農巖 金昌協 思想의 역사적 이해

• 영문명: A Historical review of Nongam Kim Chang Hyeob’s philosophical thinking
• 발행기관: 경인교육대학교 기전문화연구소
• 저자명: 김호(Kim ho)
• 간행물 정보: 『기전문화연구』제34집, 115~145쪽, 전체 31쪽
• 주제분류: 사회과학 > 지리학
• 파일형태: PDF
• 발행일자: 2008.12.30

국문 초록

조선의 성리학자들은 사회정의[公]를 구현하기에 앞서 정의에 대한 절대기준을 마련해야 했다. 정의[公]의 기준이 분명하지 않다면 公과 私는 늘 뒤섞일 수밖에 없기 때문이다. 농암 김창협은 성리학이 기초하고 있는 정의의 기준인 性善을 확고히 하고자 했다. 그는 졸수재 조성기의 事功과 權道를 正義의 기초로 오해하지 않도록 지적하였다. 또 민이승이나 이희조에게는 性을 心이나 氣로 오인하지 않도록 하였다. 마지막으로 박세당에게는 욕망을 본성이라 여기거나, 예법을 단지 人爲나 作爲라고 생각하지 않도록 비판하였다. 농암과 서로 다른 조성기, 민이승, 박세당은 한 가지 점에서 동일하였는데, 바로 가치판단의 절대기준으로서의 ‘性善’을 약화시키고 있다는 사실이다. 17세기 후반 이른바 ‘조선후기적 조건’이라는 가치와 사실의 균열 속에서, 농암은 성리학의 도덕적 질서를 어떻게 현실에 안착시킬 것인지를 고민하였다. 그것은 바로 공맹 이후 주자학자들에 의해 강조되어 온 天理로서의 性善의 절대 가치를 확고히 하는 일이었다. <가치판단의 절대 기준>을 수립하려는 시도는 <양립 불가능한 가치의 투쟁>을 본질로 하는 세계 속에 유일하고도 엄정한 하나의 기준을 만들려는 의지의 소산이다. 물론 가능하지 않은 일이었다. 그럼에도 농암은 모든 방법을 동원하여 논리적으로 이를 확증하려고 했다. 그는 ‘性善’을 의심하지 않았다. 아마 의심할 수 없었을지 모른다. 그러기에 가능한 시도였기 때문이다. 그는 性理를 전제로, 우선 性을 心으로부터 구분하였다. 다음 心을 단순한 氣質과 구별하였다. 心을 氣의 허령한 ‘知覺’으로 정의하고, 인간이 품부받은 바 天命인 性이 未發에서부터 已發에 이르기까지 줄곧 존재한다는 사실을 지각의 허령함을 통해 보여주고자 하였다. 신유학자들이 공맹의 性善을 논증하고자 氣質을 발명하였다면, 이제 농암은 心의 ‘虛靈知覺’을 통해 性善의 존재를 논증할 수 있다고 믿었다. 농암의 정치사상은 주자학의 본지인 ‘性卽理’의 절대 가치를 유지함으로써 도덕적 판단의 근거가 시세나 현실에 따라 흔들리지 않기를 바라는 學人들에 의해 계승되었다. 조선후기 洛論系 학자들이 바로 그들이었다.

영문 초록

Nongam(農嚴) Kim Chang Hyeob(金昌協) represents a prime example of the Joseon Sa-Daebu figures fashion of participation in politics. Neo-Confucianism was a political philosophy to them, and their Neo-Confucian arguments were essentially political ones. Before securing social justice in public terms, Neo-Confucian scholars had to establish a fundamental definition of such justice. Without a solid definition, public affairs and private interests would intersect with each other and produce disastrous results. Nongam Kim Chang Hyeob emphasized the difference of his opinion from that of Jolsujae Jo Seong Gi, by making it clear that utilitarianism[事功] and compromises[權道] should not be considered as other forms of basis for justice(正義). He also put distance between himself and Min Ih Seung & Lee Hi Jo, to establish the concept of ‘Seong/性’ apart from ‘Shim/心’ or ‘Gi/氣’. He also differed in opinion from Park Sae Dang, as he declared that ‘passion’ was never the original human nature, and argued that certain opinions calling ritual protocols and rules(禮法) as merely ‘artificial(人爲·作爲)’ were clearly false. Jo Seong Gi, Min Ih Seung, and Park Sae Dang, who all had different opinions from Nongam albeit in various areas of their own, did share one trait, as they were all retreating from supporting the traditional standard for valuation, which was no other than the notion of people s being inherently right(‘性善’) . During the latter half period of the 17th century, values and realities were colliding with each other(which we could refer to as the Joseon condition in its later days ), and Nongam was trying to devise logical suggestions regarding the issue of how to establish moral values and apply them to real life situations stably. His answer to the problem was again, reinforcing (even more strongly) the status of the people s being inherently right notion, the universal ultimatum(天理) which had been maintained by Neo-Confucian scholars since the days of Confucius and Mencius. The efforts to establish an absolute standard for valuation was a product of his own determination with which he ventured to establish a strict single standard, in a world where values that could not possibly exist together were clashing with each other . Such task was, one might say, ultimately an impossible one. Yet Nongam was determined to come up with all kinds of logical bases to prove that it could be done. He never chose to doubt the inherently right notion. Maybe he was incapable of having such doubts. Hence his attempt to prove that he was right, it could be done, and it always had. First, based upon theories regarding Seong & Ri/性理, he conceptually detached Seong/性 from Shim/心. Next, he detached Shim/心 from simple nature (氣質). He defined Shim/心as a hollow consciousness(‘知覺’) of the Gi/氣. He also tried to show that Seong/ 性, which people received from the universe(the order of the universe/天命), had always existed even when it was not realized ( 未發 ) and also after it was already realized( 已發 ), through suggesting the fact that such consciousness was indeed hollow and unrecognizable. Neo-Confucian scholars invented the concept of nature(氣質) in the first place to prove the validity of Confucius and Mencius notion of people s being inherently right , while Nongam believed that the validity of such notion could be confirmed by the Shim/心 s ‘hollow consciousness(虛靈知覺)’. Nongam’s political philosophy was to maintain the absolute authority of ‘Seong is Ri(性卽理)’ -theory, which had been the main stream principle for Neo-Confucianism. His efforts and beliefs were succeeded by scholars who wished that bases for moral evaluation not be disrupted or shaken by the events happening in reality. They were the Nak-ron party(洛論系) scholars of the following periods.

목차

요약

머리말

Ⅰ. 事功과 義理

Ⅱ. 道德의 준거 마련

맺음말

ABSTRACT