정현(鄭玄)의 참위이해(讖緯理解)와 그 사회·정치적 함의 - 감생제설과 우주생성론을 중심으로 -

박동인 ( Park Dong In ) (사)율곡연구원 2021 율곡학연구 Vol.44 No.-

The purpose of this study is to find out the understanding of Chen-Wei of ZhengXuan who lived in the end of East-Han dynasty and its socio-political mplications. My initial problem was that ZhengXuan, a great Confucian scholar who synthesized Han dynasty's New-Text and Old-Text Scholarships, why did he comment on scriptures with Chan-Wei-Shuo and the Chan-Wei-Books?“ This is because ZhengXuan's Chen-Wei comments and the understanding of Chen-Wei use seemed to be a factor in fading the Confucian of ZhengXuan. However, as a result of the study, it was discovered that ZhengXuan had a socio-political reason for annotating the scriptures with Chen-Wei and annotating the Chen-Wei books. First of all, ZhengXuan lived in a Confucian country where scriptures were used to determine national significance since the West-Han dynasty. However, it was because the contents of the scriptures alone could not actively respond to the diversifying social and political demands. And since WangMang, who founded the Xin dynasty as Chen-Wei, and GuangWuDi, who founded the East-Han dynasty, highly respected Chen-Wei, many people in the East-Han dynasty era, from the royal princes to the common people, have turned to Chen-Wei. Because it took precedence over the scriptures. This is because Chen-Wei-Shuo was more useful in persuading the people because the people respected Chen-Wei as Nei-Xue. In addition, as the young emperor repeatedly ascended the East-Handy era, relatives on their maternal side and eunuchs prevailed, and the people's livelihood was devastated by their tyranny. In ZhengXuan's view, Chan-Wei-Shuo was the most useful means to defend the absolute right of the emperor from the tyranny of the relatives on their maternal side and the eunuchs and to guarantee the legitimacy of Liu-Han dynasty's regime in this situation. This is the reason why ZhengXuan was interested in Gan-Sheng-Di-Shuo, Wu-Xing-Xiang-Shuo, and the cosmologies of Dao-Qi-Er-Yuan-Lun, which I dealt with in this text. In the Chen-Wei books, there are many unusual birth stories about the Shou-Ming monarch, the saint, and the teachers of the Shou-Ming monarch, and these are the birth stories of King FuXi, HuangDi, Yao, and Tang. Of course, the Chen-Wei books emphasized the unique birth story of these Shou-Ming monarchs to indirectly guarantee the legitimacy of Han-Gao-Zu Liu Bang's founding of Han dynasty and the legitimacy of the Liu-Han regime's people's rule. The reason the birth of KongZi was mythized is because he saw that he devised the system for the Han dynasty. ZhengXuan used this Gan-Sheng-Di-Shuo from the Chen-Wei books as it was for his commentary on the scriptures. A representative example of this is the section of Mao-Shi「Shang-Song·Xuan-Niao」. While commenting on 「Shang-Song·Xuan-Niao」, ZhengXuan accepted the story of the birth of Xia(契), the progenitor of King Tang, based on Chan-Wei-Shuo, unlike Mao-Shuan. And, like Chan-Wei-Shuo, he recognized King Tang as a Shou-Ming monarch born in response to Hei-Di. This was because it became the logic to defend Wu-Xing-Xiang-Shuo, which was desperately requested by the government at the end of the East Han dynasty. Meanwhile, ZhengXuan also accepted Dao-Qi-Er-Yuan of Yi-Wei-Gan-Zao-Du through Yi-Wei-Gan-Zao-Du Shang and Xia. Yi-Wei-Gan-Zao-Du fuses the cosmology of Taoism and Zhou-Yi to distinguish Tao-Yi from metaphysics and Tai-Chu(Qi), Tai-Shi(Xing), and Tai-Su(Zhi) from metaphysics. At that time, the Dao-Qi-Er-Yuan-Lun’s theory of cosmogenesis was used to mystify ‘Dao’, the first place of cosmic generation, to secure the absolute authority of the emperor corresponding to that position socially and politically. Yi-Wei-Gan-Zao-Du applies this principle as it is, and by separating the seat of 'Tai-Yi' from the rest, it defends the absolute right of the emperor. This is the reason why ZhengXuan accepted Dao-Qi-Er-Yuan-Lun as originally intended in commenting on Yi-Wei-Gan-Zao-Du. However, ZhengXuan did not stop there and reconstructed the logical process of universe creation much more precisely than Yi-Wei-Gan-Zao-Du. Whereas Yi-Wei-Gan-Zao-Du mentions only the numbers one, seven, and nine, which are Yang's numbers, ZhengXuan goes one step further, two(二), six(六) and eight (八) which are Yin’s numbers, are inferred. And by revealing that Qi(氣) is always operating in the undercurrent not only in the Tai-Chu state, but also in the stages of Tai-Shi(Xing) and Tai-Su(Zhi), all beings are created by the two Qi of Yin and Yang. Because it was discovered that they exist. In this way, Zhengxuan's Yi-Wei-Gan-Zao-Du’s commentary can be evaluated as achieving both political and philosophical objectives.

정현(鄭玄)의 금(今),고문(古文) 종합과 그 정치철학적 함의

박동인 ( Dong In Park ) 퇴계학연구원 2014 퇴계학보(退溪學報) Vol.136 No.-

The purpose of this study is to examine Zheng Xuan`s synthesis of New-Text and Old-Text Scholarships with its implications for Political philosophy on fucus. Why and how did Zheng Xuan put into a single perspective New-Text and Old-Text Scholarships, the two axes of Han dynasty scholarship? And for what purpose? These questions will be answered by examining systematically the then socio-political situations. I take up these issues for the following two motivations. First, why did Zheng Xuan feel dissatisfied with Old-Text Scholarship, since it solved to some extent the problem of Chan-Wei-Hua(讖緯化), the shortcoming of West Han New-Text Scholarship, and the resultant political anomie and it succeeded in justifying Liu-Han`s regime? Why did he feel obliged to endeavor towards the synthesis of New-Text and Old-Text Scholarships? Second, why did Zheng Xuan make avail of Chan-Wei-Shuo(讖緯說), the shortcoming of West Han New-Text Scholarship? I have ended up with the following three conclusions. About the motivation towards synthesis. Scholarship of Han dynasty as late as East-Han dynasty had been divided into New-Text and Old-Text in a partisan and dogmatic manner, without the invested time and energy being brought to fruition. Because of their faithfulness to Jia-Fa(家法) and Shi-Fa(師法), no honest scholar even dared to make an objection. All this situation struck Zheng Xuan as arteriosclerosis, or hardening of the arteries, to be cured for all costs. About the method and purpose of synthesis. Zheng Xuan followed the precedent of Tong-Ru, or liberal Confucian (including his teacher Ma-Rong) and incorporate New-Text Scholarship at its strength into Old-Text Scholarship, maintaining the latter`s empirical and philological tradition. But Zheng Xuan built flexibility into his synthesis by emphasizing factual objectivity and pragmatism. In so doing, he always intended to bring himself back to Kong-Zi``s original meaning, in which alone he held that the guideline for the synthesis lied. About the reason Zheng Xuan made avail of Chan-Wei-Shuo(讖緯說), the unquestionable shortcoming of West Han New-Text Scholarship. Chan-Wei-Shuo had been widespread in East Han since Wang-Mang(王莽) and Guang-Wu-Di(光武帝) took the throne through the method of Chan-Wei(讖緯). In the same vein, Ming-Di(明帝) proposed to correct different theories of Wu-Jing(五經) through the method of Chan-Wei(讖 緯). In his discussion of the sameness and difference of Wu-Jing atBai-Hu-Guan(白虎館) meeting, Zhang-Di(章帝) also proved the authenticity of Scriptures through the same method. Consequently, Chan-Wei had been promoted into the status of the Text, until it became almost impossible to tell one from the other. All these situations brought Zheng Xuan to admit Chan-Wei. Furthermore, his Text Scholarship in its turn had a room for Chan-Wei. He made avail of Chan-Wei to reconcile Old Text and New Text Scholarships and also Jia-Fa and Shi-Fa. Chan-Wei was also useful as a foundation for Gan-Sheng-Di-Shuo(感生帝說) and Liu-Tian-Shuo(六天說), which served to legitimize Emperor``s power, the most urgent socio-political agenda of East Han in the decline.

정현(鄭玄) 삼례주(三禮注)의 예학정신과 그 정치적 의미

박동인 ( Dong In Park ) 충남대학교 유학연구소 2016 유학연구 Vol.35 No.-

The purpose of this study is to get second thoughts about the assertion of Yoshihiro WATANABE, that is, Zheng Xuan’s the study of Confucian classics is ‘to prepare a new system to replace Han dynasty by a new force or empire’, I want to argue that Zheng Xuan’s the study of Confucian classics was rather made up as aim to further strengthenthe justification of Han dynasty. The evidence which was the writer of this article presented is ‘the mind of lixue of Zheng Xuan’s San Li Zhu.’ According to this study, we was known that the mind of lixue of four typical kinds which was Zheng Xuan’s San Li Zhu oriented, was all concluded to the purpose of the feudal grade order(fengjian dengji zhixu)’s reinforcement. For example, the ‘distinction’(別: bie) reveal soon it’s true character. Because it have originally a classical reason of distinction of social standing. About the ‘evasion of suspicion’, we can also say that it concern with the feudal grade order(fengjian dengji zhixu). Because it has as its object block off misunderstanding which is a underling infringe on a elder``s rights. And about the reverence and modesty, we can also say that it finally concern with useful logic for tighten the feudal grade order(fengjian dengji zhixu). Because they aim that not only make the social and national venerable elder high, but also make me low. So I think that Zheng Xuan’s the study of Confucian classics and his San Li Zhu have powerful political orientation which has highly motivated to strengthen in those days of Dong-Han dynasty system. Because it reveal his powerful political orientation that Zheng Xuan judge only solution that a proprieties and the mind of lixue can rescue a most dangerous situation the late Dong-Han, and make greater efforts to strengthen them. And as Zheng Xuan claims Liu-Tian-Shuo(六天說) and Gan-Sheng-Di-Shuo(感生帝說), it is the same to strengthen the justification of Liu Han dynasty. Because itself the fact that Liu Han dynasty were formed by ancestors who was induced the vital force of Shou Ming Di(受命帝), that is Wu Tian Di(五天帝), is to protect a greater distinction of Liu Han dynasty. Therefore we can assert that Zheng Xuan’s the study of Confucian classics and his San Li Zhu is a constructional theory to rescue a most dangerous situation the late Dong-Han.