정도전 벽이단론(闢異端論)의 성리학적 근거 연구

다국어 초록 (Multilingual Abstract)

This paper reconstructs Jeong Do-jeon's critique of heresy based on the issue of worldview and analyzes its theological basis centered on his "Taeguk-ron" (the Great Ultimate Treatise). The fundamental difference between Confucianism and Taoism/ Buddhism is the value judgment of this world. Confucianism's "world affirmation" affirms the existence of social values, including the family and the relationship between ruler and subject, and affirms that this world is composed of universal moral laws (理). The transition from Confucianism to Neo-Confucianism means that the affirmation of these moral values provides a metaphysical basis for the idea that the universe and human society are made up of the same universal moral laws.
Because this world affirmation affirms the value of this world, it does not establish a separate space, such as an afterlife, and affirms that universal moral laws can be realized in this world. In order for these universal moral laws to be realized, humans must be able to recognize them and act upon them. Since the human mind is endowed with universal moral laws, it is capable of recognizing and practicing them. Therefore, since these moral values can be realized in this world, human beings' ultimate mental boundaries are also oriented toward transcendence in a reality that does not leave this world.
Taoism/Buddhism, on the other hand, either does not judge the value of this world or denies the world itself. Buddhism, in particular, considers this world to be an illusion, and therefore aims to depart from it. Therefore, it establishes the myriad worlds of the three samsaric realms, and the escape from these myriad worlds is itself its mental boundary. In other words, this world, including the human body, is an object to be overcome.
Jeong Do-jeon proceeded to criticize heresy based on the above Confucian world affirmation and the difference between the worldviews of Confucianism, Buddhism, and Taoism, which is evident in the organization of the three writings. In Simmuncheon-dap, he provided criteria for the correct way (正道), which adheres to the principle of justice (義理) in opposition to heresy. In Simgiri-pyeon, he specifically criticized Taoism and Buddhism while demonstrating his Neo-Confucian philosophical orientation. Finally, in Bulsijap-byeon, he critiqued Buddhism in a way that showcased the superiority of the Neo-Confucian worldview. Thus, these three writings are organically structured around the issue of worldview.
Of particular significance in Jeong Do-jeon's heresy criticism is his "Taeguk-ron," which serves as the core proposition of his heresy criticism, stating that "Confucianism is real and continuous." His "Taeguk-ron" conveys the following meanings:
First, the Taeguk (the Great Ultimate) is Muguk (the Ultimate of Nonbeing). Being both Muguk and the Taeguk itself, it can be considered as a metaphysical reality, allowing this world to have substantial existence (實). Second, the Taeguk is the Li (理). Thus, the Taeguk is the source of the creation and existence of the universe. Third, as it is the Li (理), the actionless (無爲) Taeguk, through self unfolding, generates all things and serves as the basis for the movement of Qi (氣), which creates all things. Fourth, the Taeguk, through its self manifestation, ensures the continuity and identity of all phenomena in this phenomenal world. Therefore, Confucianism is both real (實) and continuous, according to Jeong Do-jeon's philosophy.

목차 (Table of Contents)

• 제1장 서론 = 1
• 제1절 문제 제기 = 1
• 제2절 연구목적 및 방법 = 18
• 제2장 벽이단론의 형성 배경과 목적 = 30
• 1. 벽이단론의 형성 배경 = 30
• 2. 벽이단론의 구성과 목적 = 46
• 제3장 태극과 實有로서의 세계 = 64
• 제1절 유학의 세계 긍정과 태극 = 64
• 1. 우주 생성 및 존재의 근원으로서의 태극과 理 = 64
• 2. 태극과 實有로서의 세계 = 69
• 제2절 유불도의 인생론과 가치 문제 = 75
• 1. 유학의 인생론과 세계 긍정 = 75
• 2. 도불의 인생론과 세계 부정 비판 = 82
• 제3절 유불도의 공간과 정신 경계의 문제 = 89
• 1. 인생론과 공간의 문제 = 89
• 2. 공간과 정신 경계의 문제 = 101
• 제4장 태극과 연속으로서의 세계 = 108
• 제1절 태극과 연속으로서의 세계 = 108
• 1. 태극의 動靜과 一과 多의 문제 = 108
• 2. 本然之妙로서의 태극과 所乘之機 = 113
• 제2절 연속으로서의 세계와 도덕 본체의 실현 = 118
• 1. 도덕 본체의 인식 가능성 = 118
• 2. 도덕 본체의 실현 가능성 = 132
• 제5장 결론 = 138
• 참 고 문 헌 = 141
• ABSTRACT = 152