhu Xi`s understanding of Hongbeom(洪範) and put on emphasis on Gija, an initiate of Hongbeom. Based on Kweon Guen`s Hongbeonm-guju-Chonilhapil-do(洪範九疇天人合一圖). Pak Se-chae could establish an absolute status of the ruler, the supervisor of Hwanggeik, Kweon Geun understood Hongbeom-guju(洪範九疇) within the frame of the unity of heaven and man(天人合一) and claimed that only the ruler could unite the heaven and the man by establishing Hwanggeuk. Kwron also accepted 7/ui ATh theory of sage learning for the ruler and insisted that the ruler had to make a great effort at Osa(五事) based on the attitude of respect(敬). However, unlike Zhu Xi, Kweon provided a due to the undenaanding the king for an absolute agent of political activity, PA Se-char combined his own pessimism for the scholar-officials with Katvn`s view and designed the political system that fully depended on the king. Consequentially, Pak Se-chae`s view of kingship could make the political system contrary to the political ideologies of Neo-confucianism that Zhu Xi had established, Yeongjo(英祖) and Jeongjo(正祖)`s Tangpyeong Jeongchi(蕩平政治) in the 18th century was the best example of that, Yeongjo tried to strengthen his autocracy, using Pak Se-chae`s understanding of Hwanggeu.Emphasizing the sage learning for the ruler, Pak Se-chae insisted that the political system depended on the king`s own decision was realizable, only if the king`s self-cultivation would be preceded. However, he couldn`t suggest the way of self-cultivation different from Zhu Xi`s nor the systematic method of verifying the king`s self-cultivation, consequently his view of kingship had become nominal.
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